Melanchthon was a prey to unspeakable inward terrors, and had admitted to Luther that he was “worn out with wretched cares.”[1105] Luther felt called upon to encourage him by instancing his own case. He was even more subject to such fits of anxiety than Melanchthon, but, however weak inwardly, he never winced before outward troubles or ever manifested his friend’s timidity. Melanchthon ought to display the same strength in public dealings as he did in his inward trials.[1106] The Landgrave Philip, a zealous supporter of Luther and Zwingli, was not a little incensed at Melanchthon’s attempts at conciliation, the more so as the latter persisted in refusing to have anything to do with Zwinglianism. In one of his dispatches to his emissaries at Augsburg, Philip says: “For mercy’s sake stop the little game of Philip, that shy and worldly-wise reasoner—to call him nothing else.”[1107] The Nuremberg delegates also remonstrated with him. Baumgärtner of Nuremberg, who was present at the Diet of Augsburg, relates that Philip flew into a temper over the negotiations and startled everybody by his cursing and swearing; he was determined to have the whole say himself and would not listen to the Hessian envoys and those of the cities. He “did nothing” but run about and indulge in unchristian manœuvres; he put forward “unchristian proposals” which it was “quite impossible” to accept; “then he would say, ‘Oh, would that we were away!’” The result would be, that, owing to this duplicity, the “tyrants would only be all the more severe”; “no one at the Reichstag had hitherto done the cause of the Evangel so much harm as Philip”; it was high time for Luther “to interfere with Philip and warn pious Princes against him.”[1108] Amongst the Protestant so-called “Concessions” which came under discussion in connection with the “_Confutatio_” was that of episcopal jurisdiction, a point on which Melanchthon and Brenz laid great stress. It was, however, of such a nature as not to offend in the least the protesting Princes and towns. In the event of their sanctioning the innovations, the bishops were simply “to retain their secular authority”: Melanchthon and Brenz, here again, wished to maintain the semblance of continuity with the older Church, and, by means of the episcopate, hoped to strengthen their own position. Such temporising, and the delay it involved, at least served the purpose of gaining time, a matter of the utmost importance to the Protestant representatives.[1109]