This language was clear enough: the adversaries imagined they had refuted the Protestants by commanding the latter to consider themselves beaten. Violence--arms--war--were all contained in these cruel words of Charles's minister.[689] The princes represented that, as the Refutation adopted some of their articles and rejected others, it required a careful examination, and they consequently begged a copy should be given them. [689] Orationis summa atrox. (Corp. Ref. p. 253.) The Romish party had a long conference on this demand: night was at hand; the Count-palatine replied that, considering the late hour and the importance of this affair, the Emperor would make known his pleasure somewhat later. The diet separated, and Charles the Fifth, exasperated at the audacity of the Evangelical princes, says Cochlœus, returned in ill-humour to his apartments.[690] [690] Cæsar non æquo animo ferebat eorum contumaciam. (Cochl. p. 195.) The Protestants, on the contrary, withdrew full of peace; the reading of the Refutation having given them as much confidence as that of the Confession itself.[691] They saw in their adversaries a strong attachment to the hierarchy, but a great ignorance of the Gospel--a characteristic feature of the Romish party; and this thought encouraged them. "Certainly," said they, "the Church cannot be where there is no knowledge of Christ."[692] [691] Facti sunt erectiore animo. (Corp. Ref. ii. p. 259.) [692] Ecclesiam ibi non esse, ubi ignoratur Christus. [Sidenote: POLICY OF CHARLES.] Melancthon alone was still alarmed; he walked by sight and not by faith, and, remembering the legate's smiles, he had another interview with him, as early as the 4th August, still demanding the cup for the laity, and lawful wives for the priests. "Then," said he, "our pastors will place themselves again under the government of bishops, and we shall be able to prevent those innumerable sects with which posterity is threatened."[693] Melancthon's glance into the future is remarkable: it does not, however, mean that he, like many others, preferred a dead unity to a living diversity. [693] Quod nisi fiet, quid in tot sectis ad posteros futurum sit. (Corp. Ref. ii. p. 148.) Campeggio, now certain of triumphing by the sword, disdainfully handed this paper to Cochlœus, who hastened to refute it. It is hard to say whether Melancthon or Campeggio was the most infatuated. God did not permit an arrangement that would have enslaved his Church.