[970] Cp. Döllinger, “Reformation,” 1, p. 394.
[971] On March 9, 1559, to the Elector August of Saxony, “Corp. ref.,” 9, p. 766 sq. Cp. “RE.,” ib., p. 525.
[972] As early as Aug. 28, 1535, “Corp. ref.,” 2, p. 917.
[973] Sep. 8, 1544, to Peter Medmann, ib., 5, p. 478.
[974] Oct. 6, 1538, ib., 3, p. 594.
[975] See Döllinger, “Reformation,” 1, p. 354, and 3, p. 270.
[976] See above, vol. iii., p. 421 f.
[977] Kolde in the Preface to the “Symbol. Bücher,”10, p. xxvi., No. 3. The Articles of Agreement were published in full by G. Mentz in 1905, “Die Wittenberger Artikel von 1536” (“Quellenschriften zur Gesch. des Prot.,” Hft. 2). Letter to the Elector, “Werke,” Erl. ed., 55, p. 128; “Briefe,” 4, p. 683 (“Briefwechsel,” 10, p. 315, where Enders, as late as 1903, had to admit: “The doctrinal articles herewith transmitted are not known”). On the negotiations with the English, see vol. iv., p. 10 f.
[978] Thus Mentz, the editor, p. 11. Some theses from these Articles of Agreement proposed by the Wittenbergers but not accepted by the English deserve to be quoted from the new sources; their divergence from Luther’s ordinary teaching is self-evident. Of good works: “Bona opera non sunt precium pro vita æterna, tamen sunt necessaria ad salutem, quia sunt debitum, quod necessario reconciliationem sequi debet.” In support of this Mt. xix. 17 is quoted: “Si vis ad vitam ingredi serva mandata.” Again: “Docemus requiri opera a Deo mandata et quidem non tantum externa civilia opera, sed etiam spirituales motus, timorem Dei, fiduciam,” etc. (p. 34).—“Hæc obedientia in reconciliatis fide iam reputatur esse iustitia et quædam legis impletio” (p. 40).—“Docendæ sunt ecclesiæ de necessitate et de dignitate huius obedientiæ, videlicet quod ... hæc obedientia seu iusticia bonæ conscientiæ sit necessaria quia debitum est, quod necessario sequi reconciliationem debet” (p. 42).—Merit, at least in a certain restricted sense, is also admitted: “Ad hæc bona opera sunt meritoria iuxta illud (1 Cor. iii. 8): Unusquisque accipiet mercedem iuxta proprium laborem.” (Cp. the Apologia of the Confession of Augsburg, “Symb. Bücher,” pp. 120, 148.) “Etsi enim conscientia non potest statuere, quod propter dignitatem operum detur vita æterna, sed nascimur filii Dei et hæredes per misericordiam (which is also the Catholic teaching) tamen hæc opera in filiis merentur præmia corporalia et spiritualia et gradus præmiorum,” etc. (p. 46). The ambiguity concerning Christ’s Presence in the Eucharist (p. 62) is due to Melanchthon, not to Luther.
[979] Kolde, ib.