660 THE EEFORMATION IN FRENCH SWITZERLAND.
"That I have written reverently of the legitimate use, dignity, and efficacy of the sacraments, even he himself [Westphal] does not deny. How skilfully or learnedly in his judgment, I care not, since it is enough to be commended for piety by an enemy. The contest remaining with him embraces three articles :
" First, he insists that the bread of the Supper is substantially {substantialiter) the body of Christ. Secondly, in order that Christ may exhibit himself present to believers, he insists that his body is immense {iminensiiin'), and exists everywhere, though without place {ubique esse, extra locum). Thirdly, he insists that no figure is to be admitted in the words of Christ, whatever agreement there may be as to the thing. Of such importance does he deem it to stick doggedly to the -words, that he would sooner see the whole globe convulsed than admit any exposition.
" We maintain that the body and blood of Christ are truly offered {yere offerri) to us in the Supper in order to give life to our souls ; and we explain, without ambiguity, that our souls are invigorated by this spiritual aliment (spirituali alimento), which is offered to us in the Supper, just as our bodies are nourished by daily bread. Therefore we hold, that in the Supper there is a true partaking (vera participatio) of the flesh and blood of Christ. Should any one raise a dispute as to the vrord 'substance,' we assert that Christ, from the substance of his flesh, breathes life into our souls ; nay, infuses his own life into us (propriam in nos vitam diffundere), provided always that no transfusion of substance be imagined." ^
The Swiss had in this controversy the best of the argument and showed a more Christian spirit. The result was disastrous to Lutheranism. The Palatinate, in part also Hesse, Bremen, Anhalt, and, at a later period, the reigning dynasty of Prussia, passed over into the Reformed Church. Hereafter there were two distinct and separate Confessions in Protestant Germany, the Lutheran and the Reformed, which in the Westphalia Treaty were formally recognized on a basis of legal equality. The Lutheran Church might have sustained still greater loss if Melanchthon had openly professed his essential agreement with Calvin. But the magnetic power of Luther's name and personality, and of his great work saved his doctrine of the Eucharist and the ubiquity of Christ's body, which was finally formulated and fixed in the Formula of Concord (1577).
Joachim Westphal (1510-1574), a rigid Lutheran minister and afterwards superintendent at Hamburg, who inherited
1 Opera, IX. 47.
§ 132. THE EUCHARISTIC CONTROVERSIES. 661
the intolerance and violent temper, but none of the genius and generosity of Luther, wrote, without provocation, a tract against the " Ziirich Consensus," and against Calvin and Peter Martyr, in 1552. He aimed indirectly at the Philippists (Melanchthonians), who agreed with the Calvinistic theory of the Eucharist without openly confessing it, and who for this reason were afterwards called Crypto-Calvinists. He had previously attacked Melauchthon, his teacher and benefactor, and compared his conduct in the Interim controversy with Aaron's worship of the golden calf.^ He taught that the very body of Christ was in the bread substantially, that it was ubiquitous, though illocal {extra locum)^ and that it was partaken by Judas no less than by Peter. He made no distinction between Calvin and Zwinofli. He treats as " sacramentarians " and heretics all those who denied the corporal presence, the oral manducation, and the literal eating of Christ's body with the teeth, even by unbelievers. He charges them with holding no less than twenty-eight conflicting opinions on the words of institution, quoting extracts from Carlstadt, Zwingli, Q^^colampadius, Bucer, a Lasco, Bullinger, Peter Martyr, Schwenkfeld, and chiefly from Calvin. But nearly all these opinions are essentially the same, and that of Carlstadt was never adopted by any Church or any Reformed theologian.^ He speaks of their godless perversion of the Scriptures, and even their "satanic blasphemies." He declared that they ought to be refuted by the rod of the magistrates rather than by the pen.^
1 Eistoria vituli aurei Aaronis Exod. 32 ad nostra (empora et controversias accommodata, Magdeburg, 1549.
2 See the remarks of the Strassburg editors in vol. IX. Proleg. p. x. There are really only two Reformed theories on the Eucharist — the Zwinglian and the Calvinistic, and the latter was embodied in all the Reformed Confessions. A Lutheran polemic of the seventeenth century conclusively proved to his own satisfaction that " the cursed Calvinistic heretics hold six hundred and sixty-six theses in common with the Turks ! "
3 Farraqo confusanearum et inter se dissidentium opinionum de Ccena Domini ex Sacramentarioritm libris congesta. Magdeburg, 1552 (a small pamphlet, with a preface).