ea non est de natura canonis sed altunde pervenit. An
ecclesiastical canon, saith Tilen,(103) _ducit volentem, non trahit
nolentem: quod si accedat coactio, ea ecclesiastici canonis natura est
prorsus aliena_, Calvin's judgment is,(104) that an ecclesiastical canon
binds, when _manifestam utilitatem prae se fert_, and when either _tu
prepon_ or _charitatis ratio_ doth require, that we impose a necessity on
our liberty. It binds not, then, by its own authority in his mind. And
what saith the canon law itself?(105) _Sed sciendum est quod
ecclesiasticae prohibitiones proprias habent causas quibus cessantibus,
cessant et ipsae._ Hence Junius saith,(106) that the law binds not _per
se_, but only _propter ordinem charitatem, et cautionem scandali_. Hence
Ames,(107) _quamvis ad justas leges humanas, justo modo observandas,
obligentur homines in conscientiis suis a Deo; ipsae tamen leges humanae,
qua sunt leges hominum, non obligant conscientiam._ Hence Alsted:(108)
"Laws made by men of things indifferent, whether they be civil or
ecclesiastical, do bind the conscience, in so far as they agree with God's
word, serve for the public good, maintain order, and finally, take not
away liberty of conscience." Hence the professors of Leyden say,(109) that
laws bind not _primo et per se, sed secundario, et per accidens_; that
is,(110) _quatenus in illis lex aliqua Dei violator_. Hence I may compare
the constitutions of the church with _responsa juris consultorum_ among
the Romans, which obliged no man, _nisi ex aequo et bono_, saith
Daneus.(111) Hence it may be said, that the laws of the church do not only
bind _scandali et contemptus ratione_, as Hospinian,(112) and in case
_libertas fiat cum scandalo_, as Parcus;(113) for it were scandal not to
give obedience to the laws of the church, when they prescribe things
necessary or expedient for the eschewing of scandal, and it were contempt
to refuse obedience to them, when we are not certainly persuaded of the
unlawfulness or inexpediency of the things prescribed.

_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
o