The Reformation Piety of Theodore Beza Shawn D. Wright

Shawn D. Wright is Assistant Profes- Introduction navigate the vicissitudes of life and arrive sor of Church History at The Southern Theodore Beza (1519-1605) remains one safely in heaven. With this eschatological Baptist Theological Seminary, from of the enigmas of the sixteenth-century vision as the necessary background to which he received his Ph.D. Dr. Wright Protestant Reformation even though he Beza’s thought, we shall then note three serves as an elder at Clifton Baptist led the church in Geneva, and its efforts of Beza’s emphases concerning Christian Church in Louisville, Kentucky, and is in France, from the death of John Calvin piety. First, we shall see the importance the author of Our Sovereign Refuge: in 1564 until his own death forty-one of the word of God; second, the reality of The Pastoral Theology of Theodore Beza years later. These were tumultuous years diffi culties in Christian living; and, third, (Paternoster, 2004). He is also the editor in Geneva’s history, and Beza led a very the hopefulness of God’s sovereignty (along with Thomas R. Schreiner) of the exciting and busy life at its helm.1 But to Christian piety. These components forthcoming book, Believer’s Baptism: many scholars assume that Beza trans- together comprise Beza’s realistic, yet Sign of the New Covenant in Christ formed Calvin’s theology in the process, ultimately optimistic, view of the Chris- (Broadman & Holman, 2007). acting as a hinge between the biblical tian life. emphasis of the early Reformation and the later philosophical and logical (but Beza’s Eschatological Vision not primarily biblical) emphases of Prot- Contrary to many historians’ evalu- estant Scholasticism.2 We cannot here ations of Theodore Beza, I do not think enter into the complexities of this debate, Beza was primarily a scholastic logician. although we think that these charges are Instead, I believe that a careful reading fundamentally wrong.3 Our purposes in of his works shows that he was funda- this article are much more modest. Here mentally an affectionate follower of Jesus we hope to point out the major contours Christ, who yearned to be with Christ, of Beza’s piety.4 Our hope is primarily to but who viewed the Christian’s life as a trace the course of Beza’s thinking on this struggle. The hardships of the Christian signifi cant subject so that we can learn life were the result of a battle raging from him. between Satan and God. Although the To understand Beza’s piety we must outcome of the struggle for Christians was attempt to enter into his worldview. This is sure (i.e., they would certainly arrive in necessary because Beza’s view of ultimate heaven), hell was a reality that was to be realities shaped his evaluation of what avoided at all costs. Here we will briefl y was essential to Christian living. We will outline the contours of Beza’s eschatologi- see that Beza had a very supernatural cal vision. view of reality, complete with God and Satan, heaven and hell. This “eschatologi- The Fact of the Spiritual Battle cal vision,” as I will call it, meant that for Beza depicted Satan as active in the Beza the single most important aspect of world, indefatigably trying to harm Christian piety was that a believer might Christians.5 So he indicted Satan as the 38 foremost of “my enemies” in his medita- has vanquished him for you. Does tion on Psalm 102. The devil was “that the corruption of your nature aston- ish you? The Son of God making great devouring lion, who has spoiled, himself man has fully sanctified torn, and swallowed so many” Christians it for you. Do your sins make you “from the beginning of the world.”6 Satan afraid, which be fruits of this cor- ruption? He has borne them all was the deadly aggressor in the spiritual upon the tree, and has paid for your battle. discharge. Which more is, his righ- teousness is yours, if he himself is Satan’s schemes took many forms. In yours. Are you afraid of men, if God the fi rst place, he was incessant in trou- is for you? Does death make you bling Christians, and in tempting them afraid? It is vanquished and turned into an entry of life. Behold then to sin. “Satan, the prince of darkness, lays all your enemies scattered, behold always in wait to hurt us, seeking prin- quite under foot, all such as affl icted cipally to make a breach into our hearts you within and without, because the Lord allows you for one of his when we stand least upon our guard,” servants and household.12 Beza warned. “Give us grace,” he there- fore prayed, “to be delivered from the The battle was real, but God would pro- temptations of the devil, from uncleaness tect his children and bring them safely to . . . into which our infi rmity leads us.”7 himself. Although Satan’s schemes were The devil also troubled Christians when evil and troubling, “it is not in the power they attempted to pray, “for besides that of any to trouble us, except when and how the devil at all times lies in wait, to seduce far it pleases God they shall do it.”13 Thus, us, so does he, especially, at such times, Beza urged his listeners to forgo trusting seek to creep into our minds, to divert our in their “imaginary powers” by partaking thoughts elsewhere, that they may be pol- of the “real remedy” Christ modeled for luted with many blemishes.”8 One of the them, namely, “to know prayer, provided prerequisites of fervent prayer was thus to that it is lifted up” to almighty God.14 abandon “Satan with all his baits.”9 Only God could make Christians The Battle for the Truth strong for the combat. They could not Satan especially sought to destroy rely on their own efforts in the spiritual the church because God cared for it and battle. Indeed, one of the devil’s favorite appointed it the guardian of the truth. schemes involved making believers think The devil attacked the church by trying they could stand against him in their own to foster heretical beliefs in her midst. So strength: “we have to learn how Satan,” Beza warned his listeners to be on “guard Beza urged his listeners, “is never more here against a great ruse of Satan, pushing ready for us to surrender, than when we us if he can, from one extreme to the other, think we have won the upper hand.”10 which are so many precipices. Therefore Rather, the omnipotent God would let us know that those are grandly self- protect his children. “Does Satan amaze deceived who want to subjugate the word you?” Beza asked his listeners when the of God to their own natural sense.” Instead Genevans feared a Catholic attack in believers must lean “on the word of God 1587.11 If so, believers need not worry, for understood, and not at all on our imagi- their Lord nations, whether they are old or new.”15 Satan moved in those “deceived who 39 seek for the true religion in the crowd, in not to have to suffer the perpetual tor- custom . . . as if there had not already been ments of hell. more fools than wise men.” But, Beza went Beza acknowledged that eternity was on to warn his listeners, “let us defend an awesome experience to contemplate ourselves here against Satan’s ambushes, in this life. In the prayer “upon temporal and let us remember this, which the true death,” he exhorted persons to dwell upon Jesus Christ admonished us (Matt. 24:23) the inevitability of eternity so that they to know, that false christs and false proph- might escape God’s judgment and resort ets” would come.16 to Christ for salvation: Biblical truth was essential. If one did The longest time of our course not believe certain truths, one would – whereof sleep nibbles away a good be damned eternally. That is why Beza part – is but three-score and ten prayed that the church would “be my years, or four-score for the strongest bodies, while in every moment of whole desire, and the sole subject of my life, the nearest and smallest danger delights, that I may never depart from that threatens us, seems to be death, which as our shadow, follows us at there, notwithstanding whatsoever the heels, and laughs at our good assaults and temptations I am to endure.” devices, until she has scattered them He yearned to remain in the church in the in the wind, and brought us into ashes. But which is worse, where is midst of the spiritual battle because “there the man, so holy and perfect, that is not any such mishap, or so much to be does not tremble and quake, if there feared, as to be out of this holy temple, be represented unto him, O Lord, the tribunal seat of your sovereign wherein only abides all light, truth, justice, where we all, after death, salvation, and life.”17 The church, Beza must appear? Your indignation prayed to God, was “where your truth against sinners is manifest, and there is none righteous; your ven- is lodged.”18 As such, it was the locus of geance is ready against rebellion, salvation and life. Although the truth was whereof we are all guilty, which does also cause, that death is unto being assailed by the schemes of the devil, us, not only as a temporal ending as it would prevail: from true doctrine “pro- concerning the fl esh, whereat nature ceeds the stability of the Church, which is moved and abashed, but also an interior feeling of the curse fallen the endeavors of Satan cannot shake, upon sin, yea even an entry into because the foundation of her faith and eternal death, unless there be for us doctrine is grounded upon the true, and with you our Father, redemption in our Lord Jesus Christ.20 immoveable rock, even the pure confes- 19 sion of the name of Christ.” Though So those who did not receive redemption Satan endeavored to destroy the church, must certainly go to “the tribunal seat of the confession of the truth protected her [God’s] sovereign justice” and experience in the midst of the spiritual battle. God’s “indignation against sinners” and his “vengeance [which] is ready against The Eternal Stakes of the Battle rebellion.”21 Theodore Beza’s eschatological vision Hell’s torments would be excruciating was eternal in its scope. He had his eyes for unbelievers. “These miserable men,” fi xed on eternity as he lived and minis- Beza noted, “depart this their earthly tered in this life. He wanted himself and habitation, with great grief and trem- those under his care to go to heaven and bling.” Their eternal fate is foreshadowed 40 in the misery and fear they experience of his or her earthly pilgrimage. In heaven on the brink of death which is “the Christians “may once for all, wholly be set proof that they are going to make, of free from so miserable bondage of sin” the eternal torments with the devils in and “they may behold [God] as it were the burning lake of fi re and brimstone, face to face, yea and more rightly serve which is never quenched, given to the and honor him, whom all their lifetime soul presently upon the temporal death.” they have most earnestly sought.”25 Thus Their “eternal death” is “a death which Beza prayed that the Lord would allow continues without dying.” And it will a believer who was near death “with the not only consist in torments of body but eyes of his faith, to behold the eternal also of conscience, for “this pain is not the blessings you reserve for him in your least to the damned . . . that they never paradise, to live happy for ever.” Such a have any motion of the spirit to repent person could endure death since he knew or convert unto you the only and true he would soon “enjoy your presence in God.”22 Yes, hell will be for them an eter- heaven.”26 nity of intense emotional, physical, and Having an eternal perspective forti- spiritual pain, because “when they think fied believers in the present spiritual upon death, they see nothing but fearful, battle, according to Beza. It empowered horrible, damnable, all-intolerable pain, Christians to withstand the temptations without diminution or end, an infernal, of the world. “To the children of dark- devilish, and endless torment, a gnashing ness,” he commented, “the uncleanness of teeth, with blasphemy and despair, a of the fl esh is a pleasant habitation. But perpetual disquiet both in body and soul, to the children of light, to the immortal an eternity to their woe and damnation.” spirits, to the regenerate hearts, heaven But their misery consisted of much more is much more desirable.” He thus prayed than that. They shall also behold “a most “Grant therefore, my God, that as I daily merciful God, whom they shall know to grow towards my end, so I may live the be in heaven, and yet not to be their God, more cheerfully, learning in your school, but their adversary, and sovereign judge, to prefer your eternal life, before the light to be as severe and rigorous to them, as he of the Sun, the glory of heaven, before the shall be gentle and favorable to his chil- vanity of the earth, the glorious habitation dren.”23 Lest one argue with the deity that in paradise, before the painful tumults hell seemed an exorbitantly horrendous of the world, the society of angels, before punishment for fi nite sins, Beza justifi ed the fellowship of mortal men, the only an eternal hell in Anselmian terms, “for blessed and permanent life, before the your majesty being infi nitely offended, passing shadow of this life.” He contin- ought also in justice to require a punish- ued asking that he would “know how to ment without end.”24 prepare myself by continual meditation So hell should be abhorred and avoided in these excellent Christian consolations, at all costs. Conversely, Beza encouraged that happy are they that die in the Lord.”27 believers to desire and seek after heaven Similarly, in his prayer “For heavenly life,” with their most diligent effort. Heaven Beza asked the Lord “to give me grace, was a wonderful and joyful place, where that withdrawing my affection more and a Christian would be freed from the trials more from the dark cloisters of the earth, 41 sprinkled with tears, I may lift up my asked at the head of his Petit Catéchisme. desires to the lightsome habitation of thy The necessary response was “Yes, with- deity, where the treasures and incompa- out having any need to add anything to rable joys of your paradise do remain in it or take anything from it.”29 The Bible an eternal life.” He prayed that he might was suffi cient because God himself had comfort “myself incessantly night and written it. So, Beza argued that the eighth day, in that the promise is made unto psalm’s true meaning was found in three me through my savior Jesus Christ, to New Testament verses “as the Holy Ghost the end, that in my last hour—come out interprets it.”30 “The Son of God,” he said of my misery and entered into my felic- elsewhere, “has left us his lively portrait ity—I may with a happy fl ight go take in his doctrine written by the Apostles, my rest above in your peace, O my God, comprising whatever is necessary for us which surmounts all understanding, and to know, either touching his person, or for to sing psalms of thanksgiving unto touching all the counsel of God his Father you without end.”28 Beza’s eschatological concerning our salvation.”31 Similarly, in vision thus informed all that he did and his prayer, “To crave of God the light of his taught. God would sovereignly bring word,” Beza said, “you have so far graced his people to heaven to be with him, but us, that this your word of life has been, the reality of the spiritual battle meant and still remains among us, faithfully that the believer’s life on earth would be collected in the sacred registers of the holy fraught with trials. scripture, so to be unto us, the image of your glory, the law of your kingdom, the The Bible and Christian Piety ladder of heaven, the gate of paradise, the To Beza the spiritual battle necessitated trumpet of salvation, to be brief, the trea- sola scriptura. The living God had revealed sury of piety, virtue, wisdom, consolation, himself and his ways, and continued to and perfection.”32 speak, through his word, the Bible. But, This Bezan emphasis on God’s active as Beza repeated continually, the devil speaking through the Bible explains the vigorously opposed God’s living voice in usefulness he saw for the Scriptures in Scripture. If Christians were to withstand the church. Satan was active in the world, the wiles of the devil, they must be girded especially attacking the church. His major by truth from God. Roman Catholic, ploy was to entice persons to trust the heretical, and any other human ideas power and accuracy of their unaided that came between the individual and the reason. This was a dangerous evil, Beza Bible must be abandoned. The Bible had warned in a sermon to his students. to be trusted and proclaimed. The God-given protection against this demonic scheme, signifi cantly, was found The Suffi ciency of the Bible in biblical doctrine. Instead of following For Beza, the Bible’s suffi ciency derived Satan’s schemes, believers should “lean from its authorship. The Scriptures were on the word of God understood, and not God’s own voice to his people. As such at all on our imaginations, whether they they were authoritative and suffi cient for are old or new.”33 God’s people. “Does the Word contain all The Scripture, God’s living word, that which we must believe and do?” Beza must therefore be the constant diet of his 42 people. Summarizing the “principal end” The Bible’s Role in the of Psalm 119, Beza reiterated the divine Spiritual Battle origin and the suffi ciency of the Bible, as As he surveyed the contemporary well as the vital need for God’s Spirit to landscape, Beza noticed Satan’s machina- apply the Scriptures to Christians. The tions behind Rome’s heretical doctrines. purpose of this psalm was In his sermons on the Song of Songs, for instance, Beza noted the demonic origin that men ought to be enticed to the careful study of the heavenly doc- of Roman doctrine. He rebuked the Catho- trine. . . . And the whole doctrine lics for “their false and cursed doctrine” may be brought to these four prin- which they attempted to cover with “lies cipal heads. (1) That those things are signifi ed by the name of the heav- and falsehoods.” This practice, he argued, enly doctrine, which are revealed originated with “Satan their father” and of God himself, and comprehended in the holy scriptures – whether we was carried on “in the school of these understand that part which com- foxes, or rather these wolves, which are mands that which we ought to do, the talents and the teeth of that great and forbids the contrary, the name 35 of the Law being taken in a more monster of Rome.” In another place, he straight signifi cation, or whether we warned his fl ock to “take diligent heed of understand that other part, wherein Satan’s and his ministers’ subtlety, who it is taught what we must believe to salvation, which we call the gospel. would bear us in hand that all old wine (2) That this doctrine is declared is good, and must be received: which is from heaven, not that we should most false. For there is as well old wine comprehend it in our understanding only, but that every one should fol- mingled and poisoned, as new wine, low it with an earnest care, without which we must warily take heed of.”36 fainting, as the rule of his whole life. (3) That we may be both willing and The sure antidote against such demonic able to embrace and follow it, we poison, Pastor Beza noted, was to judge must of necessity pray for the Spirit everything by the sure canon of the Bible, of God, which may both drive away darkness from our understanding, “to consider well whether it be drawn out and amend our affections that are of the true vessels of . . . the writings of the wholly corrupted. (4) Though the prophets and Apostles, otherwise called, world being terrifi ed, partly with the fear of dangers, partly with the the Old and the New Testament, and so greatness of calamities, and partly consequently reject and refuse without all also deceived with a feigned show exception whatever wine is drawn else- of profi t, does rather go some other way, yet they only do wisely, which where.”37 According to Theodore Beza the stick unto that way which is set Bible was the weapon Christians needed down in the word of God, what dif- fi culties so ever do offer themselves to wield in the spiritual battle. The Bible in this life, so that at the last they was essential to Christian piety. shall have the fruition of true and everlasting life.34 Diffi culties of Piety in the To Beza the Bible was of supreme useful- Spiritual Battle ness for God’s people because of its divine Assurance of salvation was a pressing origin. It alone contained “heavenly doc- pastoral reality with which Beza was trine” from God himself. very familiar. Given Beza’s eschatological vision, the need for Christian assurance was great. Christians’ lives here were not 43 their fi nal homes. They were on a pilgrim- and oppose it against all the boast- age here; heaven was their true, eternal ings of the enemies. The second, a continual desire always of the glory rest. But until they arrived in heaven, they of God, keeping evermore a safe would experience troubles, and occasional conscience, and using diligently the means whereby our faith may be doubts about their standing with God. confi rmed, that is to say, the hearing Given the fact of the spiritual battle, as of the word preached and the use of a wise pastor Beza knew that struggling the sacraments – if so be that we may have them; if not, yet must we have Christians needed assurance of their a continual meditation of them. The future life in heaven. They needed this third is, earnest prayer, with faith 38 encouragement to keep waging the war and patience. necessary in their pilgrimage on their Although Beza did not elaborate on the way to their eternal resting place. This identity of the enemies, he did argue explains, I think, the numerous loci of that the adversaries’ attacks made the assurance that Beza delineated in his writ- situation desperate for believers. In light ings. As we shall see, he encouraged his of the attacks, Christians needed to fi nd fl ock to seek for certainty of their salvation assured comfort. Right use of these means in a variety of places. The weary pilgrims assured one of success against the assaults needed the solace of numerous means of of the enemy. fi nding assurance so that they would be Additionally, in the Tabula Praedesti- strengthened to persevere. Ultimately, nationis, his polemical treatise defending though, Beza knew that Christians would Calvin’s view of predestination, Beza not have complete, fi nal assurance until noted that assurance was made neces- they were ushered safely into God’s pres- sary because of the realities of spiritual ence. Satan’s wiles were too crafty, and opposition.39 After he had explicated the their own indwelling sin was too power- doctrine of predestination, Beza labored ful to allow them to have complete lasting in the fi nal chapter to show “How Indi- assurance until they went to be with their viduals, with Some Profi t, Can Apply This Lord forever. Beza’s eschatological vision General Doctrine to Each Other.”40 Here thus informed his belief in the urgency, Beza taught that assurance was necessi- as well as the imperfection, of Christian tated by the spiritual battle. He also put assurance in this life. forward a two-pronged basis of assur- In his paraphrase of the twenty-sev- ance: the internal testimony of the Holy enth psalm, Beza showed his readers that Spirit to the Christian and the external Christians’ foes, that is, their spiritual witness of a changed life resulting in good “enemies,” made assurance necessary. works. Beza’s pastoral advice, since it was Although Beza here emphasized the elaborated in this polemical and doctrinal necessity of the correct use of “means” for context, is remarkable: obtaining salvation, he also located all of the means extra nos: So then, do you wish (whoever you are) to be assured of your Here are opened unto us, even predestination, and therefore the when all things seem most desper- salvation you await, against all the ate, three lively, and never failing attacks of Satan? I say, do you want fountains, whence we may draw to be assured, not by doubts and assured comfort. One is, to take hold conjectures that assail the human of the power of God by true faith, mind, but as certainly and surely as 44 if you ascended to heaven itself and most unshakable will of God, which understood that secret decree from depends on itself alone, and since the very mouth of God? Take care, “no one can snatch us from the hand and be diligent that you do not begin of the Son,” and since perseverance at the highest stage, for otherwise in faith is necessary for salvation, you will not endure the immense we have a sure expectation of our light of God. Therefore, begin at the perseverance, and consequently our lowest stages; and when you hear salvation. And therefore it is wicked God’s voice resounding in your ears to have any more doubts concerning and heart and calling you to Christ, that matter. the only Mediator, consider step by Consequently, it is totally wrong step, and inquire carefully if you to say that this doctrine renders are justifi ed and sanctifi ed by faith us negligent or dissolute. It is so in Christ. For these are the effects, wrong that, on the contrary, it alone and from them we understand that gives us access to examine and even faith is the cause. understand, by means of his Spirit, You will know this partly from the very “depths” of God. We only the Spirit of adoption who inwardly know those “depths” in part as cries “Abba, Father,” and partly from long as we sojourn here, and there- the power and effi cacy of that same fore we must daily do battle with Spirit within you – if, that is, you the “heavenly weapons” against experience and also demonstrate in despair. . . . Furthermore, how can reality that sin, though it “dwells” anyone remain fi rm and constant to in you, does not “reign” in you. But that end, against so many dangerous what then? Is it not the Holy Spirit internal and external temptations, who causes us spontaneously not and so many “strokes of chance,” as to give free reign to our wicked the world likes to say, if he has not and depraved desires, as those are fi rst established in his mind what is wont to do whose eyes the Prince utterly true: that God does all things of this world has blinded? Who else according to his good will, no mat- “exhorts us to prayers,” no matter ter what, or whatever instruments how cold and sluggish we are? Who he uses, in the interest of his own, arouses in us those “inexpressible and that the man who is set in such sighs”? Who implants in us after a plight may number himself among we have sinned (sometimes inten- “those in his book”?41 tionally and knowingly) that hatred for the sins that we commit – not This lengthy quotation from a treatise because we fear punishment but because we offend our most merci- defending predestination against Jérôme ful Father? Who, I say, bears witness Bolsec’s attacks demonstrates again that to us that our sighs are heard? Who for Theodore Beza assurance was neces- urges us even to dare entreat God, our God, and still our Father, even sary because of eschatological reality. after we have offended him? Is it Knowing the proper means by which not the Spirit, and he alone, whom “freely we received,” as “freely he is to arrive at assurance strengthened given” for a sure pledge of our adop- the Christian “against all the attacks of tion? But if we can infer faith from Satan.” Such knowledge strengthened these effects, we can only conclude that we are effi caciously called and the believer to “daily do battle with the drawn, and that from this calling in ‘heavenly weapons’ against despair.” turn (which we have shown is pecu- Assurance was requisite because of the liar to God’s children) we compre- hend entirely what we are seeking. spiritual battle. We therefore were given to the Son, Finally, in his published prayers Beza since we were predestined by God’s reiterated how the spiritual battle made eternal counsel, which he proposed in himself, to be adopted in the Son. assurance both necessary and diffi cult From this it follows, in short, that to obtain. In the preface to his Houshold since we were predestined by that Prayers, Beza noted that prayer itself was 45 often diffi cult for believers because of us, seeking principally to make a breach Satanic opposition. Since God wanted into our hearts when we stand least upon prayers to be fueled by affection for him, our guard. But, O Almighty God, in your Beza urged his readers that “we must, presence also are the thousands of angels, praying carefully, lift up our hearts with to watch those whom you have called a true zeal to God, banishing out all other to the inheritance of your salvation, of thoughts, abandoning Satan with all his which number we believe ourselves to be, baits, opening our hearts, that our heav- through the mercy which it has pleased enly Father may thereunto infuse and you to show us. Give us grace therefore pour down his blessings.”42 Later, Beza to be delivered from the temptations of remarked that not only did a believer’s the devil.”45 indwelling corruption hinder prayerful- For Theodore Beza assurance of sal- ness, but in addition, “the devil does at vation was necessitated by the spiritual all times lie in wait to seduce us. So does battle raging around Christians as they he, especially, at such times, seek to creep made their pilgrimage to heaven. The into our minds, to divert our thoughts devil made believers question their stand- elsewhere, that they may be polluted ing with God. As a pastor sensitive to the with many blemishes, notwithstanding spiritual predicaments of his parishioners, that they of themselves suffi ciently go Beza encouraged his listeners to seek astray. Yes our vanity, imperfection, and assurance in Jesus Christ. The Holy Spirit coldness, does many ways betray itself, would testify to them internally of their that we may well say in one word: no salvation, and the good works they pro- man prays rightly, but he, whose mouth duced in response to their salvation would and mind Christ directs with his Spirit.”43 serve as external proofs of the same. Their Satanic opposition was real. Prayer was a hope resided thus in God’s character and spiritual weapon to be wielded by believ- the grace he had shown them and prom- ers against the devil. ised to continue to pour out on them for The Houshold Prayers also noted the eternity. But until believers reached their means of protection in the battle. In the fi nal resting place in heaven, they would fight against the devil for assurance, not have complete assurance due to the Christians must lean on the love and trials that inevitably attended this life.46 perfect character of their Heavenly Father. In one place, for example, Beza prayed, God’s Sovereignty: “Strengthen us likewise with your virtue, Bedrock of Christian Piety O almighty God, against the temptations Beza’s eschatological vision—his and assaults of Satan, delivering us victo- belief in believers’ pilgrimage through a riously, preserving us also from such dan- spiritual battle on their way to the eternal gers and miseries, as everywhere follow joy and happiness of heaven—informed us at the heels in this life . . . because we his pastoral view of reality. The times are of the number of your children.”44 In were precarious. The plague constantly another prayer, Beza rejoiced that though threatened Geneva and Catholic armies Satan’s schemes were bad, God’s grace besieged the city; Lutheran antagonists was more powerful: “Satan, the prince repeatedly attacked the Reformed doc- of darkness, lies always in wait to hurt trine of the eucharist and predestination; 46 fellow believers in his beloved France the midst of impassable and inaccessible suffered death under Catholic rule; the places.”48 And in the midst of evil, indeed future of the Geneva Academy appeared sometimes inexplicable evil, Beza insisted bleak.47 But above and behind all these that even when they did not understand concerns, Beza perceived a battle between God’s ways, Christians must seek to trust God and Satan, a war which inevitably in him and his providential control over involved Christians. How could believ- all things. “If you see in a country oppres- ers have confi dence in such dangerous sion of the poor, and defrauding of right times? Their assurance of salvation and and equity, think not too much upon this the certainty that they would persevere manner of doing whatsoever men list. For all the way to heaven, their survival in he that is higher than the highest works times of political turmoil, their strength these things, and there are that are higher in the midst of Satan’s attacks, their very then they,” he wrote. Rather, he cautioned salvation—all these things depended on his listeners not “to begin to doubt of that God’s absolute sovereignty, according to providence of God. For however these Beza. God’s sovereignty at its heart was a things seem to be tossed up and down, as pastoral doctrine for Theodore Beza. if the world had no governor, yet be sure Beza’s writings are replete with appli- there is one above all these, that abuse cations of the truth of God’s sovereignty the honor whereunto they are advanced, to his listeners and readers. He did not, who has also standing by him innumer- to be sure, shy away from very technical able and most mighty ministers, whom discussions about predestination and in due time he may set a work to execute providence in his teaching or his polem- his decrees upon these proud men.”49 In ics. But his overriding concern remained another place, Beza wrote that “it pleases the comfort and assurance of believers. God to temper the life of man by giving The following survey of the pastoral sometimes prosperity, sometimes adver- uses Beza made of this doctrine will sity,” but that persons “are not able to demonstrate that he taught that God’s attain to his wisdom” in these matters. sovereignty was the ultimate source of joy, The only proper course, and the only ave- assurance, and salvation for Christians nue open to prospering in adversity, was in the midst of the spiritual battle raging to rest wholly in God’s wisdom: “the only around them. God’s sovereign ability to means to escape out of all these straights” keep his promises was thus the anchor for is “neither profanely inquiring into God his hurting people. himself” nor “wickedly scorning at that, So Beza urged Gaspard de Coligny to which he can not conceive, but falling trust in the Lord as he led the Protestants down before the majesty of God, which during precarious times in France. Beza we cannot comprehend.” Such persons exhorted his friend to be “assured of the “rest wholly in his will.”50 God would take faithful guidance of such a Guide, who care of his people, even when they did not will lead you through the right path, understand his ways. whatever diffi culty there is of unknown The schemes of Satan were especially and inaccessible places.” He counseled vexing to God’s people. The devil tried him to rely “upon that faithful Leader, to keep Christians apart from Christ and who can lead you through a sure path in incited heinous evil against believers 47 through those who opposed the Protes- is never late or slack in coming, that is to tants. But God in his sovereignty would say, fails not to come at the point, yea and prevail over Satan and judge the wicked. that leaping over all that which might In 1586 Beza described the two sorts of seem to slack and stay his coming.”52 “mountains” that might tend to separate God’s control, Beza asserted, reached believers from the Lord, whom Beza right down to ordering the deeds the identifi ed with the “bridegroom” in his devil should do. Rather than causing con- exposition of Canticles: sternation among believers, though, Beza argued that this truth should comfort For fi rst of all Satan and his accom- plices do what lies in them to hinder them: “This doctrine is full of excellent this bridegroom and this spouse comfort. For thereby we understand, that from ever seeing each the other, by the power of our God, the rage of that leaving no kind of cruelty unprac- ticed, nor any kind of subtle and hungry lion is abated and bridled, and crafty sly means unattempted to that God will never suffer him to do any- work this division and divorce, which is verified throughout the thing against his children, which shall not whole sacred history. But to go no be to their good and profi t, as the apostle farther for proof of this, what has tells us (Rom. 8:28) and also teaches us by been done in this behalf in our time 53 by kings and emperors enchanted his own example (2 Cor. 12:17).” and bewitched by that whore of Beza argued that God’s sovereignty Rome, and by her slaves? And what assured Christians of their salvation. does the world still do every day? If we read over all the histories of Their Sovereign was the author of salva- the ancient persecutions, no one tion from its very beginning until the excepted, shall we find the like time he brought his children to be with unto that which has been practiced in our time? For there is neither him in heaven. As believers held on to fi re, nor water, nor air, nor earth, this promise, Beza argued, it would pro- which have not all of them been employed to suck the life of our poor duce comfort and joy, even during times brethren. There is no kind of cruel of earthly confl ict. Thus Beza prayed “to death through which they have not obtain the gift of faith”: passed, neither have the hands of the hangmen only been wearied So great is the vanity, ignorance, with their slaughter, but the people and infi rmity of our nature, that if also have been employed to drench you, O most merciful God, work not themselves with the blood of the that in us, which you command us poor, meek and innocent, without to do, if you do not teach us that we distinction of age or difference of may know, if you do not convert us, sex, or any privilege of nature what- that we may cleave to your word, if soever. And this licentiousness has you do not give us to your Son, that been permitted, to any that would he may keep us yours, if he bring dye his hands red with innocent us not clothed in his righteousness blood, not in time of war and hostil- to the throne of your grace, and if ity, but in the greatest appearance your spirit leads us not in the paths and confidence that might be of of your kingdom, holding us fast in 51 peace and friendship. the effects of his gifts, upon the way of your truth, we cannot hearken In the midst of this calamity Beza encour- to this voice of the shepherd of our souls, neither in our hearts conceive aged his listeners to trust their Lord: “Let such and so lively a faith, that all us therefore know and hold this for an uncertainty might be banished, irrefragable point and undeniable, and and the same sealed with his own effi cacy: much less can we feel the altogether resolved upon . . . that the Lord 48 peace and joy that true faith brings and preserved us most miraculously with it.54 here in this holy rest and peace of conscience, waiting for the full As he had saved them, so God would accomplishment of his promises, to settle and engrave in our minds this grant his children the grace to persevere, holy assurance of his mighty power Beza argued. Believers could take great in good will towards us, that we be never astounded by the assaults of comfort in their Lord’s continuing sov- Satan, and of such his adherents as ereign grace in their lives. “He who has he employs and uses against us: but obtained the gift of true faith and has that contrariwise we persevere and continue in this holy profession of trusted in that same goodness of God,” his truth, as well by mouth, as also Beza urged, “must also be concerned by an holy and Christian life, until about his perseverance. Yet he should not we come unto the real enjoying of all that, which he has made us to doubt, but should rather call on God in believe and hope for, according to every kind of temptation and affl iction, his most holy and most assured 57 with the sure hope of attaining what he promises. asks, at least as far as it is expedient, since Ultimately, though, Beza looked for- he knows himself a child of God, who ward to heaven as the answer to the cannot fail him.”55 They would persevere vicissitudes of the earthly pilgrimage. The because God who required holiness in his prospect of eternal felicity might seem people would sanctify them sovereignly remote during one’s earthly life, but it as well. So Beza urged his listeners when was certain because of God’s sovereign they were troubled about their standing action on behalf of his people. So while to call upon the Lord: he was praying “That we may well use Have recourse unto him which has affl ictions,” Beza exuded confi dence in made us, and who alone can make God’s eternal goal for his people: us anew, by the same power, which is his Holy Spirit, enlightening the Especially grant, O Lord, that I may eyes of our understanding (Eph. attain to this reason of true wisdom, 1:18, Acts 26:18), framing a clean always to be content with your will, heart within us (Ps. 51:12), creating the sovereign and just cause of all in us both to will and to do (Phil. things; namely, in that it pleases you, 2:13), in a word, making us from that the livery of your household the head to the feet new creatures should consist in carrying their (2 Cor. 5:17), that is to say, such as cross after your Son, to the end, that this spouse is set before us here to I should never but be seasoned to be, which is at large described unto 56 drink the wholesome myrrh which us by Ezekiel. purges the soul from the lusts of the fl esh, and replenishes the same The grand result of God’s sovereignty with the desires of eternal life. Also for a believer in this life was assurance that I learn in whatsoever my estate, cheerfully to submit myself to the of salvation, Beza argued. In the troubles conduct of your providence, as being of life, believers could trust that God, in well assured, that whatsoever I suf- his power, would uphold them, and they fer, all the crosses of my life shall be unto me so many blessings and could hope that God would grant them a helps from you my Father, to make sense of his love: me go the right way into your king- dom, and increase unto me the price It may please the Lord who has of glory in the same.58 drawn us out of darkness into this light of his truth, and has placed The wise, powerful, and loving Father 49 would certainly bring his children to him- ENDNOTES self for eternity. The complete sovereignty 1The best recent attempt at understanding of God was the foundation of Beza’s view Beza in his historical context is Scott M. of the Christian life. Rather than negat- Manetsch, Theodore Beza and the Quest ing Christian piety, God’s sovereignty for Peace in France, 1572-1598 (Studies in provided the necessary foundation upon Medieval and Reformation Thought, vol. which Christian piety could stand, and 79; Leiden: Brill, 2000). More generally hope. on Beza’s life see Henry Martyn Baird, Theodore Beza: The Counsellor of the French Conclusion Reformation, 1519-1605 (1899; reprint, This examination of Theodore Beza’s New York: Burt Franklin, 1970), Paul-F. piety, or “spirituality,” should be helpful Geisendorf, Théodore de Bèze (Geneva: to us as we seek to live faithful Christian Alexandre Jullien, 1967), Jill Raitt, “Theo- lives in our day. Though the early twenty- dore Beza,” in Shapers of Religious Tradi- fi rst century is quite different from the tions in Germany, Switzerland, and Poland, sixteenth century, there is a great deal 1560-1600 (ed. Jill Raitt; New Haven: Yale of commonality between the times. The University, 1981), 89-104; and Richard A. outward problems we have are unique Muller, “Theodore Beza,” in The Reforma- to us. We struggle with secular culture, tion Theologians: An Introduction to Theol- not Catholic and Lutheran opponents; ogy in the Early Modern Period (ed. Carter we combat postmodernity, not Tridentine Lindberg; Malden, MA: Blackwell, 2002), thought. But nothing of real importance 213-24. has changed. Heaven and hell remain the 2R. T. Kendall argued for this thesis eternal locations to which every person is clearly: “The one man more than any going, one an existence of eternal joy, the other who was the architectural mind other a place of eternal torment. Satan is for English Calvinism was Calvin’s still raging against God, God’s truth, and successor at Geneva, Theodore Beza God’s people. The Bible remains God’s (1519-1605). Beza perhaps would not inerrant word, a trustworthy guide in have wanted his theology to be known every facet of our earthly pilgrimage. as Calvinism, but his systematizing and Believers still struggle to fi ght the fi ght logicalizing theology had the effect of of faith, to live in the world without perpetuating a phenomenon that bore being part of it, to have our hope fi xed on Calvin’s name but was hardly Calvin’s heaven instead of the world around us. purest thought” (“The Puritan Modifi ca- The outward trappings may be different, tion of Calvin’s Theology,” in John Calvin: but the eternal realities are constant. Most His Infl uence in the Western World [ed. W. signifi cantly for us, our God still reigns Stanford Reid; Grand Rapids: Zonder- sovereignly over us, over all our concerns, van, 1982], 201). See also Basil Hall, and over every aspect of the universe. “Calvin Against the Calvinists,” in John Beza, and the Bible, urge and challenge us Calvin, (Courtenay Studies in Reforma- to put our hope in our Sovereign Father as tion Theology 1; ed. G. E. Duffi eld; Appl- we seek to honor him with our lives. eford: Sutton Courtenay, 1966), 19-37; and Brian G. Armstrong, Calvinism and the Amyraut Heresy: Protestant Scholasticism 50 and Humanism in Seventeenth-Cen- tain other Calvinists were obsessed 1996), 289-306, and Joel R. Beeke, tury France (Madison: University of with the doctrine of predestination “Calvin on Piety,” in The Cambridge Wisconsin Press), 32-33, 38-39, 41-42. more than Calvin himself ever had Companion to John Calvin (ed. Donald Armstrong explained, “This new been” (Roger E. Olson, The Story of K. McKim; Cambridge: Cambridge outlook [Beza’s method] represents Christian Theology: Twenty Centuries University Press, 2004), 125-52. a profound divergence from the of Tradition and Reform [Downers 5Compare Manetsch’s opinion that humanistically oriented religion of Grove, IL: InterVarsity, 1999], 456- when Beza referred to Protestants’ John Calvin and most of the early 57). opponents as “Satan” his “use of reformers. The strongly biblically 3For fuller discussion see Shawn biblical images like these often and experientially based theol- D. Wright, Our Sovereign Refuge: served as a barometer of his angst ogy of Calvin and Luther had, it is The Pastoral Theology of Theodore and anger. When the reformer fair to say, been overcome by the Beza (Studies in Christian History wished to express his deepest metaphysics and deductive logic of and Thought; Carlisle: Paternoster, pain, frustration, or indignation, a restored Aristotelianism” (Calvin- 2004). Much of this article is based he frequently appealed to scriptural ism, 32). on material found in Our Sovereign characters and concepts, interpret- An unqualifi ed adoption of the Refuge. ing the data of his experience in “Calvin versus Beza” thesis in two 4Much has recently been written on light of the biblical drama of God’s recent surveys of historical theology the meaning of “Christian spiri- chosen people struggling against proves its continuing popularity. tuality.” See, for example, Alister Satan and his minions” (Theodore Thus Alister McGrath followed E. McGrath, Christian Spirituality: Beza, 53-54). Armstrong’s schema of scholasti- An Introduction (Oxford: Blackwell, 6Theodore Beza, Christian Meditations cism and made this judgment about 1999), 1-24. Protestants preferred upon Eight Psalmes of the Prophet the post-Calvin Reformed theolo- the word “piety” to “spirituality,” David (London: Christopher Barker, gians: “It seems to be a general rule because the latter suggested Catho- 1582), on Psalm 102:8. of history that periods of enormous lic notions of works-righteousness, 7Theodore Beza, Maister Bezaes creativity are followed by eras of they thought. On the distinction Houshold Prayers (trans. John Barnes; stagnation. The Reformation is no between piety and spirituality London: n.p., 1603), P3r-P3v. exception.” And Beza’s works “pres- see Jill Raitt, “Saints and Sinners: 8Ibid., B6r. ent a rationally coherent account Roman Catholic and Protestant 9Ibid., B5v. of the main elements of Reformed Spirituality in the Sixteenth Cen- 10Theodore Beza, Sermons sur l’Histoire theology, using Aristotelian logic” tury,” in Christian Spirituality: High de la Passion et Sepulture de nostre (Alister McGrath, Historical Theol- Middle Ages and Reformation (ed. Jill Seigneur Jesus Christ, descrite par les ogy: An Introduction to the History Raitt; World Spirituality: An Ency- quatre Evangelistes (Geneva: Jean le of Christian Thought [Oxford: Black- clopedic History of the Religious Preux, 1592), 197. well, 1998], 169, 172). Roger Olson’s Quest, vol. 17; New York: Crossroad, 11Jill Raitt, “Beza, Guide for the Faith- negative judgment of Beza’s con- 1987), 454-63. Calvin’s major rubric ful Life,” Scottish Journal of Theology tribution is even starker: “Many of for conceiving of the Christian life 39 (1986): 97-98. the Reformed scholastics like Beza was a particular understanding of 12Beza, Christian Meditations, on Ps were fascinated with questions piety, an understanding that Beza 143:12. about the decrees of God. . . . Beza seems to have adopted. On Calvin’s 13Theodore Beza, Master Bezaes Ser- and other post-Calvin Reformed view of piety, see Ford Lewis Battles, mons Upon the Three First Chapters of theologians began to wonder and “True Piety According to Calvin,” in the Canticle of Canticles (trans. John speculate about the ‘order of the his Interpreting John Calvin (ed. Rob- Harmar; Oxford: Joseph Barnes, divine decrees.’ . . . Beza and cer- ert Benedetto; Grand Rapids: Baker, 1587), 236. 51 14Beza, Sermons sur la Passion, 129. 33Beza, Sermons sur la Passion, 438. Isolated geographically from 15Ibid., 437. 34Beza, Psalmes, 284-85. Bern, the city was forced to go farther afield and seek more 16 35 Ibid., 325-26. Beza, Canticles, 290. secure guarantees for her inde- 17Beza, Houshold Prayers, G2v-G3r. 36Ibid., 230. pendence. The course of her 18Ibid., G1r. 37Ibid. diplomatic activities became more intense; their goals, more 19Ibid. 38Beza, Psalmes, 44. serious. Finally, by the end of 20Ibid., in the prayer “Upon temporal 39The best discussion of Beza’s Tabula the sixteenth century, Geneva had to fi ght a four-year war with death.” is Richard A. Muller, “The Use and the Duke of Savoy. Even after- 21Ibid. Abuse of a Document: Beza’s Tabula wards, no defi nitive peace was 22Ibid., N2v-N3v. Praedestinationis, The Bolsec Contro- concluded. Only when Geneva 23 repulsed a surprise attack from Ibid., N1v-N2r. versy, and the Origins of Reformed Savoy (the famous Escalade of 24Ibid., Q5v. Orthodoxy,” in Protestant Scholasti- December 1602, which is still 25Theodore Beza, Job Expounded by cism: Essays in Reassessment (eds. celebrated annually in Geneva) did she attain some measure of Theodore Beza, Partly in Manner of Carl R. Trueman and R. S. Clark; political security” (E. William a Commentary, Partly in Manner of a Carlisle: Paternoster, 1999), 33-61. Monter, Calvin’s Geneva [New Paraphrase (Cambridge: n.p., 1589), 40Theodore Beza, Tabula Praedesti- York: John Wily and Sons, 1967; repr., Huntington, NY: Robert on Job 3. nationis, in The Potter and the Clay: E. Kreiger, 1975], 194). 26Beza, Houshold Prayers, in the prayer, The Main Predestination Writings of “At the visitation of the sick.” Theodore Beza (trans. Philip C. Hol- Compare Jill Raitt’s comment 27Ibid., in the prayer “Upon temporal trop; Grand Rapids: Calvin College, that “the political history of Europe death.” 1982), 80. in the last quarter of the sixteenth 28Ibid., in the prayer “For heavenly 41Ibid., 80-82. century is a complex weave out of life.” 42Beza, Houshold Prayers, B5v. which it is not easy to pluck the 29Theodore Beza, Petit Catechisme, 43Ibid., B6r-B6v. pertinent threads” (The Colloquy C’est a dire, Sommaire Instruction de la 44Ibid., O3r-O3v. of Montbéliard: Religion and Politics Religion Chrestienne. Latin-François, 45Ibid., P3r-P3v. in the Sixteenth Century [New York: par Theodore de Beze (n.p.: n.d., 238). 46One of the ways some scholars Oxford University Press, 1993], See also the English translation, A maintain that Beza changed Calvin’s 45). Little Catechisme, That is to Say, A theology relates to the Christian’s 48Theodore Beza, Correspondance de Short Instruction Touching Christian quest for assurance of salvation. Théodore de Bèze (ed. H. Meylan, A. Religion (London: Hugh Singleton, Calvin, they say, found assurance Dufour, C. Chimelli, and B. Nicol- 1579), A.1. by looking to Christ for forgive- lier; Geneva: Librarie Droz, 1970), 30Theodore Beza, The Psalmes of David, ness. Beza changed the focus to 6:19. truly opened and explaned by Paraphra- the Christian’s works, introducing 49Theodore Beza, Ecclesiastes, or the sis, according to the right sense of everie the “practical syllogism,” and thus Preacher. Solomons Sermon Made to Psalme. With large and ample Argu- robbed believers of certainty of the people, teaching every man howe ments before everie Psalme, declaring salvation. Nothing could be further to order his life, so as they may come to the true use thereof (trans. Anthonie from the truth as I show in Our true and everlasting happines. With a Gilbie; London: Henrie Denham, Sovereign Refuge, 199-225. Paraphrase, or short exposition thereof, 1581), 11. 47Note Monter’s helpful observations made by Theodore Beza (Cambridge: 31Beza, Canticles, 31. in this regard: n.p., n.d.), on Eccl 5:8. 32Beza, Houshold Prayers, in the prayer 50Ibid., C4-C5. “The external history of the 51Beza, Canticles, 246-47. “To crave of God the light of his Republic of Geneva was word.” extremely eventful during the 52Ibid., 247. forty years after Calvin’s death. 52 53Beza, Job, on Job 1:6. 54Beza, Houshold Prayers, in the prayer “To obtain the gift of faith.” 55Beza, Tabula, in The Potter and the Clay, 58. 56Beza, Canticles, 36-37. 57Ibid., 358. 58Beza, Houshold Prayers, K3v-K4v.

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