_Ans._ 1. The argument of scandal is not vainly or idly debated, for though we prove the ceremonies to be evil in themselves, yet fitly we argument also from the scandal of them, because this maketh yet more. 1. _Ad rem_, for the scandal of a thing is more than the unlawfulness of it; every unlawful thing is not scandalous, but that only which is done to the knowledge of another. 2. _Ad hominem_, for that we may either content or convince our opposites, we argument _ex ipsorum concessis_, to this purpose,—that since they yield the ceremonies to be in themselves indifferent, therefore they must acknowledge that they are to be forborne, because scandal followeth upon them, and they should abstain from things indifferent, in the case of scandal. 2. Whereas he thinks we will still turn back to the unlawfulness of the ceremonies in themselves, albeit we may justly make use of this answer, when they go about to purge the ceremonies from scandal by the lawfulness of them in themselves, (because the argument of scandal doth not presuppose our concession of the lawfulness of the ceremonies, but theirs,) yet he deceives himself in thinking that we cannot handle this argument without it, for were they never so lawful in themselves, we evince the scandal of them from the appearance of evil which is in them,(404) so that, without respecting the unlawfulness of the ceremonies in themselves, we can and do make good our argument of scandal, so far as concerneth the ceremonies considered by themselves. But when our opposites object, that many are scandalised by us who refuse the ceremonies, we here compare the scandal of non-conformity, if there be any such (for though some be displeased at it, I see not how they are scandalised by it), with the scandal of conformity, and show them that the scandal of non-conformity is not to be cared for, because it is necessary, and that by reason of the unlawfulness of the ceremonies. I will make all this plain by a simile.