XI. I shall now, therefore, make some observations concerning offences; how they are to be discriminated, what are to be avoided, and what are to be disregarded; whence we may afterwards determine what room there is for our liberty in our intercourse with mankind. I approve of the common distinction between an offence given and an offence taken, since it is plainly countenanced by Scripture, and is likewise sufficiently significant of the thing intended to be expressed. If you do any thing at a wrong time or place, or with an unseasonable levity, or wantonness, or temerity, by which the weak and inexperienced are offended, it must be termed an offence given by you; because it arises from your fault. And an offence is always said to be given in any action, the fault of which proceeds from the performer of that action. An offence taken is, when any transaction, not otherwise unseasonable or culpable, is, through malevolence, or some perverse disposition, construed into an occasion of offence. For in this instance the offence is not given, but taken without reason by such perverseness of construction. The first species of offence affects none but the weak; the second is created by moroseness of temper, and Pharisaical superciliousness. Wherefore we shall denominate the former, the offence of the weak, the latter, that of Pharisees; and we shall so temper the use of our liberty, that it ought to submit to the ignorance of weak brethren, but not at all to the austerity of Pharisees. For our duty to the weak, Paul fully shows in many places. “Him that is weak in the faith receive ye.” Again: “Let us not therefore judge one another any more; but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother’s way;”[239] and much more to the same import, which were better examined in its proper connection than recited here. The sum of all is, that “we, then, that are strong, ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to edification.”[240] In another place: “But take heed lest by any means this liberty of yours become a stumbling-block to them that are weak.”[241] Again: “Whatsoever is sold in the shambles, that eat; asking no questions for conscience’ sake; conscience, I say, not thine own, but of the other.” In short, “Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God.”[242] In another place also: “Brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.”[243] The meaning of this is, that our liberty is not given us to be used in opposition to our weak neighbours, to whom charity obliges us to do every possible service; but rather in order that, having peace with God in our minds, we may also live peaceably among men. But how much attention should be paid to an offence taken by Pharisees, we learn