Ad Danielis Hofmanni demonstrationes ad oculum, Theodori Bezae Conspicillum

...the true and real communion with Christ himself, between them and us. Rather, the dispute is called to this point: whether the sacramental union of the signs and the things sacramentally signified, according to Christ's ordination, demands that the heavenly thing—that is, the very flesh of Christ—coexists on earth with the signs in its own substance? We deny this as contrary to the norm of the Christian faith and the ἀσύστατα contradictory nature of our mystical comparison with Christ. Or, is the true meaning that the heavenly thing is provided in both the simple word and in the sacraments, for the use of the mind and faith, just as truly and corporally as the physical signs are provided to our bodies and taken by the organs of the body, for the sake of mystical union with Christ and the eternal life to be drawn from it?

This, I say, is that unhappy controversy. Since the reality shows that nothing exacerbates it more than these private writings and clamors, I implore you, whoever you are, as dear as the glory of Christ and the salvation of our Church, reborn in these times, is to you, that if you have any influence or counsel among Christian Princes and the magistrates of cities that have embraced the reformation of the Gospel, you strive to obtain from them, first, that they restrain the tumultuous spirits by their authority, both in the schools and in the pulpits of the churches. Second, if it can be done, show them how truly necessary—not merely useful—a gathering of truly learned men, lovers of the doctrine of piety and of moderate character on both sides, is. In this, with the authority of the Princes and magistrates themselves applied, as has always been done in the pure and Orthodox Church, all these controversies may be decided by the pure word of God, following a legitimate investigation of the writings and words of the concerned parties, without prejudice to anyone, God favoring it.

As for me, seeing myself targeted by so many as a mark, and pleading neither age nor any other excuse, if God wills that I be alive, I do not now refuse to argue my case before those Christian Princes or the magistrates of cities on fair conditions. Prepared to give an account of everything I have written in the legitimate gathering I have mentioned, I will never commit myself to a point where I could rightfully be seen as having sinned against the peace of the Church, or having delayed the public peace, knowingly and prudently.

Geneva, the Nones of August, in the year of the last patience of God, 1586.