lvinists. One of them bears the title: "_Apologetical Writings
(Apologetica Scripta) of J.W._, in which he both defends the sound
doctrine concerning the Eucharist and refutes the vile slanders of the
Sacramentarians," etc. Another is entitled: _Apology of the Confession
Concerning the Lord's Supper against the Corruptions and Calumnies of
John Calvin_. In 1559 Theodore Beza donned the armor of Calvin and
entered the controversy with his "_Treatise (Tractatio) Concerning the
Lord's Supper_, in which the calumnies of J. Westphal are refuted."
Lasco's _Reply to the Virulent Letter of That Furious Man J. Westphal_,
of 1560, appeared posthumously, he having died shortly before in Poland.

209. Brenz and Chemnitz.

Foremost among the influential theologians who besides Westphal, took a
decided stand against the Calvinists and their secret abettors in
Lutheran territories were John Brenz in Wuerttemberg and Martin Chemnitz
in Brunswick. John Brenz [born 1499, persecuted during the Interim,
since 1553 Provost at Stuttgart, died 1570], the most influential
theologian in Wuerttemberg, was unanimously supported in his
anti-Calvinistic attitude by the whole ministerium of the Duchy. He is
the author of the _Confession and Report (Bekenntnis und Bericht) of the
Theologians in Wuerttemberg Concerning the True Presence of the Body and
Blood of Christ in the Holy Supper_, adopted at the behest of Duke
Christopher by the synod assembled in Stuttgart, 1559. The occasion for
drafting and adopting this _Confession_ had been furnished by
Bartholomew Hagen, a Calvinist. At the synod in Stuttgart he was
required to dispute on the doctrine of the Lord's Supper with Jacob
Andreae, with the result that Hagen admitted that he was now convinced
of his error, and promised to return to the Lutheran teaching.

The _Confession_ thereupon adopted teaches in plain and unmistakable
terms that the body and blood of Christ are orally received by all who
partake of the Sacrament, and that Christ, by reason of the personal
union, is omnipresent also according to His human nature, and hence well
able to fulfil the promise He gave at the institution of the Holy
Supper. It teaches the real presence (_praesentia realis_), the
sacramental union (_unio sacramentalis_), the oral eating and drinking
(_manducatio oralis_), also of the wicked (_manducatio impiorum_). It
holds "that in the Lord's Supper the true body and the true blood of our
Lord Jesus Christ are,