dispassionate examination of the individual points raised by
Melanchthon, and in its modified form their refutation (/Confutatio
Confessionis Augustanae/) was presented to the Diet (3rd Aug.).

When the reply of the Catholic theologians had been read the Emperor
called upon the Protestant princes to return to the unity of the
Church; but his appeal fell upon deaf ears, and it seemed as if the
issue were to be decided immediately by civil war. By way of
compromise it was suggested that representatives of both parties
should meet in conference, Eck, Cochlaeus, and Wimpina being selected
as the Catholic theologians, Melanchthon, Brenz, and Schnep as the
champions of Lutheranism. From the very outset it should have been
evident to all that, where disagreement was so fundamental, one party
maintaining the theory of an infallible Church as the only safe guide
in religious matters, the other rejecting entirely the authority of
the Church and the Pope in favour of individual judgment, the
discussion of particular dogmas could never lead to unity. As a matter
of fact Melanchthon was willing to make most important concessions,
and on the question of original sin, free-will, justification, faith,
penance, and the intercession of the saints, formulas were put forward
not displeasing to either party. Even in regard to the Eucharist, the
jurisdiction of the bishops, and the supremacy of Rome, Melanchthon
was inclined to go far to meet his opponents, much to the disgust of
the extremists of his own party and to the no small alarm of
Luther.[30] But in reality the apparent harmony existed only on paper,
and the concessions made by Melanchthon depended entirely on the
meaning that should be placed on the ambiguous phraseology and
qualifications with which they were clothed. On the question of the
Mass, the celibacy of the clergy, and the meritorious character of
good works, no agreement was arrived at, as Melanchthon, alarmed by