Over against this extreme position, Melanchthon, Flacius, Wigand, Moerlin, and others held that it was entirely correct to say that good works are necessary. In the _Opinion_ of November 13, 1559, referred to above, Melanchthon, after stating that he does not employ the phrase, "Good works are necessary to salvation," continues as follows: "But I do affirm that these propositions are true, and that one may properly and without sophistry say, 'The new obedience or good works are necessary,' because obedience is due to God and because it is necessary that, after the Holy Spirit has been received, regeneration or conversion be followed by motions corresponding to the Holy Spirit.... And the words 'duty' and 'necessity' signify the order of God's wisdom and justice; they do not signify an obedience which is compelled or extorted by fear." (_C. R._ 9, 969.) The Frankfurt _Rezess_ of 1558 [Rezess, Rueckzug, Vergleich = Agreement], written by Melanchthon and signed by the Lutheran princes, declared: "These propositions, '_Nova obedientia est necessaria, nova obedientia est debitum,_ New obedience is necessary, is a debt,' shall not be rejected." The _Rezess_ explained: "It is certainly a divine, immovable truth that new obedience is necessary in those who are justified; and these words are to be retained in their true meaning. 'Necessary' signifies divine order. New obedience is necessary and is a debt for the very reason that it is an immutable divine order that the rational creature obeys God." (_C. R._ 9, 496. 498.)