Chap.  XVII. p. 249.

  “Signa sunt subinde facta, minora; res autem et facta subinde
  creverunt.”

A valuable remark.  As the substance waxed, that is, became more evident, the ceremonial sign waned, till at length in the Eucharist the ‘signum’ united itself with the ‘significatum’, and became consubstantial.  The ceremonial sign, namely, the eating the bread and drinking the wine, became a symbol, that is, a solemn instance and exemplification of the class of mysterious acts, which we are, or as Christians should be, performing daily and hourly in every social duty and recreation.  This is indeed to re-create the man in and by Christ.  Sublimely did the Fathers call the Eucharist the extension of the Incarnation:  only I should have preferred the perpetuation and application of the Incarnation.

Ib.

  A bare writing without a seal is of no force.

Metaphors are sorry logic, especially metaphors from human and those too conventional usages to the ordinances of eternal wisdom.

Ib. p. 250.

  Luther said, “No.  A Christian is wholly and altogether sanctified. * *
  We must take sure hold on Baptism by faith, as then we shall be, yea,
  already are, sanctified.  In this sort David nameth himself holy.”

A deep thought.  Strong meat for men.  It must not be offered for milk.

Chap.  XXI. p. 276.

Then I will declare him openly to the Church, and in this manner I will say:  “Loving friends, I declare unto you, how that N. N. hath been admonished:  first, by myself in private, afterwards also by two chaplains, thirdly, by two aldermen and churchwardens, and those of the assembly:  yet notwithstanding he will not desist from his sinful kind of life.  Wherefore I earnestly desire you to assist and aid me, to kneel down with me, and let us pray against him, and deliver him over to the Devil.”

Luther did not mean that this should be done all at once; but that a day should be appointed for the congregation to meet for joint consultation, and according to the resolutions passed to choose and commission such and such persons to wait on the offender, and to exhort, persuade and threaten him in the name of the congregation:  then, if after due time allowed, this proved fruitless, to kneel down with the minister, &c.  Surely, were it only feasible, nothing could be more desirable.  But alas! it is not compatible with a Church national, the congregations of which are therefore not gathered nor elected, or with a Church established by law; for law and discipline are mutually destructive of each other, being the same as involuntary and voluntary penance.

Chap. xxii. p. 290.

Wicliffe and Huss opposed and assaulted the manner of life and conversation in Popedom.  But I chiefly do oppose and resist their doctrine; I affirm roundly and plainly that they teach not aright.  Thereto am I called.  I take the goose by the neck, and set the knife to the throat.  When I can maintain that the Pope’s doctrine is false, (which I have proved and maintained), then I will easily prove and maintain that their manner of life is evil.

This is a remark of deep insight:  ‘verum vere Lutheranum’.