2. That sentence of choosing the least of two evils, must be understood of evils of punishment, not of evils of sin, as I showed before,(426) so that he is in a foul error whilst he would have us to choose the least of two scandals. 3. As for the example which he allegeth, he deceiveth himself to think that Peter had given scandal to the Jews by his eating with the Gentiles. _Cum Gentibus cibum capiens, recte utebatur libertate Christiana_, say the Magdeburgians;(427) but when certain Jews came from James, he withdrew himself, fearing the Jews, and so _quod ante de libertate Christiana aedificarat, rursus destruebat_, by eating, then, with the Gentiles, he gave no scandal, but by the contrary he did edify. And farther, I say, that his eating with the Gentiles was a thing necessary, and that for shunning of two great scandals; the one of the Gentiles, by compelling them to Judaise; the other of the Jews, by confirming them in Judaism, both which followed upon his withdrawing from the Gentiles; so that by his eating with the Gentiles no scandal could be given, and if any had been taken, it was not to be cared for. Wherefore there was but one scandal which Peter and his companions were in danger of, which also they did give, and for which Paul apprehended them, namely, their withdrawing of themselves from the Gentiles, and keeping company only with the Jews, whereby both the Jews and the Gentiles were scandalised, because both were made to think (at least occasion was given to both for thinking) the observation of the ceremonial law necessary. That which deceiveth Paybody, is the confounding of _scandalising_ and _displeasing_. Peter, by eating with the Gentiles, perhaps had displeased the Jews, but he had thereby edified them, though the scandal which he gave them was by Judaising; _Judaizabat olim Petrus per dissimulationem_, saith Gerson:(428) by this Judaising through such dissimulation and double-dealing, as was his eating with the Gentiles first, and then withdrawing of himself, when certain Jews came; for keeping company with them only, he scandalised the Jews and confirmed them in Judaism, as Pareus noteth.(429) How then can it be said, that he that scandalised them by his eating with the Gentiles? For hereupon it should follow that there was a necessity of doing evil laid upon Peter, so that he behoved to offend the Jews either by his eating with the Gentiles, or by his not eating with the Gentiles; for he could not both eat with them and not eat with them. This is therefore plain, that if he scandalised the Jews by his not eating with the Gentiles, as I have showed, then had he not scandalised them, but edified them by his eating with the Gentiles.