Luther regarded the public reading of the Confession as an unparalleled triumph of his cause. Further results, such as a union with the Romanists, he did not expect. On July 9, 1530, he wrote to Jonas: _"Quid sperem de Caesare, quantumvis optimo, sed obsesso?_ What can I hope of the Emperor, even the best, when he is obsessed" [by the papal theologians]? The most Luther hoped for was mutual political toleration. In the letter quoted he continues: "But they [the Papists] must expect a sad, and we a happy issue. Not indeed, that there ever will be unity of doctrine; for who can hope that Belial will be united with Christ? Excepting that perhaps marriage [of priests] and the two kinds [of the Sacrament] be permitted (here too however, this adverb 'perhaps' is required, and perhaps too much 'perhaps'). But this I wish and earnestly hope for, that, the difference in doctrine being set aside, a political union may be made. If by the blessing of Christ this takes place, enough and more than enough has been done and accomplished at this Diet. ... Now, if we obtain also the third thing, that we adjourn with worldly peace secured, then we shall have clearly defeated Satan in this year." (Enders, 8, 95; St. L. 16 927. 1666.) July 21, 1530, Luther wrote in a similar vein to Jonas: "The fact that these frogs [the papal theologians who wrote the Confutation] with their croakings [_coaxitatibus_ = pasquinades against Luther, instead of answers to the Augustana] have free access [to the Emperor] chagrins me very much in this great work in the most important matters. ... But this happens to prove that I am a true prophet; for I have always said that we work and hope in vain for a union in doctrine; it would be enough if we could obtain worldly peace." (16, 927. 2324.) August 25, when the prolonged discussions of reconciliation were nearing their end, he wrote to Melanchthon: "In sum, it does not please me at all that unity of doctrine is to be discussed, since this is utterly impossible, unless the Pope would abolish his entire popery. It would have sufficed if we had presented to them the reasons for our faith and desired peace. But how can we hope that we shall win them over to accept the truth? We have come to hear whether they approve our doctrine or not, permitting them to remain what they are, only inquiring whether they acknowledge our doctrine to be correct or condemn it. If they condemn it, what does it avail to discuss the question of unity any longer with avowed enemies? If they acknowledge it to be right, what necessity is there of retaining the old abuses?" (16, 1404.)