_Sect._ 12. The Doctor(405) proceedeth to throw back the argument of scandal upon our own heads, and to charge us with scandalising both the church and commonwealth by our refusing the ceremonies. But what? should a doctor be a dictator? or a proctor a prater? Why, then, doth he ventilate words for reason? That some are displeased at our non-conformity, we understand to our great grief; but that thereby any are scandalised, we understand not; and if we did, yet that which is necessary, such as non-conformity is, can be taken away by no scandal. But the Doctor(406) goeth forward, denying that there is in the ceremonies so much as any appearance of evil, to make them scandalous. Where I observe, that he dare not adventure to describe how a thing is said to have appearance of evil, and consequently a scandalous condition. The man is cautelous, and perceiveth, peradventure, that the appearance of evil can be made to appear no other thing than that which doth more than appear in the ceremonies. And this I have heretofore evinced out of Zanchius. The Doctor(407) holdeth him upon kneeling in receiving the sacramental elements, and denieth that it is scandalous, or any way inductive to spiritual ruin. But (if he will) he may consider that the ruder sort, who cannot distinguish betwixt worshipping the bread, and worshipping before the bread, nor discern how to make Christ the passive object of that worship and the bread the active, and how to worship Christ in the bread, and make the worship relative from the bread to Christ, are, by his example, induced to bread-worship, when they perceive bowing down before the consecrated bread in the very same form and fashion wherein Papists are seen to worship it, but cannot conceive the nice distinctions which he and his companions use to purge their kneeling in that act from idolatry. As for others who have more knowledge, they are also induced to ruin, being animated by his example to do that which their consciences do condemn.