to-day that we shall immediately deliver
a copy to the princes. The former, however will be postponed to another
time and place, since it requires a longer time, as well as libraries,
which are lacking here." (_C. R._ 3, 267.)

The discussion of the Confession was also to serve the purpose of
obtaining mutual assurance whether they were all really agreed in
doctrine. This led to deliberations on the doctrine of the Lord's Supper
as well as on the question what concessions might be made to the
Romanists. According to a report of Melanchthon, March 1, the
theologians were to discuss the doctrines, not superficially, but very
thoroughly, in order that all disagreement might be removed, and a
harmonious and complete system of doctrines exist in our churches. They
were to review the Confession in order to learn whether any one
deviated in any article or disapproved of anything. But Melanchthon
remarks that this object was not reached, since the special request had
been voiced not to increase the disagreement by any quarrel and thus to
endanger the Smalcald League. (_C. R._ 3, 292.) In a second letter of
the same date he says that a real doctrinal discussion had never come to
pass, partly because Luther's illness prevented him from taking part in
the meetings, partly because the timidity of certain men [the Landgrave
and others] had prevented an exact disputation lest any discord might
arise. (296.) March 3 he wrote to Jonas in a similar vein saying that
the reports of violent controversies among the theologians at Smalcald
were false. For although they had been in consultation with one another
for the purpose of discovering whether all the theologians in attendance
there agreed in doctrine the matter had been treated briefly and
incidentally. (298.)

As far as the Lord's Supper is concerned Melanchthon's report concerning
the superficial character of the doctrinal discussions is little if at
all exaggerated. He himself was one of those timid souls of whom he
spoke having from the beginning done all he could not only to bar
Luther's articles from the deliberations but also to prevent any
penetrating discussion of the Lord's Supper. Assent to the Wittenberg
Concord was considered satisfactory although all felt, and believed to
know, that some of the Southern Germans did not agree with the loyal
Lutherans in this matter. Of the attending theologians who were under
suspicion Bucer, Blaurer, Fagius, Wolfart, Fontanus, and Meland