Common Places, Letters · Letter 21 – Letter 23
VntoUnto Theodore Beza.
I Am aſſured (right woorthie Syr) & welbeloued brother in Chriſt, that you looked I ſhould long agoe hauehave aunſwered your two learned and courteous letters. This in verie déede I had doone, but that I lackt truſtie and ſure carriers. And I am of that minde that I thinke not that letters ſhould be committed vntounto euerie man. Now at length I doe write an aunſwere, and I pray you beare with this my ſlackneſſe, ſéeing it hath not happened, either becauſe I made ſmall account of your letters, or for that I eſtéeme you but after a common manner, or louelove you but coldlie, but rather to ye intent that thoſe things which I write, might be ſtraightway caried whither I appointed. The doctrine of predeſtination neceſſarie to be taught in the ChurchI vnderſtand it to be a verie profitable and neceſſarie thing that the doctrine of predeſtination ſhould be retained pure in the Church, and be truelie and plainelie taught: which becauſe we ſée it not to be doone as both of vsus doe wiſh, it gréeueth me verie ſore. Zanchus and I according to the ſtrength and power giuen vsus of God, hauehave not failed of our part, but aſwell by teaching as diſputing hauehave plainelie and openlie defended the truth. The cauſe I write not, becauſe as I thinke it to be all one generallie, ſo I know you are not ignorant thereof. And whereas you for making of the matter no leſſe profitable than it is withſtood, hauehave determined amongſt mē ſo to declare it as you may alſo in certaine painted tables ſet it before mens eyes, explane it, and make it euident. I both commend and verie well allow therof. As for my counſell, which you of your gentle nature and of a certaine modeſtie of minde, doe require, I doe not thinke that you hauehave anie néede thereof, which neuertheleſſe if you ſhould néede I might not giuegive the ſame according to thoſe deſcriptions which you ſent vntounto me by Sampſon, an Engliſhman: For although I finde in them a compendious diuiſion, and that there is diligentlie obſerued a fit way of teaching, yet can I not perfectlie comprehend what is the whole doctrine while there is not added ſome expoſition, nor the places out of the holie ſcrptures be ſet downe. Yet neuertheleſſe as I can coniecture of ye Lyon by his clawes, I doubt not but that it is circumſpectlie deuiſed, & diligentlie compriſed of you. Wherefore I not onelie counſell you but I alſo warne and deſire you, that you will finiſh that which you hauehave begunne, and that you will bring foorth and publiſh that which you are traueling in. Now it remaineth that I ſhould aunſwere vntounto thoſe thinges which you demaund as touching our communion with Chriſt. And omitting that which Iohn a Laſco a famous man both in learning and godlineſſe hath iudged of this matter, I will onelie in fewe wordes open what is my faith as touching this myſterie. For I indeuour to be ſhort, eſpeciallie ſith ſuch is your learning and ſharpneſſe of wit, as you can by fewe wordes vnderſtand what my meaning is. Of our communiō or coniunction with Chriſt. Hebr. 2. 14.Somewhat is the coniunction of one and the ſame nature which we hauehave common with Chriſt from his incarnation. For it is mentioned in the ſecond Chapter to the Hebrues, where it is thus written: Foraſmuch then as the children are partakers of fleſh and bloud, he alſo himſelfe tooke part with them. Yet neuertheleſſe it is not proper vntounto the Chriſtians, for the Turkes and Iewes, A certaine coniunction with Chriſt common to all men in generall.and as manie as be comprehended among the number of men are on this wiſe ioyned with Chriſt. Wherefore it behooueth that there come an other likeneſſe whereby the nature of euerie Chriſtian, as touching ſoule, bodie, and bloud, be ioyned vntounto Chriſt: and that is it when by the helpe and indowment of Chriſtes benefites we are renued vntounto all thinges, and being adorned with diuine properties, are made holie and iuſt, and through the giftes of God, doe claime vntounto our ſelues the gift of immortalitie and of eternall glorie. Now then we conſiſt no more of our weake and féeble fleſh, nor or faultie and corrupt bloud, neither of an vnſauourie and ſicklie ſoule, but we are clothed with the fleſh of Chriſt, we are watered with the bloud of Chriſt, we liue & are mooued by the ſoule of Chriſt: not that we hauehave as touching nature caſt away our fleſh, bloud, and ſoule: but becauſe we by the heauenly giftes, which through beléeuing we hauehave obtained, doe beginne while we liue here to hauehave the ſame nature (which by the benefit of the firſt creation was all one in nature with that which Chriſt in his byrth tooke of the Virgin) adorned and dailie more and more reſtored, and finallie made perfect when we ſhall be come to the bleſſed reſurrection. Ye hauehave therefore (my ſingular good brother) in fewe wordes comprehended the beginning and end of our communion or coniunction with Chriſt: Then doe wee beginne after ſome ſort to be like vntounto him when we be borne men, and finallie when by the faith of Chriſt we are reſtored vntounto his merites, giftes, benefites, and properties: which, as we at our conuerſion beginne to obtaine, ſo ſhall we not hauehave it fullie perfect before we be aduaunced vntounto the eternall life by the bleſſed reſurrection. Howbeit betwéene the beginning and end of this communion, we muſt néedes graunt and beléeue that there is a meane, which is ſecret, and much leſſe perceaued than thoſe two extreme communions rehearſed: yet neuertheleſſe it is perceiued, if with a faithfull attention we conſider the holie ſcriptures. For thoſe vndoubtedlie ſhewe that ſo manie of vsus as beléeue, are the members of Chriſt, and hauehave in common one head, namelie Chriſt ſo ioyned to euerie one of vsus, as from thence, by ioynts and knittinges together (as is ſaid vntounto the Coloſſians and Epheſians) we drawe the ſpirit, Col. 2 19. Ephe. 4. 16.heauenlie life, and all the properties and vertues of God and of Chriſt. Therefore betwéene the firſt coniunction, which I name to be of nature, and the latter which I may iuſtlie ſay is of likeneſſe or ſimilitude, I put this meane the which may be called a coniunction of vnion or of ſecret myſterie: thereby doubtleſſe we are ioyned to Chriſt as to our head, and are fleſh of his fleſh, and bones of his bones, ſéeing in that we beléeue, we are all wholie quickened in him, wée are increaſed, and ioyned together with other members. And of this inward coniunction, aſwell Baptiſme, as the Supper of the Lorde, be moſt aſſured and firme tokens. For ſtraightwayes ſo ſoone as we beléeue in Chriſt, we are made partakers of this communion: and for becauſe that in a profitable receiuing of the ſacraments, faith muſt be had, therefore by it is the ſame coniunction both confirmed and increaſed while we doe vſe the ſacraments. Wherefore through faith we are lifted vp from the degrée of nature ſo as we be ioined vntounto Chriſt as members to their heade. Furthermore, from the immortall and heauenly heade, which we doe nowe in verie déede poſſeſſe through faith, are deriued vntounto vsus ſundrie giftes, heauenly benefites, and diuine properties. Theſe are the things moſt déere brother which I thought to ſhewe as touching the coniunction we hauehave with Chriſt: yet doe I not ſo vnderſtand that meane cōiunction, as though I ſhould thinke that the very ſubſtance of ye fleſh & bloud of Chriſt is mingled indéed with ye ſubſtances of ye fleſh and bloud of euerie one of vsus, or as if the body of Chriſt were really (as I may ſay) diuided among al men: but I beléeue a certaine ſecret & myſtical communion, wherby he is truely become our heade, as the holy ſcriptures doe teſtifie. Whereof it comes, that I will not ſo eaſilie ſubſcribe to Cyrill which affirmed ſuch a communion as thereby euen the ſubſtance of the fleſh & bloud of Chriſt, firſt is ioyned to ye bleſſing (for ſo he calleth the holie breade) and then that it is alſo mingled by ye meate, with the fleſh & bloud of the communicants. You ſée therefore what my iudgement is of this matter. I beléeue yt there be thrée degrees of our communion with Chriſt, and doe perceiue that the ſame meane, ſecrete, & myſticall degree is expreſſed in the holy ſcriptures vnderunder the metaphor of members and the head, of the huſband and of the wife. And euen as the ſubſtāce it ſelfe of the head, is not mingled with ye ſubſtance of, ye foote or hand, although it be knit and ioyned vntounto them by moſt ſtraite knots: Againe, as the ſubſtance of the bodie of the huſbande groweth not vp vntounto one and the ſame bodie with the wife, although by a ſingular bonde it be coupled together with it: ſo are we by a woonderfull and inward ſocietie ioyned with the bodie and blould of Chriſt, although that our ſubſtances of ech part remaine vnmingled.
But now ſir I ſee that I hauehave diſcourſed more at large with you than was conuenient, your learning being conſidered: wherefore if I hauehave vſed ouer many words, pardon me according to your curtiſie. Betweene our two opinions there is but a little or no difference at all. I beſeech Chriſt that he will bring into his Churches concorde where yet there is none: and that where it is, he will vouchſafe to nouriſh and increaſe it. Fare you wel, and louelove me as you doe. I pray you in my name ſalute Viretus. Zanchus my aſſociate deſired me to ſalute you.
To Theodore Beza. 24.
MY déere and welbeloued brother in Chriſt, the letters which I ioyned vntounto theſe of mine did your friende and mine, yea our common friend Gaſper Oleuian write vntounto me: but becauſe there want cariers to come to you, and that hee hath not much leaſure, he prayed me, that reading them ouer, I would ſtraightway ſend them vntounto you, to the intent that your ſelfe might not bee ignorant what hee doth and what daungers he ſtandeth in for publiſhing the Goſpel. Verilie that which the good and Godly man hath deſired of me, I moſt willingly do for two cauſes, firſt to gratifie Oleuian himſelfe, whom I make great account of, for his great learning and ſingular indeuor towards Religion, then becauſe there is offered a iuſt occaſion of writing vntounto you, which I take willingly and of my owne accord, for the good louelove which I beare vntounto you. For otherwiſe I was deſirous to giuegive you thanks for the little booke which N. deliuered to me in your name: wherin you hauehave elegantlie comprehended (as you do other thinges) the lawes of your newe erected ſchoole. Wherefore I doe excéedingly reioyce with you, your Church and common weale, for the vniuerſitie which yée hauehave erected: And I pray and beſéech God, the father of our Lord Ieſus Chriſt, that it may be dailie increaſed with greater giftes: and that it may become fruitfull, as well vntounto religion as vntounto policie according to your deſire. Surely there coulde not bee deſired of you a more profitable thing eſpeciallie in theſe dayes. Praiſed be god, which ſo directeth you in the greateſt perils, that you more largelie thinke vponupon the aduancement of his glorie than manie others doe, which on euerieſide abounde and be full of ſecuritie and idleneſſe. No doubt but God will bee preſent at his worke, and that which you hauehave to verie good purpoſe begun, he will not onelyonly defend, but as I aſſure my ſelfe, and all good men doe hope, he will proſper with plentifull and large increaſes. Neither coulde they better prouide for your newe ſchoole, than to chooſe you to be the guide and gouernour thereof. For you according to your dexteritie and wiſedome wherewith God hath adorned you, will ſo direct and temper all things, as vponupon thoſe foundations which ſhalbe laid of you, others ſhalbe able, in a manner without any paine, to build rightlie and ſyncerely. As for my part, if I can do nothing elſe, I will yéelde vntounto you which run rightly and valiantly, no deade but liuely and moſt euident reioyſings. But to returne to Oleuian: the more he is indangered for Chriſts cauſe and the Goſpell, the more readily and chéerefully ſhould he be holpen by prayers. Neither would that exhortation be vngratefull nor vnfruitfull which ſhoulde comfort and refreſh him in ſo great a contention and gréeuous a conflict. But there is no néede for me with my counſels to giuegive you light, who ſéeth cléerelie and euidentlie. Farewell faithfull ſeruant of God, and moſt louing brother in Chriſt. God bleſſe your labours. I pray you in my name ſalute maſter Caluin and maiſter Viret, and the reſt of the miniſters and fellowe laborers. The daunger wherein yée liue doeth no leſſe touch me and other good men, than if we were there preſent in your place. We will not be behind with our prayers. I pray God of his merciemercy graunt that we may heare that things come to paſſe according to our hope. The 4. of October, 1559.
To a certaine friend of his.
NOw (moſt woorthy ſir, to whom I am for many cauſes beholding) I ſend ouer vntounto you according to my promiſe a fewe dayes paſt, that ſame written confeſſion ſealed vp with little twigges as I receiued the ſame. And when I doe throughly conſider thereof, I doe not thinke that it was exhibited by our ſort in ſuch wiſe as it is written. For there is no mention made of apprehending the bodie and bloud of the Lorde by faith, not with the mouth of the bodie, which ſéemes to bee the whole key of this controuerſie. Certainly I am not offended at the name of ſubſtance, becauſe I know that our faith is not carried to a vaine and fained bodie. But I maruell at this, that in the ſecond Article it is ſaid, that ſignes hauehave alwaies ioyned with them the thing it ſelfe that is ſignified, and that in the thirde is declared the manner of that coniunction, which is ſaide not to bee called onelyonly figuratiue or ſhadowing. Verilie for my part, I knowe none other coniunction of the fleſh and bloud with the ſignes, than that which is of ſignification: which neuertheleſſe I affirme not to bée of ſmall force, but an effectuall coniunction, becauſe the holy Ghoſt vſeth the ſame as a certaine inſtrument, euen as he vſeth the outwarde worde. And no leſſe obſcure is that which is added: Which may truely & certainlie repreſent vnderunder the ſhew of viſible things. If the verbe, To repreſent, doe note a type or figure, it is well: but if it be to appoint a thing to be truely preſent as it doth oftentimes ſignifie, it is not true, and an occaſion is giuen of ſinning. And ſéeing in theſe things it behooueth to deale with verie great perſpicuity, doubtleſſe in my iudgement there néeded a more large expoſition. Againe in the ſame thirde Article it is written, that the controuerſie is onelie about the manner of preſence, which is knowen to God alone, but mée thinkes that it hath alwaies béene confirmed by one ſort, that the ſame manner is the apprehending of a liuelie faith. Wherefore I doe not thinke that ye manner of this preſence is to be accounted obſcure or doubtfull. The manner of the Lutheran preſence cannot be vnderſtoode: For while they affirme a reall and ſubſtantial preſence, they eyther extend the Lordes bodie vntounto an infinite greatneſſe, or elſe they pronounce it to be in a thouſand places at once, which in verie déede goeth beyond all truth and reaſon. And bréefelie I ſée not that in this profeſſion our true coniunction with Chriſt is any where ſignified to be ſuch as may abide a diſtance of places betwéene vsus and the bodie of the Lorde, ſo that héere among vsus is not required his reall or ſubſtantiall preſence to the end wee maie truly be ioyned with him. Theſe things onelie I was minded now to ſhewe, which would ſomewhat diſquiet me, if I though that it were ſo written and confirmed by the brethren; but becauſe I cannot perſwade my ſelf thereof, I am the leſſe gréeued: yet gréeued I am, becauſe I heare that ſuch things are caried about vnderunder our name. And I doubt not but you will perceiue more things who hauehave no néede of one to ſhew you, and ſome things I doe interprete fauorably, and doe wholie perſwade my ſelfe, that you will take in good part thoſe things which I hauehave written, ſince you are not to doubt but that all procéedes from a good heart: but I will no longer let your buſineſſe. Fare you well, and louelove me as you doe.