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 type. For once the Protestants were united, the Catholics divided, and Granvelle, who represented the Emperor, was an astute politician. Morone, the papal Nuncio, was reduced to attempts to create Protestant dissensions over the Eucharist, and to gain time by substituting an interchange of writings for oral debate. The discussions began on January 14, 1541, between Eck and Melanchthon, but the meeting was soon adjourned to the Diet at Ratisbon, where Charles would attend in person. It opened on April 5, and during its course the two parties made their nearest approach to unity. The Reforming movement in Italy had somewhat modified the Catholic view of justification, and Morone's place was taken by the broad-minded Contarini; while on the other side Bucer had drawn up an alluring scheme of comprehension. He, Melanchthon, and Pistorius represented the Protestants; Eck, Pflug, and Gropper the Catholics. Of the latter Eck was the only fighting divine, and both the marriage of priests and the use of the cup were conceded, while an agreement was reached on the doctrine of justification.

Yet the most pertinent comment on Bucer's scheme was Melanch-thon's, who compared it to Plato's Republic. He and Luther and John Frederick on one side, and Aleander and the Roman theologians on the other, were convinced that no concord was possible between Rome and evangelical Germany. It has been found possible to elaborate formularies which will bear both a Catholic and a Protestant interpretation, but it requires a strong hand and an effective government to compel their acceptance; Charles could not coerce either Wittenberg or Rome; he had neither the will nor the means of Henry VIII and Elizabeth. Bavaria organised an extreme faction among the Bishops and non-Electoral Princes, who revealed their double motives by threatening to seek another Emperor unless Charles afforded them better protection and obtained restitution of their secularised lands. This intrigue proved fatal to the attempt at comprehension and the result of the Diet was to leave parties in much the same state as before. In July, 1541, Charles made a declaration to the Protestants, suggested by Brandenburg, that the Augsburg Confession should be no ground for proceeding against any Prince; that the ReichsJcammergericht should not exclude questions of ecclesiastical property from this guarantee; and that, although for the future monasteries must not be dissolved, they might adopt a " Christian reformation." But this declaration was to remain secret, and at the same time Charles renewed the Catholic League of Nürnberg. He was forced to ignore both Protestant and Catholic disobedience and to conciliate rebels in both the camps.

If this was a defeat for the Emperor, he found compensation elsewhere, and skilfully turned to his own advantage the most discreditable episode in the history of German Protestantism. Philip of Hesse, like most of the Princes and many of the Prelates of his age, was a debauchee; but with his moral laxity he combined, like Henry VIII,