visible heavens
and occupied the heavenly dwelling, where He in glory and splendor
retains the essence, property, form, and shape of His true body, and
from there He, at the last day, will come again unto Judgment in great
splendor, visibly."

In a similar vague, ambiguous, and misleading manner Christ's sitting at
the right hand of God is spoken of. Omitting the oral eating and
drinking and the eating and drinking of the wicked, the _Consensus_
states concerning the Lord's Supper that "in this Sacrament Christ gives
us with the bread and wine His true body sacrificed for us on the cross,
and His true blood shed for us, and thereby testifies that He receives
us, makes us members of His body, washes us with His blood, presents
forgiveness of sins, and wishes truly to dwell and to be efficacious in
us." (Tschackert, 546.) The opponents of the Wittenbergers are branded
as unruly men, who, seeking neither truth nor peace, excite offensive
disputations concerning the real presence in the Lord's Supper as well
as with regard to other articles. Their doctrine of the real
communication ("_realis seu physica communicatio_") is characterized as
a corruption of the article of the two natures in Christ and as a
revamping of the heresies of the Marcionites, Valentinians, Manicheans,
Samosatenes, Sabellians, Arians, Nestorians, Eutychians, and
Monothelites. (Gieseler 3, 2, 264f.)

213. Apparently Victorious.

All the Crypto-Calvinistic publications of the Wittenberg and Leipzig
Philippists were duly unmasked by the Lutherans outside of Electoral
Saxony, especially in Northern Germany. Their various opinions were
published at Jena, 1572, under the title: "_Unanimous Confession
(Einhelliges Bekenntnis) of Many Highly Learned Theologians and
Prominent Churches_ 1. concerning the New Catechism of the New
Wittenbergers, and 2. concerning their _New Foundation (Grundfeste)_,
also 3. concerning their _New Confession (Consensus Dresdensis)_,
thereupon adopted." However, all this and the repeated warnings that
came from every quarter outside of his own territories, from Lutheran
princes as well as theologians, do not seem to have made the least
impression on Elector August. Yet he evidently was, and always intended
to be a sincere, devoted, true-hearted, and singleminded Lutheran. When,
for example, in 1572 Beza, at the instance of the Wittenberg
Philippists, dedicated his book against Selneccer to Elector August, the
latter advised him n