He says further: "Several Electors and Princes wish all the adherents of the Confession to hold a General Synod. Now I have always entertained the opinion that no such Synod should be called, until all the Electors and Princes are perfectly agreed, not only upon what they intend to propose, but what they finally intend to resolve and abide by." Unless this should be done, it would only end in greater dissensions. In regard to images in the churches, and the abjuration by other persons in baptism, it would be well to exercise patience in these customs. In regard to _Free will_, a very important point of dispute, he maintained the following:--It is not right to assert that man is like a block, and remains passive both in evil and in good works, even if it is said that the will is passive in good works. "It is indeed true, that God performs much wonderful illumination, and great deeds in conversion, and in the entire life of the saints, which the human will merely receives; but nevertheless we must teach that we must regard the word of God in all our afflictions, in order that we may strengthen ourselves by this, and at the same time pray God for help. For God works by his word. Man is not to rest in unbelief, and to think that he will wait, that he will be drawn to God against his own will, by some strange Anabaptist vision and miracle." He appeals to Luther, and denies the "poisonous" conclusion, as if by this man obtained some merits. It would be well to hear the opinion of sensible persons in a Synod in regard to this matter. We are already familiar with his opinion of Osiander's doctrine, in which he properly makes a distinction between Justification and Sanctification; he expresses his belief that uniformity might easily be restored in this matter. In the _third_ article, of the _Sacrament of the body and blood of Christ_, he speaks of transubstantiation as idolatry, and regrets that Protestants too entertain such or similar views, "just as an ass of Erfurt wrote to me lately, that the little pieces which fall upon the ground are also the body of Christ, and should be worshipped." He rejects the doctrine of the Bremen ministers, that the bread is the essential body of Christ, and the wine the essential blood of Christ; and the opinion of Westphal in Hamburg, that the body of Christ is present everywhere, in stone and in wood. He fears that a Synod might produce great divisions; yet he expresses his views as follows: _First_, nothing is sacrament except the instituted use. This had already greatly disturbed Eck in Ratisbon, so that he became drunk and quite unwell. He then confesses that the Son of God is thus truly and essentially present; that when we participate of the Lord's Supper, he gives us his body and blood with the bread and wine. He rejects Zwingli's doctrine, that it is a mere outward sign, and that Christ is not essentially present. He proceeds to protest against the proposition: "Good works are