2. Albeit they know not that their brethren will be scandalised by the ceremonies, yea, albeit then brethren should not be scandalised thereby, yet because the ceremonies are appearances of evil, inductive to sin, and occasions of ruin, scandal is given by them, whether it be taken by their brethren or not, according to my fourth and fifth propositions. _Sect._ 18. Thirdly, saith Paybody, all those Scriptures condemn only that offence of another in things indifferent, which is made by him who is at liberty and not bound, they speak not of using or refusing those things, as men are tied by the commandment of authority. Where he laboureth to prove that obedience to the magistrate in a thing indifferent is a better duty than the pleasing of a private person in such a thing. _Ans._ 1. I have proved heretofore, that the commandment of authority cannot make the use of a thing indifferent to be no scandal, which otherwise were scandal. 2. I have also proved in the first part of this dispute, that an ecclesiastical constitution cannot bind us, nor take away our liberty in the using or not using of a thing indifferent in itself, except some other reason be showed us than the bare authority of the church. As touching the civil magistrate’s place and power to judge and determine in things pertaining to the worship of God, we shall see it afterwards, and so shall we know how far his decisions and ordinances in this kind of things have force to bind us to obedience. 3. He should have proved that obedience to the magistrate in a thing indifferent, is a better duty than abstaining from that which scandaliseth many Christians. He should not have opposed pleasing and scandalising (for perhaps a man is most scandalised when he is most pleased), but edifying and scandalising, according to my first proposition. Now, will anybody except Paybody say, that obedience to the magistrate in a thing indifferent, out of which scandal riseth, is a better duty than forbearing for the edification of many Christian souls, and for shunning to scandalise them. This we must take to be his meaning, or else he saith nothing to the purpose. _Sect._ 19. His fourth answer is, that all those scriptures condemning scandal, must needs especially condemn that which is greatest. Peter and his companions coming to Antioch, were in danger of a double scandal; either of the Jews by eating with the Gentiles, which was the less, or of the Gentiles in refusing their company, as if they had not been brethren, which was far the greater. Now Paul blamed Peter very much, that for the avoiding the lesser scandal, he and his companions fell into the greater. _Ans._ 1. He is greatly mistaken whilst he thinks that a man can be so straitened betwixt two scandals, that he cannot choose but give the one of them. For, _nulla datur talis perplexitas, ut necessarium sit pro homini sive hoc sive illud faciat, scandalum alicui dare_.(425)