ord's
Supper. Caspar Cruciger, for example, as appears from his letter to Veit
Dietrich, dated April 18, 1538, taught the bodily presence of Christ in
the use of the Lord's Supper, but not "the division or separation of the
body and blood." (_C. R._ 3, 610.) Shortly before his death, as related
in a previous chapter, Luther had charged these men with culpable
silence with regard to the truth, declaring: "If you believe as you
speak in my presence then speak the same way in church, in public
lectures, in sermons, and in private discussions, and strengthen your
brethren, and lead the erring back to the right way, and contradict the
wilful spirits; otherwise your confession is a mere sham and will be of
no value whatever." (Walther, 40.) Refusal to confess the truth will
ultimately always result in rejection of the truth. Silence here is the
first step to open denial.

207. Westphal First to Sound Tocsin.

Foremost among the men who saw through Calvin's plan of propagating the
Reformed doctrine of the Lord's Supper under phrases coming as close as
possible to the Lutheran terminology, and who boldly, determinedly and
ably opposed the Calvinistic propaganda was Joachim Westphal of Hamburg
[born 1510; 1527 in Wittenberg; since 1541 pastor in Hamburg; died
January 16, 1574]. Fully realizing the danger which threatened the
entire Lutheran Church, he regarded it as his sacred duty to raise his
voice and warn the Lutherans against the Calvinistic menace. He did so
in a publication entitled: "_Farrago Confusanearum et inter se
Dissidentium Opinionum de Coena Domini_--Medley of Confused and Mutually
Dissenting Opinions on the Lord's Supper, compiled from the books of the
Sacramentarians," 1552. In it he proved that in reality Calvin and his
adherents, despite their seemingly orthodox phrases, denied the real
presence of the body and blood of Christ in the Lord's Supper just as
emphatically and decidedly as Zwingli had done. At the same time he
refuted in strong terms the Reformed doctrine in the manner indicated by
the title, and maintained the Lutheran doctrine of the real presence,
the oral eating and drinking (_manducatio oralis_), also of unbelievers.
Finally he appealed to the Lutheran theologians and magistrates
everywhere to guard their churches against the Calvinistic peril. "The
_Farrago_," says Kruske, "signified the beginning of the end of Calvin's
domination in Germany." Schaff: "The controversy of Westphal against
C