He returned to Worms, and remained through the greater part of November, without being particularly engaged. He wrote to Hardenberg on the 14th of November that he had very little to write about, "because, after our colleagues departed, leaving their condemnations behind them, our enemies felt themselves obliged to embrace this opportunity for breaking off the conferences. On this account there are no meetings at the present time. You no doubt hear that the whole of Saxony is celebrating triumphs, because of the beautiful condemnations which emanate from the judgment-seat of Amsdorf. I pray God to deliver me from those sophists." He also wrote to his friend Mordeisen: "If you will permit me to live in another place, I shall reply truly and effectually to those ignorant intriguers, and for the good of the church. If the discussion of doctrine is to be continued, I hope that a truly Christian harmony will prevail among our colleagues who are still present." During this time, and at the instance of the Elector Frederick and Duke Christopher, he prepared a formula, in which he shows himself to be very yielding. He in this expresses himself against the fanatics, Servetus, Schwenkfeld, and the Anabaptists, in the strongest terms. In the article on justification he adhered to the word "_alone_," in retaining the proposition: "That we are justified before God by Faith _alone_." Faith must always be founded upon the merits of the Mediator. Against the Antinomians, (enemies of the law,) he insists upon the proposition: "New obedience is necessary, because the rational creature must obey God." He rejects the proposition that good works are necessary unto salvation, because this implied merit, and obscures the consolation of the Gospel; and he only retains the expression: "Good works are necessary, because man owes obedience according to the commandment of God." He adheres to the Augsburg Confession and the Apology, in the doctrine of the _Lord's Supper_. He rejects transubstantiation, and the local inclusion of the body and the blood, which was unknown to the ancients; he also rejects Zwinglianism, which merely recognizes signs, and says, that "Christ is truly and essentially present, making us members of his body, applying his grace to us, and will prove himself powerful in us." In regard to _indifferent things_, he appeals to the Confessions, and does not wish to see the churches, who have the Gospel, disturbed by any new changes. But if others discover other misdeeds under this name, we will leave it to the decision of a Synod.