ied the real presence of Christ in the Sacrament, regarding it as a
symbol,--though one of special divine influence. But on this point the
Catholics have ever been uncompromising from the times of Berengar. Nor
was Luther fully emancipated from the Catholic doctrine, modifying
without essentially changing it. Calvin maintained that "This is my
body" meant that it signified "my body." In regard to original sin and
free-will, as represented by Augustine, there was no dispute; but much
difficulty attended the interpretation of the doctrine of Justification.
The greatest difficulty was in reference to the doctrine of
Transubstantiation, which was rejected by the reformers because it had
not the sanction of the Scriptures; and when it was found that this
caused insuperable difficulties about the Lord's Supper, it was thought
useless to proceed to other matters, like confession, masses for the
dead, and the withholding the cup from the laity. There was not so great
a difference between the Catholic and Protestant theologians concerning
the main body of dogmatic divinity as is generally supposed. The
fundamental questions pertaining to God, the Trinity, the mission and
divinity of Christ, original sin, free-will, grace, predestination, had
been formulated by Thomas Aquinas with as much severity as by Calvin.
The great subjects at issue, in a strictly theological view, were
Justification and the Eucharist. Respecting free-will and
predestination, the Catholic theologians have never been agreed among
themselves,--some siding with Augustine, like Aquinas, Bernard, and
Anselm; and some with Pelagius, like Abelard and Lainez the Jesuit at
the Council of Trent (a council assembled by the Pope, with the
concurrence of Charles V. of Germany and Francis I. of France), the
decrees of which, against the authority of Augustine in this matter,
seem to be now the established faith of the Roman Catholic Church.

After the Diet of Ratisbon, Calvin returned to Geneva, at the eager
desire of the people. The great Council summoned him to return; every
voice was raised for him. "Calvin, that learned and righteous man," they
said, "it is he whom we would have as the minister of the Lord." Yet he
did not willingly return; he preferred his quiet life at Strasburg, but
obeyed the voice of conscience. On the 13th of September, 1541, he
returned to his penitent congregation, and was received by the whole
city with every demonstration of respect; and a c