essential and those that were only of secondary importance. The latter
might be accepted unreservedly in obedience to the orders of the
Emperor. In regard to doctrines, they were willing to compromise on
the question of justification and good-works, to accept the
sacraments, including confirmation and Extreme Unction, the Mass with
the addition of some German hymns, and in a certain sense the
jurisdiction of the bishops. Such concessions were a distinct
departure from Luther's teaching and would have been impossible had he
been alive.

The relations between the Pope and the Emperor took a more friendly
turn when the General Council was transferred from Bologna to Trent
(1551). The Protestant princes, invited to send representatives,
declined at first, but in a short time several of them agreed to
accept the invitation. Safe conducts were issued for their
representatives by the Council in 1551 and again in 1552. Even the
Wittenberg theologians were not unfavourably disposed, and Melanchthon
was actually on his way to Trent. But suddenly Maurice of Saxony, who
had assembled a large army under pretext of reducing Magdeburg, and
had strengthened himself by an alliance with several princes as well
as by a secret treaty with Henry II. of France, deserted the Emperor
and placed himself at the head of the Protestant forces. When all his
plans were completed he advanced suddenly through Thuringia, took
Augsburg, and was within an inch of capturing the Emperor who then lay
ill at Innsbruck (1552). At the same time the French forces occupied
Lorraine. Charles, finding himself unable to carry on the struggle,
opened negotiations for peace, and in 1552 the Treaty of Passau was
concluded. Philip of Hesse was to be set at liberty; a Diet was to be
called within six months to settle the religious differences; in the
meantime neither the Emperor nor the princes should interfere with