_Exegesis_ had been
published in Leipzig by the printer Voegelin, who at first also claimed
its authorship. But when the impossibility of this was shown, Voegelin,
in a public hearing, stated that Joachim Curaeus of Silesia, a physician
who had left Saxony and died 1573, was the author of the book. Valentin
Loescher, however, relates (_Historia Motuum_ 3, 195) that probably
Pezel and the son-in-law of Melanchthon, Peucer, had a hand in it; that
the Crypto-Calvinist Esram Ruedinger [born 1523, son-in-law of
Camerarius, professor of physics in Wittenberg, died 1591] was its real
author; that it was printed at Leipzig in order to keep the real
originators of it hidden, and that, for the same purpose, the Silesian
Candidate of Medicine Curaeus had taken the responsibility of its
authorship upon himself. (Tschackert, 547.)

Self-evidently, the Wittenberg theologians disclaimed any knowledge of,
or any connection with, the origin of the _Exegesis_. However, they were
everywhere believed to share its radical teachings, and known to have
spread it among the students of the university, and suspected also of
having before this resorted to tactics similar to those employed in the
_Exegesis_. As early as 1561, for example, rhymes had secretly been
circulated in Wittenberg, the burden of which was that faith alone
effects the presence of Christ in the Lord's Supper, and that the mouth
receives nothing but natural bread. One of these ran as follows: "Allein
der Glaub' an Jesum Christ Schafft, dass er gegenwaertig ist, Und speist
uns mit sei'm Fleisch und Blut Und sich mit uns einigen tut. Der Mund
empfaeht natuerlich Brot, Die Seel' aber speist selber Gott." (Walther,
46.) Of course, the purpose of such dodgers was to prepare the way for
Calvinism. And on the very face of it, the _Exegesis Perspicua_ was
intended to serve similar secret propaganda.

The chief difference between the preceding publications of the
Philippists and the _Exegesis_ was that here they came out in clear and
unmistakable language. The sacramental union, the oral eating and
drinking (_manducatio oralis_), and the eating and drinking of the
wicked, which before were passed by in silence, are dealt with
extensively and repudiated. The _Exegesis_ teaches: The body of Christ
is inclosed in heaven; in the Holy Supper it is present only according
to its efficacy, there is no union of the body of Christ with the bread
and wine; hence, there neither is nor can be suc