necessary to salvation;" and also against the Antinomians, concerning which points we have already referred to his views. We are also familiar with his views of the Adiaphora, or indifferent things. He offers to accept the decision of a Synod in this, "whether it affects me gently or ungently." In the article on _Matrimonial_ matters, he speaks of _Consistories_, and advises that these be arranged like those in Electoral Saxony, where these form and execute decisions. He once more requests a serious consideration whether a Synod should be held, "because we have reason to fear that it will cause still greater divisions." But if it should be resolved upon to assemble one, the opinions of all the learned should be listened to in a friendly conference, and if they agree, resolutions should be passed and subscribed. But in case of disagreement, the opinion of all should be heard, and the resolutions passed according to the truth, "let it please or displease whom it will." At the Convention at Frankfort, held in the beginning of March, 1558, Ferdinand the First received the crown of the German Empire. He pledged himself to preserve religious and civil peace, "continually and firmly." His brother, the Emperor Charles V., had retired to a small residence by the side of the convent of St. Just, belonging to the monks of the Order of St. Jerome, near to Placentia, in Spain, in the month of September, 1556. He lived here for two years, engaged in earnest meditations upon the vanity of all earthly things, and in the expiation of his sins. It is said that he regretted not having acted more severely against the Protestants; and he died in September, 1558, praying for the unity of the Church. In Frankfort, whither other princes had also been invited, besides the Protestant Electors, it was resolved to restore harmony between the contending parties in the Evangelical Church. This was to be promoted by a treatise prepared by Melanchthon, which has become known as the _Recess of Frankfort_. There were four principal points of dispute. The _first_ referred to justification, and makes a distinction between justification and sanctification. "This consolation is continually to be remembered in this life, that a man is just, that is, pleasing to God, and a recipient of forgiveness of sins, not on account of newness (the new life), but by faith in Christ, and his merits alone, through mercy, for the sake of the Lord Jesus Christ." The _second_ article speaks of the proposition, good works are necessary to salvation. Although it is true that _the new obedience_ of the justified is necessary, according to the commandment of God, yet it ought not to be said that it is necessary _to salvation_, because the doctrine of grace would be obscured by this. The _third_ article, of _the true sacrament of the body and blood of the Lord Jesus Christ_, declares its agreement with the Augsburg Confession, namely, "that the Lord Jesus