§.XIV (3): With Brentius — revive ubiquity as prow/stern; yet Brentius teaches faith-eating like Calviniani
(3.) Those who, with Johann Brenz, stir from the ashes the unhappy dogma of Christ's bodily ubiquity — first invented by Jacques Lefèvre d'Étaples (Calixtus, booklet num. 38), asserted by Luther as second after Stapulensis (num. 40), then dropped by Luther with the warning that presence in the Holy Supper rests not on the ubiquity debate but on the truth of the institution (num. 44), and so put to sleep under long silence — or who inflame the ubiquity quarrel revived by Brenz and Jakob Andreae (Calixtus num. 45) and set in it the prow and stern of Christian truth, above all of their oral eating.
Yet they will not teach with the same Brenz in the Swabian Syngramma and the Exegesis on John: the Lord's body is eaten by faith and is present to faith. At John's words ("My flesh is truly food, and my blood truly drink") Brenz asks, "Whose?" and answers, "Faith's: for faith eats Christ's flesh and drinks his blood while it believes," etc. (Calixtus num. 53 mid).
Calixtus then adds (num. 56 open): these lines are such that Calvinists would scarcely explain their view in other words. Brenz is careful not to say Christ's body is chewed with the mouth; he refuses that claim; he teaches at least that it is offered to faith, received by faith, and therefore present to faith.
Calvinists press the same point, with perhaps this one difference: they hold that faith looks to and embraces the Lord's body present in heaven; Brenz teaches it is present and shown to faith here on earth.
Latin
(3.) Qui cum JOHANNE BRENTIO infaustum Ubiquitatis Corporis Christi, à Jacobo Fabro Stapulensi primò omnium excogitatum Dogma, teste Calixto, libellô citatô num. 38. & a Luthero, altero à Stapulensi, assertum, num. 40. postea tamen ab eodem missum factum, monente, praesentiam Corporis Christi in S. Coena non in disputatione de Ubiquitate, sed in veritate institutionis collocandam esse num. 44. eóque sopitum & diuturno silentio sepultum, è cineribus quasi suscitant, vel à Brentio & Jacobo Andreae resuscitatam de Ubiquitate, ut loquitur Calixtus num. 45. contentionem inflammant, inque ea proram & puppim Christianae Veritatis, ac sigillatim manducationis suae Oralis, reponunt; Nec tamen cum eodem, in Syngrammate Svevorum & in Exegesi in Johannem docent: Corpus Domini Fide comedi & Fidei praesens esse; Nam quaerit Brentius ad verba haec Johannis: (Caro mea verè est Cibus, & Sangvis meus verè est potus): Cujus? Respondet: Fidei: Nam fides edit Carnem Christi & bibit Sanguinem ejus, dum credit &c. Calixtus num. 53. in medio, subnectens proinde num. 56. ab initio: Haec profectò talia sunt, ut vix aliter verbis Sententiam suam explicatam eant Calviniani; Ore Corpus Christi manducari cavet Brentius dicere, adferre refugit, saltem fidei offerri & à fide docet accipi, & proptereà fidei praesens esse. Quod ipsum etiam contendunt Calviniani, hôc unô fortè discrimine, quòd fidem in Coelum Corpus Domini praesens intueri & complecti statuunt; Brentius autem fidei hîc in terris praesens esse & exhiberi docet.