Calvin was a scholar as well as theologian, and quiet labors in his library were probably more congenial to his tastes than active parochial duties. His highest life was amid his books, in serene repose and lofty contemplation. At this time he had an extensive correspondence, his advice being much sought for its wisdom and moderation. His judgment was almost unerring, since he was never led away by extravagances or enthusiasm: a cold, calm man even among his friends and admirers. He had no passions; he was all intellect. It would seem that in his exile he gave lectures on divinity, being invited by the Council of Strasburg; and also interested himself in reference to the Sacrament of the Lord's Supper, which he would withhold from the unworthy. He lived quietly in his retreat, and was much respected by the people of the city where he dwelt. In 1539 a convention was held at Frankfort, at which Calvin was present as the envoy of the city of Strasburg. Here, for the first time, he met Melancthon; but there was no close intimacy between them until these two great men met in the following year at a Diet which was summoned at Worms by the Emperor Charles V., in order to produce concord between the Catholics and Protestants, and which was afterwards removed to Ratisbon. Melancthon represented one party, and Doctor Eck the other. Melancthon and Bucer were inclined to peace; and Cardinal Contarini freely offered his hand, agreeing with the reformers to adopt the idea of Justification as his starting point, allowing that it proceeds from faith, without any merit of our own; but, like Luther and Calvin, he opposed any attempt at union which might compromise the truth, and had no faith in the movement. Neither party, as it was to be expected, was satisfied. The main subject of the dispute was in reference to the Eucharist. Calvin denied 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