It professes not to separate from the teaching of the Catholic Church, and even from that of the Romish Church--by which is no doubt signified the ancient Roman Church--and rejects the popish particularism which, for about eight centuries, imprisoned men's consciences. The Confession, however, seems overlaid with superstitious fears when there is any question of deviating from the views entertained by some of the Fathers of the Church, of breaking the toils of the hierarchy, and of acting, as regards Rome, without blameable forbearance. This, at least, is what its author, Melancthon, professes. "We do not put forward any dogma," said he, "which is not founded on the Gospel or on the teaching of the Catholic Church; we are prepared to concede everything that is necessary for the episcopal dignity;[583] and, provided that the bishops do not condemn the Gospel, we preserve all the rites that appear indifferent to us. In a word, there is no burden that we reject, if we can bear it without guilt."[584] [583] Concessuros omnia quæ ad dignitatem Episcoporum stabiliendam pertinent.--(Corp. Ref. ii. p. 431.) [584] Nullum detractavimus onus, quod sine scelere suspici posset.--(Ibid.) Many will think, no doubt, that a little more independence would have been proper in this matter, and that it would have been better to have passed over the ages that have followed the times of the apostles, and have frankly put in practice the grand principle which the Reformation had proclaimed: "There is for articles of faith no other foundation than the Word of God."[585] [585] _Solum verbum Dei condit articulos fidei._ [Sidenote: DEFECTS OF THE CONFESSION.] Melancthon's moderation has been admired; and, in truth, while pointing out the abuses of Rome, he was silent on what is most revolting in them, on their disgraceful origin, their scandalous consequences, and is content to show that they are in contradiction to the Scripture. But he does more; he is silent on the divine right of the Pope, on the number of the sacraments, and on other points besides. His great business is to justify the renovated, and not to attack the deformed, Church. "Peace! peace!" was his cry. But if, instead of all this circumspection, the Reformation had advanced with courage, had wholly unveiled the Word of God, and had made an energetic appeal to the sympathies of reform then spread in men's hearts, would it not have taken a stronger and more honourable position, and would it not have secured more extensive conquests? The interest that Charles the Fifth showed in listening to the Confession seems doubtful. According to some, he endeavoured to understand that foreign language;[586] according to others, he fell asleep.[587] It is easy to reconcile these contradictory testimonies. [586] Satis attentus erat Cæsar. (Jonas in Corp. Ref. ii. p. 184.) [587] Cum nostra confessio legeretur, obdormivit. (Brentius in Corp. Ref. ii. p. 245.)