Part I Protheoria: Two classes of controversy — Melanchthonian AC vs Bergen Formula party

Of the Controversies with the Theologians of the Augsburg Confession, two various Classes are to be set up. For some are with the genuine Disciples of Luther, and with those who profess the Augsburg Confession even as Melanchthon recognized it after the Wittenberg Concord, and as it was often explained, especially as to Article X. And now almost the only contested head remaining is the Lord's Supper — Melanchthon expressing the presence of Christ's Body in these words in the later Confession, which others call the Variata by Philip's private authority: That with the bread and wine the Body and Blood of Christ are truly exhibited to those who eat in the Lord's Supper. The prior edition, of the year 1530, had: That the Body and Blood of Christ are truly present, and are distributed to those who eat in the Lord's Supper, with the disapproval of those who think otherwise added. That one thing was, while Luther lived, an apple of discord (μῆλον ἔριδος) — first with Carolostadius, from what was said before, and then also with the Swiss, Zwingli, Oecolampadius, and those who joined them in the order of the Reformers.

Others intervene with the disciples of Johann Brenz, Jakob Andreae, Matthias Flacius Illyricus, Aegidius Hunnius, and others, and as many as subscribed the Torgau Articles, first written in the year 1576 — Jakob Andreae, the Tübingen Theologian, being their chief architect — soon to be referred (with few changes) into the Book of Concord, or Bergen Formula, of 1577, published in 1580 after the subscriptions had arisen. And in this the dogma of Ubiquity, or the Majesty of Christ's Human Nature, is already set in the citadel; and only the prior Augsburg Confession of the year 1530 is admitted, which they call the Unaltered! But other definitive sentences also are expressed in that Book concerning Controversies then agitated among the Lutherans themselves — for example Flaccians, Wittenbergers, Osiandrists, and so on — and likewise with those they call Calvinists. Among which is that concerning Predestination, yet explained there so that the sole cause of salvation, and therefore also of election, is placed in God, not in us.