This topic concerning traditions contains many and difficult questions of controversy and we have actually experienced that traditions are truly snares of consciences. When they are exacted as necessary, they torture in wonderful ways the conscience omitting any observance [as godly hearts, indeed, experience when in the canonical hours they have omitted a compline, or offended against them in a similar way]. Again their abrogation has its own evils and its own questions. [On the other hand, to teach absolute freedom has also its doubts and questions, because the common people need outward discipline and instruction.] But we have an easy and plain case, because the adversaries condemn us for teaching that human traditions do not merit the remission of sins. Likewise they require universal traditions, as they call them, as necessary for justification [and place them in Christ's stead]. Here we have Paul as a constant champion, who everywhere contends that these observances neither justify nor are necessary in addition to the righteousness of faith. And nevertheless we teach that in these matters the use of liberty is to be so controlled that the inexperienced may not be offended, and, on account of the abuse of liberty, may not become more hostile to the true doctrine of the Gospel, or that without a reasonable cause nothing in customary rites be changed, but that, in order to cherish harmony, such old customs be observed as can be observed without sin or without great inconvenience. And in this very assembly we have shown sufficiently that for love's sake we do not refuse to observe adiaphora with others, even though they should have some disadvantage; but we have judged that such public harmony as could indeed be produced without offense to consciences ought to be preferred to all other advantages [all other less important matters]. But concerning this entire subject we shall speak after a while, when we shall treat of vows and ecclesiastical power. Part 21 Article XVI: _Of Political Order._