greater expense, and practised greater gluttony with fish and various
Lenten meats than when the fasts were not observed], and not even the
adversaries observe the form given in the canons.

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