Dilucida explicatio sanae doctrinae de vera participatione carnis & sanguinis Christi in sacra coena, ad discutiendas Heshusii nebulas

and clear, and consonant with piety, and finally necessary: that God was never seen as He is, but for the grasp of the faithful, He gave manifest signs of His presence. And so the presence of the divine essence is not at all excluded when the name of God is metonymically adapted to the symbol, by which God truly, and not only figuratively, but substantially represents Himself. The Holy Spirit is called a dove: is it properly so, as Christ elsewhere pronounces that God is Spirit? Certainly a manifest distinction presents itself: because although the Spirit was then truly and essentially present, He nevertheless exhibited the presence of His power and essence through a visible symbol. And how wickedly Heshusius accuses us of inventing a symbolic body, it is clear from this, that no one would shamefully conclude that the symbolic Spirit was seen in the baptism of Christ, because He appeared truly under a symbol, or an external form of a dove. We confess, therefore, that we eat the same body in the Supper that was crucified: although it is a metonymical expression regarding the bread, so that it can truly be said to be symbolically the true body of Christ, by whose immolation we are reconciled to God. And although there is some diversity in these words—whether it is a sign of the body, or a figure, or a metonymical, or a synecdochical appellation—nonetheless, concerning the sum of the matter, we agree perfectly: so that Westphal and Heshusius act like rotting triflers, searching for a knot in a bulrush. And this jumper says a little later that no matter what the variety of words may be, we all feel exactly the same thing, and that I alone deceive the simple with wrappings. But where are these wrappings, by the rejection of which he wants my fallacy to be detected? Unless perhaps from his own eloquence he produces a new kind of perspicuity for us, by which it might better appear...

Mat. 3.13.

Ioan. 4. 24.