[236] Denifle-Weiss, 1², p. 509; Köstlin, 2², p. 50, quotes, amongst others, Luther’s later thesis that mere human reason can only take for good what is evil.
[237] Fol. 77. Denifle, 1² “Quellenbelege,” p. 313; “Schol. Rom.,” p. 1.
[238] Fol. 75´. Vatican MS. of Commentary on Hebrews; Denifle-Weiss, 1², p. 528, n. 2.
[239] Fol. 153´. “Rom. Schol.,” p. 123: in the continuation of passage quoted by Denifle-Weiss, 1², p. 503, n. 5: “Non potest intus sine misericordia Dei iustus esse, quum sit fomite corruptus.... Quæ iniquitas non invenitur in credentibus et gementibus quia succurit eis Christus de plenitudine puritatis suæ et tegit eorum hoc imperfectum.”
[240] Fol. 153. Denifle-Weiss, 1², p. 503, n. 5; “Schol. Rom.,” p. 123.
[241] Fol. 153. “Schol. Rom.,” p. 123: “Patet quod nullum est peccatum veniale ex substantia et natura sua sed nec meritum.”
[242] Fol. 153´. “Schol. Rom.,” p. 124: “Dicis, ut quid ergo merita sanctorum adeo prædicantur. Respondeo, quod non sunt eorum merita, sed Christi in eis.”
[243] Fol. 121, 121´; Denifle-Weiss, 1², p. 453; “Schol. Rom.,” p. 73 f.
[244] On Predestination see below, chapter vi. 2.
[245] Assertions in this sense lightly made by Cochlæus and Emser were accepted as true by later writers, such as Cardinal Stanislaus Hosius in his “Confutatio prolegomenorum Brentii”; thus the legend finds acceptance even among recent polemics. Emser only said, “he was now beginning to suspect” that Luther had come forward because there was “nothing to be made out of the indulgence business for you (Luther) or your party, and because Tetzel and his followers instead of your party were entrusted with the indulgence business.” “A venatione Luteriana Ægocerotis assertio,” fol. c., November, 1519. Cochlæus meant his accusation rather more seriously, but brings forward no proofs.