Caroli was not by any means satisfied. The words in his view essential were missing. Calvin thought it advisable, in works of a practical and popular character, to avoid the use of expressions which are not found in holy Scripture. Therefore he had avoided the use, in the passage cited, of the terms _Trinity_, _substance_, or _persons_. Luther had done the same. ‘This term, _Trinity_,’ said he, ‘is nowhere to be found in holy Scripture; it was invented by men. Moreover the word is frigid, and it is far better to say _God_ than _Trinity_.’[504] Calvin, who was full of spirit and life, was afraid that by the use of these theological terms Christianity should be placed solely in the understanding of the man and of the child, and not in his conscience, his heart, his will, and his works. He had employed them the year before in the first edition of his _Institution_, which was intended for professed theologians:[505] but he had excluded them both from his _Confession_, prepared chiefly for the laity, and from his _Catechism_, composed for children. All this did not pacify Caroli, who, if he was orthodox, was only orthodox in the head. He alleged that if Calvin was innocent of Arianism, he was guilty of Sabellianism. ‘You will be under suspicion on that matter,’ said he, ‘until you have subscribed the Athanasian creed.’ ‘My practice,’ replied Calvin, ‘is not to approve of anything as in conformity with the Word of God until after due consideration.’ Caroli, thinking that the Athanasian creed was compromised by this reserve, flew into a passion and cried out, ‘that this avowal was unworthy of a Christian.’[506] [Sidenote: CONVOCATION OF A SYNOD.] Up to this moment Calvin had restrained himself; but he felt deeply the injustice of the doctor’s accusations. When he had received an unmerited blow, he not seldom replied by striking another himself. The blow was just, but sometimes rather sharp. ‘You will not find any one,’ he said to Caroli, ‘more earnest than I am in maintaining the divinity of Jesus Christ. I think that I have given a sufficiently clear account of my faith. My works are in everybody’s hands, and all the orthodox churches approve my doctrine. But as for you, what evidence have you ever given of your faith, except possibly in public-houses and the haunts of vice? For it is in such places that you have hitherto practised.’