_Sect._ 5. But out of the case of scandal or contempt, divines teach that conscience is not bound by the canon of the church made about order and policy. _Extra casum scandali et destinatae rebellionis, propter commune bonum, non peccat qui contra constitutiones istas fecerit_, saith Junius.(114) “If a law (saith Perkins)(115) concerning some external right or thing indifferent, be at some time or upon some occasion omitted, no offence given, nor contempt showed to ecclesiastical authority, there is no breach made in the conscience.” Alsted’s rule is,(116) _Leges humanae non obligant quando omitti possunt sine impedimento finis ob quem feruntur sine scandalo aliorum, et sine contemptu legislatoris._ And Tilen teacheth us,(117) that when the church hath determined the mutable circumstances, in the worship of God, for public edification, _privatorum conscientiis liberum est quandoque ista omittere, modo offendicula vitentur, nihil que ex contemptu ecclesiae ac ministerii publici petulanti καινοτομια vel κειοδοξια facere videantur._ _Sect._ 6. We deny not, then, that the church’s canons about rites, which serve for public order and edification, do bind. We say only, that it is not the authority of the church framing the canon that binds, but the matter of the canon chiefly warranted by God’s word.(118) _Scimus enim quaecunque ad decorum et ordinem pertinent, non habenda esse pro humanis placitas, quia divinitus approbantur._ Therefore we think concerning such canons, “that they are necessary to be observed so far forth only, as the keeping of them maintaineth decent order, and preventeth open offence.”(119)