the blessed doctrine of the pious man Luther, who is indeed the only Doctor of these things, and that too, God knows, without just cause." And besides, that Melanchthon had written to him yesterday: "I have of my own accord altered many things in my little volume, and I rejoice that I made these alterations." Melanchthon, in a letter to Bucer, April 23d, complained most bitterly of Cordatus, and insisted upon his proposition, that new obedience is necessary to eternal life. In this too, as in a letter to Dietrich, he spoke of retiring from Wittenberg if he should see that the conduct of Cordatus met with approbation. This dispute at last attracted the attention of the Elector, who directed an inquiry to Luther and Bugenhagen, May 5th, through the Chancellor, whether it was true that Master Philip, Dr. Cruciger, and many masters and students, entertained different opinions from Luther and Pomeranus in some doctrines. The Inquiry referred to several points, especially to _Justification_, concerning which, Cruciger is said, by Melanchthon's direction, to have taught publicly a year ago that we are not justified before God by faith alone, "but that works were also necessary, for they are _causa sine qua non_," (the condition, without which we cannot be saved.) The Inquiry also referred to another point, according to which men might securely, and without burdening their consciences, receive the Sacrament in _one_ kind. There is also said to be a difference in reference to "free will." The Elector especially censured Melanchthon for arbitrarily altering the Augsburg Confession, which was not a private, but a public Confession. The people, too, were highly displeased with this. He required an answer to this and several other points. He would rather suffer the University, which had prospered under Melanchthon, to decrease, than endure such divisions. Luther did not say anything about this to Melanchthon. When a certain Peter Ravus was made a Doctor, on the 4th of June, Luther led to the discussion of the doctrine of the necessity of good works, and rejected the formula that good works are necessary to salvation. Cruciger, who yielded at last, wrote a lengthy account of this to Dietrich. Cordatus was silent after this public discussion, in which Melanchthon's formula had been defeated; and Master Philip himself began to retract, no doubt because he saw that his formula might be promotive of work-righteousness. He simply wished to insist upon the doctrine that sanctification must necessarily follow from justification. He should not therefore have adhered so obstinately to his formula in the beginning.