Only blindness born of false religious interests (indifferentism, unionism, etc.) can speak of Melanchthon's theological independence at Augsburg or of any doctrinal disagreement between the Augsburg Confession and the teaching of Luther. That, at the Diet, he was led, and wished to be led, by Luther is admitted by Melanchthon himself. In the letter of June 27, referred to above, he said: "The matters, as you [Luther] know, have been considered before, though in the combat it always turns out otherwise than expected." (St. L. 16, 899; _C. R._ 2, 146.) On the 31st of August he wrote to his friend Camerarius: "Hitherto we have yielded nothing to our opponents, except what Luther judged should be done, since the matter was considered well and carefully before the Diet; _re bene ac diligenter deliberata ante conventum_." (2, 334.) Very pertinently E. T. Nitzsch said of Melanchthon (1855): "With the son of the miner, who was destined to bring good ore out of the deep shaft, there was associated the son of an armorer, who was well qualified to follow his leader and to forge shields, helmets, armor, and swords for this great work." This applies also to the Augsburg Confession, in which Melanchthon merely shaped the material long before produced by Luther from the divine shafts of God's Word. Replying to Koeller, Rueckert, and Heppe, who contend that the authorship of the Augsburg Confession must in every way be ascribed to Melanchthon, Philip Schaff writes as follows: "This is true as far as the spirit [which Luther called 'pussyfooting,' _Leisetreten_] and the literary composition are concerned; but as to the doctrines Luther had a right to say, 'The Catechism, the Exposition of the Ten Commandments, and the Augsburg Confession are _mine._'" (_Creeds_ 1, 229.) 23. Drafting the Confession.