That Melanchthon had been making efforts to introduce the new phrases in Wittenberg appears from the passage in his _Loci_ of 1535 quoted above, and especially from his letters of the two following years. November 5, 1536, he wrote to Veit Dietrich: "Cordatus incites the city, its neighborhood, and even the Court against me because in the explanation of the controversy on justification I have said that new obedience is necessary to salvation, _novam obedientiam necessariam esse ad salutem._" (185. 179.) May 16, 1537, Veit Dietrich wrote to Forester: "Our Cordatus, driven, I know not, by what furies, writes against Philip and Cruciger as against heretics, and is determined to force Cruciger to retract because he has said that good works are necessary to salvation.... This matter worries Philip very much, and if certain malicious men do not control themselves, he threatens to leave." (372.) As for Melanchthon, he made no efforts to shirk the responsibility for Cruciger's dictation. "_Libenter totam rem in me transfero_--I cheerfully transfer the entire affair to myself" he wrote April 15, 1537. Yet he was worried much more than his words seem to indicate. (342.) Complaints against the innovations of Melanchthon and Cruciger were also lodged with Luther by Cordatus, Amsdorf, and Stiefel. Cordatus reports Luther as saying after the matter had been related to him, October 24, 1536: "This is the very theology of Erasmus, nor can anything be more opposed to our doctrine. _Haec est ipsissima theologia Erasmi, neque potest quidquam nostrae doctrinae esse magis adversum._" To say that new obedience is the "_causa sine qua non--sine qua non contingit vita aeterna,_" Luther declared, was tantamount to treading Christ and His blood under our feet. "_Cruciger autem haec, quae publice dictavit, publice revocabit._ What he has publicly dictated, Cruciger shall publicly retract." (Kolde, _Analecta,_ 266.)