There occurreth next an objection, taken from Paul’s not taking wages at Corinth (though he might lawfully), for shunning the offence both of the malicious and the weak; in the solution whereof the Doctor(408) spendeth some words. The substance of his answer is this, that Paul taught it was lawful to take wages, and that they should not be offended at it; and if we do as he did, we must teach that the ceremonies are lawful in themselves, yet not using our power for the time, lest the weak be offended, or lest the malicious glory: but for all that, not denying our right and liberty, nor suffering a yoke of bondage to be imposed upon us by contumacious men. And, besides, that the Apostle was commanded by no ecclesiastical decree to take wages from the Corinthians, as we are commanded by the decree of Perth to receive the five Articles; so that Paul might, without contempt of ecclesiastical authority, abstain from taking of wages, but we cannot, without contempt of the church, reject the Articles. _Ans._ 1. This importeth, that if the question were not _de jure_, and if we disliked the ceremonies, and were offended at them, for some other reason than their unlawfulness, for this offence they would abstain. It may be his reverend fathers return him small thanks for this device. For let some men be brought forth, acknowledging the ceremonies to be in themselves indifferent, yet offended at them for their inexpediency, whether they be weak or malicious, the Doctor thinks he should abstain for their cause. 2. How knows he that they who were offended at Paul’s taking of wages at Corinth, thought not his taking of wages there unlawful, even as we think the ceremonies unlawful? 3. Why judgeth he that we are not scandalised through weakness, but through malice and contumacy? So he giveth it forth both in this place and elsewhere.(409) Who art thou that judgest another man’s servant? But, 4. If we were malicious in offending at the ceremonies as things unlawful, and in urging of non-conformity as necessary, should they therefore contemn our being scandalised? Those that would have Titus circumcised, were they not malicious? Did they not urge circumcision as necessary? Held they it not unlawful not to circumcise Titus? Yet did the Apostle abstain because they were to be scandalised, that is, made worse and more wicked calumniators by the circumcising of Titus, as I have showed;(410) so that albeit we know not to take care for the displeasing of men that maliciously (as necessary) abstaining from that which is lawful to be done, yet must we take care for scandalising them and making them worse; rather, ere that be, we ought to abstain from the use of our liberty.