As this is not a history of the Reformation, but only a sketch of the life of an individual reformer, we shall at once proceed to an affair strongly, though not very favourably, illustrating his character. The subject of the Eucharist commanded, among the various doctrinal differences, perhaps the greatest attention; and in this matter Luther receded but a short space, and with unusual timidity, from the faith in which he had been educated. He admitted the real corporeal presence in the elements, and differed from the church only as to the manner of that presence. He rejected the actual and perfect change of substance, but supposed the flesh to subsist in, or with the bread, as fire subsists in red-hot iron. Consequently, he renounced the term transubstantiation, and substituted consubstantiation in its place. In the mean time, Zuinglius, the reformer of Zuric, had examined the same question with greater independence, and had reached the bolder conclusion, that the bread and wine are no more than external signs, intended to revive our recollections and animate our piety. This opinion was adopted by Carlostadt, Œcolampadius, and other fathers of the Reformation, and followed by the Swiss Protestants, and generally by the free cities of the Empire. Those who held it were called Sacramentarians. The opinion of Luther prevailed in Saxony, and in the more northern provinces of Germany. The difference was important. It was felt to be so by the reformers themselves; and the Lutheran party expressed that sentiment with too little moderation. The Papists, or Papalins (Papalini), were alert in perceiving the division, in exciting the dissension, and in inflaming it, if possible, into absolute schism; and in this matter it must be admitted, that Luther himself was too much disposed by his intemperate vehemence to further their design. These discords were becoming dangerous; and in 1529, Philip, Landgrave of Hesse, the most ardent among the protectors of the Reformation, assembled the leading doctors of either party to a public disputation at Marpurg. The particulars of this conference are singularly interesting to the theological reader; but it is here sufficient to mention, without entering into the doctrinal merits of the controversy, that whatever was imperious in assertion and overbearing in authority, and unyielding and unsparing in polemical altercation, proceeded from the mouth and party of Luther; that every approach to humility, and self-distrust, and mutual toleration, and common friendship, came from the side of Zuinglius and the Sacramentarians. And we are bound to add, that the same uncompromising spirit, which precluded Luther from all co-operation or fellowship with those whom _he thought_ in error (it was the predominant spirit of the church which he had deserted) continued on future occasions to interrupt and even endanger the work of his own hands. But that very spirit was the vice of a character, which endured no