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clined. The elector, taking it that the theologians had been prevailed upon by the jurists, had Melanchthon translate a protest into Latin to the effect that in case of taking the invitation under advice, the council should be understood to be free and open and not bound by papal prejudices; and he again called for a meeting of the scholars for the submission of certain questions. At the same time Luther received a specially assigned task, and it seems that he was already employed upon articles of belief. The absence of Melanchthon retarded the reply of the scholars; and Dec. 1, the elector took occasion to renew his appeal, to emphasize the necessity of declining a papal council, to sound the sense at Wittenberg on the question of holding an opposing Evangelical council; and he reverted to the task requested of Luther, deeming it necessary that the latter should, at least by Jan. 25, 1537, prepare a document, the summary of all that he had taught, preached, and written, as a final testament. Luther was to indicate also on what articles, not essential, any compromise could be made; and the Wittenberg theologians were called upon to make sure in advance of their agreement or disagreement with the proposed articles, independent of Luther's authority, so that there might be no subsequent dissent. On Dec. 11, the Wittenberg scholars tendered their second and satisfactory opinion; but as Luther's articles had not yet appeared, the elector reminded him by writing and named particularly Nikolaus von Amsdorf and Johann Agricola (qq.v.) among those theologians who were to be brought secretly to Wittenberg from the territories of the elector and his brother, Johann Ernst, at the elector's expense, to give their approval to the articles or to hand in their objections in writing. Luther set to work to prepare his articles, which were submitted to his colleagues and adopted before the end of the year, Melanchthon attaching with his signature the statement that the papal supremacy be acknowledged for the freedom of the Gospel. The official copy was forwarded to the elector Jan. 3, 1537, who expressed great satisfaction at the agreement of the articles with the Augsburg Confession (q.v.) and the unanimity of his theologians; and he set his chancellor to secure the signatures of the leading pastors so that in the case of Luther's sudden death his views should stand without admixtures from them.

The articles were arranged in three divisions. The first discusses briefly the undisputed majesty of God. In the second, on the office and work of Christ, or human redemption, the first

bishops to cooperate earnestly in a common doctrine, faith, prayer, sacrament, and work of love. In the third division are included articles on which Luther may have hoped for some degree of conciliation at least on the part of the more enlightened Roman Catholics; such as doctrines of redemption, sin, law, and repentance, in strong contrast with the penance of the papal Church. In contrast with the law and its significance for the way of salvation, there rises in due prominence the counsel and help of God offered against sin in the Gospel in various ways: of oral preaching, principally; of baptism, the sacrament, power of the keys, and confession; to which are correlated the articles on the ban, consecration and vocation, on the Church, and on how to become just before God, as well as on monastic vows and human ordinances.

The elector's intention was to lay the articles of Luther before a convention " for unanimous agreement," to be held at Schmalkald on Candlemas,

Feb. 2, 1537; and all the Evangelical History. estates were summoned to send one or

two theologians. In the first session, the Chancellor Briick proposed the discussion of the articles in preparation of the approaching council. But Melanchthon, who had not been in entire agreement with Luther's articles on the attack on the papacy, now obstructed this by informing Philip of Hesse on the same day that Luther had altered, under the influence of J. P. Bugenhagen (q.v.), the original cast of the article on the Lord's Supper, so that it was now in conflict with the Concord of Wittenberg (q.v.). In consequence and in order to avert a division, it was decided by the cities (Feb. 11) to decline the Saxon proposition and abide by the confessions now in the hands of the emperor upon which unanimity had been reached. To this the princes agreed in general, with the provision that the scholars review again the Augsburg Confession and Apology and fortify them with new arguments from the Scriptures and the Fathers, but make no internal changes in them or the Concord except to denounce more positively the papacy. While, for want of books, approval was suspended for further proof, Melanchthon, during the severe illness of Luther, wrote his Tractatus de potestate et primate papa, which was finished Feb. 17, in which, under the influence of the ever-increasing anti-papal feeling, he wrote in more drastic terms than was his custom. He antagonized emphatically the assumption of divine right by the pope, who, as the protector of false doctrines and godless worship, was much rather to be resisted as Antichrist. In the second part he set forth the true view of the episcopacy and of Evangelical ordination; and the obligation of allegiance to the bishops subject to the pope, who enforce godless doctrine and false worship, was repudiated. This tract, after being considered and approved by the estates, was subscribed, in common with the Augsburg Confession and the Apology, by the attendant theologians.

Luther's articles were to be read before the convention Feb. 18; but, owing to his illness, this did not take place. Finally, when all the business had been transacted, Bugenhagen issued the invitation to sign Luther's articles; but as Martin Butzer (q.v.)