lves with the Leipzig Interim while
the threatening clouds of persecution were hovering over them, but also
afterwards continued to defend their action. When the representatives of
the Saxon cities protested against some of the provisions of the
Interim, they declared, on December 28, 1548: "We have learned your
request and are satisfied with the articles [Leipzig Interim] delivered,
which not we alone, but also several other superintendents and
theologians prepared and weighed well; therefore we are unable to change
them. For they can well be received and observed without any violence to
good conscience." (_C. R._ 7, 270.) It was as late as September, 1556
that Melanchthon, though even then only in a qualified way, admitted
that he had sinned in this matter, and should have kept aloof from the
insidious counsels of the politicians. (8, 839.) Indeed, in 1557 and
1560 the Leipzig and Wittenberg theologians still defended the position
they had occupied during the Interim. Evidently, then apart from other
motives of fear, etc., Melanchthon consented to write the Interim
because he still believed in the possibility of arriving at an
understanding with the Romanists and tried to persuade himself that the
Emperor seriously sought to abolish prevailing errors and abuses, and
because the theological views he entertained were not as far apart from
those of the Leipzig compromise as is frequently assumed.

126. Provisions of Leipzig Interim.

The professed object of the Leipzig Interim was to effect a compromise
in order to escape persecution and desolation of the churches by
adhering to the doctrine, notably of justification, but yielding in
matters pertaining to ceremonies, etc. December 18, 1548, Melanchthon
(in the name of George of Anhalt) wrote to Burchard concerning the
Interim adopted four days later: "They [Maurice and the estates] hope to
be able to ward off dangers if we receive some rites which are not in
themselves vicious; and the charge of unjust obstinacy is made if in
such things we are unwilling to contribute toward public tranquillity...
In order, therefore, to retain necessary things, we are not too exacting
with respect to such as are unnecessary, especially since heretofore
these rites have, to a great extent, remained in the churches of these
regions.... We know that much is said against this moderation, but the
devastation of the churches, such as is taking place in Swabia, would be
a still greater offens