THE NEW SCHAFF-HERZOG
and Mainz, the latter bishopric also being compelled to recognize the validity of ecclesiastical jurisdiction in Hessian and Saxon territory until the emperor or a Christian council should decide to the contrary. The condition of affairs was, however, very unfavorable to Philip, who might easily be charged with disturbing the peace of the empire, and at the second Diet of Speyer, in the spring of 1529, he was publicly ignored by the emperor. Nevertheless, he took an active part in uniting the Protestant representatives, as well as in preparing the celebrated protest of Speyer; and before leaving the city he succeeded in forming, on Apr. 22, 1529, a secret understanding between Saxony, Hesse, Nuremberg, Strasburg, and Ulm.
Philip was especially anxious to prevent division over the subject of the Lord's Supper. Through Vijtti Zwingli was invited to Germany, 3. Sus- and Philip thus prepared the way for pected of the celebrated debate at Marburg Zwinglian- (see Marburg, Conference of). Alism. though the attitude of the Wittenberg theologians frustrated his attempts to bring about harmonious relations, and although the situation was still further complicated by the position of George, margrave of Brandenburg, who demanded a uniform confession and a uniform church order, Philip held that the differences between Strasburg and the followers of Luther in their sacramental theories admitted of adjustment, and that the erring could not scripturally be rejected and despised. The result was that Philip was suspected of a tendency toward Zwinglianism. At the same time, the results of a conference with the elector of Saxony and with Margrave George at Schleiz (Oct. 3), the anger of the emperor at receiving from Philip a statement of Protestant tenets, composed by the ex-Franciscan Lambert, and the landgrave's failure to secure any common action on the part of the Protestant powers regarding the approaching Turkish war, all tended to draw him closer to the Swiss and the Strasburg Reformers. He eagerly embraced Zwingli's plan of a great Protestant alliance to extend from the Adriatic to Denmark to keep the Holy Roman emperor from crossing into Germany. This association caused some coldness between himself and the followers of Luther at the Diet of Augsburg in 1530, especially when he propounded his irenic policy to Melanchthon and urged that all Protestants should stand together in demanding that a general council alone should decide concerning religious differences. This was supposed to be indicative of Zwinglianism, and Philip soon found it necessary to explain his exact position on the question of the Lord's Supper, whereupon he declared that he fully agreed with the Lutherans, but disapproved of persecuting the Swiss.
The arrival of the emperor put an end to these disputes for the time being; and when Charles demanded that the Protestant representatives should take part in the procession of Corpus Christi, and that Protestant preaching should cease in the city, Philip bluntly refused to obey. He now sought in vain to secure a modification of the tenth article of the Augsburg Confession; but when the position of the Upper Germans was officially rejected, Philip
left the diet directing his representatives manfully to uphold the Protestant position, and to keep general, not particular, interests constantly in view. At this time he offered Luther a refuge in his own territories, and began to cultivate close relations with Martin Butzer, whose comprehension of political questions constituted a common bond of sympathy between them, and who fully agreed with the landgrave on the importance of compromise measures in treating the controversy on the Lord's Supper.
In 1530 Philip was successful in accomplishing the purpose for which he had so long worked by securing the adhesion of the Protestant 4. Leader powers to the Schmalkald League (see of the Schmalkald, League and Articles Schmalkald of), which was to protect their relig- League. ious and secular interests against interference from the emperor. The landgrave and his ally, the elector of Saxony, became recognized leaders of this union of German princes and cities. Philip kept clearly in view the necessity of an anti-Hapsburg policy, and was thoroughly convinced that the Protestant cause depended on the weakening of the Hapsburgs both at home and abroad.
Before engaging in hostilities, Philip attempted to accomplish the ends of Protestant policy by peaceful means. He proposed a compromise on the subject of the confiscated church property, but at the same time he was untiring in providing for a possible recourse to war, and cultivated diplomatic relations with any and all powers whom he knew to have anti-Hapsburg interests. A peaceful turn was, however, given to the situation by the arrangements made at Nuremberg July 25, 1532 (see Nuremberg, Religious Peace of), though this did not prevent Philip from preparing for a future struggle. He was untiring in trying to draw new allies into the league against Charles V- and Ferdinand, who had been invested with the duchy of Wiirttemberg; the battle of Lauffen (May 13, 1534) cost Ferdinand his newly acquired possession; and Philip was now recognized as the hero of the day, and his victory as the victory of the Schmalkald League. In the years following this coalition became one of the most important factors in European politics, largely through the influence of Philip, who lost no opportunity of furthering the Protestant cause. Its alliance was sought by both France and England; it was extended for a period of ten years in 1535; and new members were added to it. On the other hand, the struggle between the two Protestant factions injured the advancement of their mutual interests, and Butzer, encouraged by Philip, was accordingly occupied in the attempt to bring Protestants together on a common religious platform, the result being the Concord of Wittenberg (see Wittenberg, Concord of). The emperor's fears as to the political purpose of the league were, for the time being, set at rest; but at the same time a council which should include representatives of the pope was rejected; and measures were taken to secure the permanence of the Protestant cause in the future. In 1538-39 the relations between Roman Catholics and Protestants became