He proves this by thus ill-treating these men, who, although they are not connected with us, are yet displeased with the harsh measures employed against us. The Elector sent this Confutation to Wittenberg, that an Opinion might be given in regard to it. "It is only with great pain that I am able to read those subtleties and tricks," Melanchthon writes to Cracovius; "but I shall freely express my opinions to the Prince, and shall entreat him graciously to dismiss me, if he is better pleased with this venomous fabrication." His _Opinion_ is dated on the 9th of March, and speaks in very plain terms. Its principal objection against the Weimarian Confutation is this: that it does not recognize their (the Wittenbergers) efforts against the blasphemers of the Son of God--such as Servetus and Campanus, Schwenkfeld, and the Antinomians. "The Weimarian book does not say a word of this, (particularly of the Antinomians,) for there are many in many places who are filled with this heresy, who consider themselves holy, although they continue to live in sin against their own conscience." The Confutation also speaks of old and _new_ Zwinglians, without mentioning whom they refer to by the term _new_. Now they wish to be looked upon as the most zealous devourers of the Pope, and yet they dare not say a word about that grossest of all idolatries, that there can be no Sacrament except according to the instituted form." He rejects the proposition, as he had done before, that the body of Christ is present everywhere, in wood and stone, and says: "I abide by the formula presented to the Elector, and it is certainly true that the Lord Jesus Christ is essentially present in his ordinance, but not present as wood and stone are present. He gives us comfort, and bestows his body and blood upon us." "In regard to _Free will_, it is very evident that their principal attacks are against me, Philip." He rejects the doctrine that all works, good and evil, _must_ be done as they are, and asserts that man, even before regeneration, has a free will to maintain external propriety of conduct. And if this liberty still partially belongs to our sinful nature, how much more shall this be the case after regeneration, "when we obtain help by the influence of the Holy Ghost!" "We regard the word of God as the beginning, which word condemns sin, and at the same time offers forgiveness and mercy for the Lord's sake. We maintain that a man must regard the preaching of both the law and the Gospel; and if he comforts himself with the Gospel, and finds comfort in true sorrow, it is certain that God sends his Holy Spirit into his heart, who continues to operate there, and a conflict continues throughout life, in order that faith may become stronger." This rule must remain: "Grace precedes, the will accompanies it, God draws no man but him who is willing." He also proceeds to speak of Osiander, Stancarus, of the proposition "Good works