The divine right of church-government and excommunication

Therefore practising of things indifferent, or non-practising, are both lawful, according as persons are present who may be scandalized, or not scandalized; but this is in things though in nature indifferent, yet in use having some necessity, as eating of meats, but the case is otherwayes in things altogether indifferent, as our Ceremonies are, which are supponed to lay no tie on the conscience, before God, o incline to either side, as they say, to cross, or not to cross, laying aside the Commandment of men. For if no-crossing be all's good, as crossing, then though there be non-scandalized, yet because it is such an action in Gods worship, as is acknowledged to be indifferent, and hath appearance of adding to Gods word and worship, it is inductive to sin, and scandalous, though none ⟨p. 4⟩should hence be actu secundo, ruinated, and made to stumble. But if any in Pauls time, as the case was, in the Church of Corinth should eat meats at a table, forbidden in the Law, he not knowing that a Jew was there, this may seem invincible ignorance, because ignorance of a mere fact, not of a law, if that Jew should be scandalized through his eating, it should seem to me, to be scandal taken, but not culpably given. 4. It is said in the definition, That these inordinate words or deeds occasioneth the fall of others. 1. Because the will of the scandalized, or his ignorance is the efficacious and nearest cause, why he is scandalized, that is, why he sinneth; actions or words are occasions only, or causes by accident, for none ought to be scandalized, as none ought to sinne, ad peccatum nulla est obligati•. 2. Because, as to be scandalized is sin, so to scandalize actively is sin, though actual scandal follow not, as Peter scandalized Christ culpably, when he counselled him not to die for sinners, though it was impossible that Christ could be scandalized▪ 5. It is said, (whereby weak or wilful, within, or without the Church may be scandalized) For I hope to prove that it is no less sin actively to scandalize the wilful, and malicious, then the weak, though there be degrees of sinning here, and we must eschew things scandalous for their sake who are without the Church.

Therefore practising of things indifferent, or non-practising, are both lawfull, according as persons are present who may be scandalized, or not scandalized; but this is in things though in nature indifferent, yet in use having some necessitie, as eating of meats, but the case is otherwayes in things altogether indifferent, as our Ceremonies are, which are supponed to lay no ty on the conscience, before God, o incline to either side, as they say, to crosse, or not to crosse, laying aside the Commandement of men. For if no-crossing be all's good, as crossing, then though there be non-scandalized, yet because it is such an action in Gods worship, as is acknowledged to be indifferent, and hath appearance of adding to Gods word and worship, it is inductive to sinne, and scandalous, though none