Neither were the reasons trifling why we presented this article. For it is evident that many [great errors and] foolish opinions concerning traditions had crept into the Church. Some thought that human traditions were necessary services for meriting justification [that without such human ordinances Christian holiness and faith are of no avail before God; also that no one can be a Christian unless he observe such traditions, although they are nothing but an outward regulation]. And afterwards they disputed how it came to pass that God was worshiped with such variety, as though, indeed, these observances were acts of worship, and not rather outward and political ordinances, pertaining in no respect to righteousness of heart or the worship of God, which vary, according to the circumstances, for certain probable reasons, sometimes in one way and at other times in another [as in worldly governments one state has customs different from another]. Likewise some Churches have excommunicated others because of such traditions, as the observance of Easter, pictures, and the like. Hence the ignorant have supposed that faith, or the righteousness of the heart before God, cannot exist [and that no one can be a Christian] without these observances. For many foolish writings of the Summists and of others concerning this matter are extant. But just as the dissimilar length of day and night does not injure the unity of the Church, so we believe that the true unity of the Church is not injured by dissimilar rites instituted by men; although it is pleasing to us that, for the sake of tranquillity [unity and good order], universal rites be observed just as also in the churches we willingly observe the order of the Mass, the Lord's Day, and other more eminent festival days. And with a very grateful mind we embrace the profitable and ancient ordinances, especially since they contain a discipline by which it is profitable to educate and train the people and those who are ignorant [the young people]. But now we are not discussing the question whether it be of advantage to observe them on account of peace or bodily profit. Another matter is treated of. For the question at issue is, whether the observances of human traditions are acts of worship necessary for righteousness before God. This is the point to be judged in this controversy and when this is decided, it can afterwards be judged whether to the true unity of the Church it is necessary that human traditions should everywhere be alike. For if human traditions be not acts of worship necessary for righteousness before God, it follows that also they can be righteous and be the sons of God who have not the traditions which have been received elsewhere. F.i., if the style of German clothing is not worship of God, necessary for righteousness before God, it follows that men can be righteous and sons of God and the Church of Christ, even though they use a costume that is not German, but French.