Calvin represented his own doctrine as a mediation between the Lutherans and the Reformed. It did not teach an imaginary, but a real participation of the body and blood of Christ, yet not with the mouth, and it also opposes the view of an Omnipresence of Christ according to his human nature. The fulness of the Godhead has entered into the body of Christ, and from this body the Lord fills his people spiritually, with a secret and mysterious power of life, whenever they receive the bread and wine. This participation only refers to believers, although it is also offered to unbelievers. So Calvin regarded the matter; but what did Melanchthon say to all this? He did not express himself positively in regard to either side, doubtless because he did not wish to pour fresh oil into the fire. Yet he was provoked and driven to a decided declaration of his sentiments by both sides. Gallus and Westphal published a collection of declarations taken from his former writings, by which they proved him to be on their side, and that he had at least not thought as the Sacramentarians did, as long as Luther was alive. Calvin also endeavored to lead him to declare himself, by stating that he understood the Augsburg Confession precisely as it was understood by its author, and that in this matter he could as little be separated from Philippus as from his own heart. We may admit, without hesitation, that Melanchthon agreed more with Calvin than with the stricter teachers of the Lutheran Church; but he did not wish to begin a conflict while he was the subject of a government which strictly adhered to Luther's doctrine. He wrote to HARDENBERG in the beginning of 1556, that if his life should be spared he would reply in a place where the courts could not hinder him; and to his friend MORDEISEN at the Saxon court, who reproached him on account of his bashfulness, he wrote: "I am certain that your court will not suffer a defence of the truth in this article." He therefore continued to adhere to the method of teaching he had pursued hitherto. He always spoke of a presence of Christ in the Lord's Supper, but never of a bodily presence of his body and blood. Some of the princes now again, as on former occasions, thought of bringing about a reconciliation between the contending parties. As we have already heard, Duke CHRISTOPHER of Wurtemberg was the most prominent among them, for he made repeated attempts to induce the princes and Theologians to hold a meeting, where the points of difference might be discussed, and harmony restored. But his advances met no response, if we except the aged Elector of the Palatinate, FREDERICK. "I also wish," Melanchthon writes, "that learned and well-meaning men might negotiate in peace concerning certain contested points."