taken up with this various disposition, it pleased the Lord to settle his inconstant mind, by afflicting him with sickness, which, indeed, was the cause of his spiritual welfare and health; for he, well perceiving that it was the powerful hand of the Lord Almighty, against which there was no contending, after the suffering of many torments, both inward and outward, fell into a detestation and loathing hatred of his own backwardness, and turning himself unto the Lord with tears, he renewed that vow which he had formerly made, concerning the embracing of the true worship of God, promising unfeignedly that he would never start from it, but consecrate himself wholly unto him, and unto the furtherance of his glory, if it would please him to restore him to his former health. During the time of his sickness, he was often heard to utter those words of David, in Psalm cxlii. 7. Bring my soul out of prison, O Lord, that I praise thy name;' and, indeed, the Lord, which cannot withstand the prayers of the faithful, condescended unto him, and he obtained his desire of the Lord.

may

And being recovered, he forthwith forsook country, parents, and friends, to follow Christ; he forsook all his preferments, preferring the glory of God, and the hope of his kingdom, before all the transitory glory of the world; which action of his is very remarkable, if we consider but the circumstance of time, which was presently upon his recovery, being fearful that his remaining there should be offensive unto God, or that his familiarity with his friends might draw him into the like inconveniences, who, without doubt would labour, with might and main, to reduce him to his former profession. Wherefore, taking the woman unto whom he was betrothed with him, they went unto Geneva, in the year of grace 1548, where openly in the church,

after a solemn manner, he was married unto her."*

The lady, to whom he was thus united, was Claudia Denosse, the daughter of an advocate. The two

friends to whom he revealed his intention, were Lawrence of Normandy, and John Crispin, both respectable lawyers. The latter

had removed to the same city a little before, and they now consulted together on the mode of life to be pursued as a profitable employment, turning their thoughts more immedately to the establishment of a press, by which they might edite works, useful to the church and the world, for the selection of which they were eminently qualified. But the providence of God disposed of Beza in another manner; for his regard for Wolmar, now become counsellor to the Duke of Wirtemberg, induced him to go to Tubingen on a visit to his old master, whose conversation revived former feelings; and he was scarcely returned to Geneva ere he was invited to take the chair of Greek professor in the academy of Lausanne, with the approbation of the senate of Berne; when conceiving it as a call from God he accepted the important charge.

Here he was introduced to the society of Peter Viret, pastor of the church; John Ribbit, Divinity professor; John Raymond Merlin, Hebrew professor, and other distinguished scholars and divines, whose erudition he knew how to appreciate, and by whom he was esteemed and beloved in return. Their impressions in his favour were soon increased by a sort of drama, or mystery, to use the language of the times, which he composed in French verse, entitled "Abraham sacrificing Isaac." As often as he had leisure he visited Calvin at Geneva, who exhorted

him repeatedly to improve his talents to the glory of God and the good of the church; and at his persuasion he undertook the task, already begun by Marot, of turning the Psalms into French metre, which in 1561 were printed in France by royal authority. The confluence of French individuals of both sexes, who fled to Lausanne from the persecution of their own countrymen, induced him to commence a public exposition on the Epistle to the Romans, and the two Epistles of Peter; and this was the foundation of that excellent Commentary on the New Testament, by which he is more generally known as one of the Fathers of the reformed church. This work, in an advanced period of biblical criticism, is still dear to all lovers of evangelical truth, though it has been censured from two different causes. The frequent revisions and corrections of its author have been blamed by some, as tending to weaken the reliance of readers on the pureness of the original; while others have deemed his observations on certain passages as savouring of Antinomianism; but it may be replied, that the former arose from his extreme anxiety to ascertain the true sense and letter of scripture; and the latter from his zeal to uphold the doctrines of predestination and election, which were assailed by divines of the school of Castalio.

A hymn of thanksgiving was produced by Beza, while impressed with a sense of divine mercy, on recovering from the pestilential fever at this season raging at Lausanne, which was much admired by scholars, and publicly sung by the Gallic protestants. Modilin, a French poet, noticed the event in a neat epigram, which was rendered into Latin by La Faye, his principal biographer.

Our Reformer was spared to be a public benefactor to the church of Christ. In 1558, he was commissioned, with Farel and John

Budé, to wait on the Elector Palatine, the Landgrave of Hesse, and the Duke of Wirtemberg, to solicit their intercession with the King of France in favour of his subjects who had embraced the reformed tenets, and were enduring a cruel persecution. The negotiation was without effect, in consequence of the influence of the Sorbonnist doctors at Paris, and the courtiers of the Guise faction at St. Germain's. But his journey was not without personal gratification; for, among other pleasing and edifying circumstances, he became acquainted with Melancthon, who visited him at Francfort. He received this amiable divine with the respect and sympathy due to his age and infirmities, and heard him with fraternal emotion speak on the distractions of the German churches arising from the injudicious zeal or blameable conduct of some of their members, and mournfully declare his apprehensions for the fate of Protestantism, attacked by adversaries without, and false brethren within. These anticipations tended to thicken the cloud which already hung over Beza's spirit, from his grief at the opposition encountered in France, where the tender plant of the gospel was in so much danger of eradication from the wild boar of popish tyranny.

*

Calvin had deep insight into human character, a discerning of spirits," which led him to desire our Reformer for his successor. At his intreaty he quitted Lausanne in 1559, with the approbation of the government of Berne, and abundant testimonies of respect and affection from the inhabitants of Lausanne, and went to Geneva, where he assisted his venerable friend in matters both of doctrine and discipline, and at the same time publicly instructed the youth in the Orations of Demosthenes, and the works of Aris

* Melch. Adam. Vitæ, p. 104.

totle. The Council presented him with their freedom in April of the same year; in May he was chosen pastor, on the decease of Claude Pontan; and in June advanced to the dignity of Rector of the Academy, which the Genevese had been induced to found, by the persuasion of Calvin, for the advancement of the interests of religion and learning, in the midst of considerable political difficulties. His inaugural oration proved his competency for the post to which he was raised by its elegant and dignified eloquence in commendation of literature. * He soon rendered into Latin a Confession of Faith, which he had originally written in French, to justify himself from the charge of heresy, and to endeavour the conversion of his aged parent. This he dedicated to Wolmar, and it was much studied by the candidates in divinity.

after

Some of the French nobility, opposed to the ambition and bigotry of the family of Guise, and favouring the toleration of the reformed religionists, engaged Beza to wait on Anthony of Bourbon, King of Navarre, who held his little court at Nerac in Aquitaine, where his Queen distinguished with her notice many leading theologians among the protestants. This monarch was entitled, as first prince of the blood, to the regency of the kingdom, during the minority of Francis the Second; and they hoped by the instrumentality of Beza, to conciliate his favour towards their oppressed brethren and dependants. Nor was their design without some effect; for on the death of the King, he united with the Prince of Condé and the Admiral Coligny, in forcing the Papists to a relaxation of their sanguinary measures. On the accession of Charles the Ninth, the struggles of the contending parties threatening disorders in the states,

* Senebier, Hist. Litt. de Geneve. T. i. p. 270.-Promulg. leg. Acad. Genev. Rob. Stephani.

edicts were published in the King's name, requiring all upon severe penalty to abstain from arms, and to keep the peace, till a conference was appointed between the Bishops and the principal of the Reformed ministers. As soon as it was resolved to hold this conference at Poissy, the King of Navarre and the Prince of Condé requested the Council of Geneva to permit Beza to attend the meeting, while the Queen-mother wrote to the same purpose to the Senate of Zurich with respect to his friend Peter Martyr.

Many of the French protestant theologians met their brethren of Germany and Switzerland, on receiving a safe-conduct from their Sovereign; as Nicholas Gallas, Augustine Marlorat, John Merlin, Francis Sampaulle, Francis Morell, John Malot, John Spiné, Claude Bossiere, Nicholas Fole, Matthew Virell, with two others who subsequently repaired to the conference, named Tournay and Barbaste. The proceedings commenced with much promise. On the twenty-third of August, 1561, the reformed ministers held a meeting at St. Germain's to determine on the choice of a speaker, when their suffrages were unanimous in favour of Beza. In the evening he was introduced to the closet of the king of Navarre, where he found not only that personage, but also the queen-mother, the prince of Condé, the cardinals of Bourbon and Lorraine, with many of the nobility. As etiquette required, he briefly explained the cause of his coming to France, and Catharine of Medicis replied by a gracious welcome, and an expression of her hope that the public peace might be promoted by the measures in contemplation; while the cardinal of Lorraine exhorted him to endeavour to maintain a spirit of concord in the assembly: "For," said he, "we all desire, that as in your absence you have been the occasion of so much animosity, you may, when

present, do all in your power to allay it." "My lord," answered

the reformer, "I am a person of too obscure a condition, to have raised a disturbance in this great kingdom. I have always been a lover of peace, and I trust that my endeavours will be ever directed to promote piety towards God, loyalty to the king, and attachment to the country." The queen then inquired, if he had published any thing in French? Nothing," he replied, except the Psalms, and a short writing, opposed to the Duke of Somerset's confession."

"

I have read," rejoined the cardinal, "in a book purporting to be your's, that Christ was to be sought in the Supper in the same manner, as he was before he was born of the Virgin : and that he was as much in the meal, as in the offal." The latter expression," observed Beza, "would be highly indecorous and blasphemous; nor do I think any Christian could have spoken in such a manner. As to the former, if rightly understood, it is true. For, as the church hath always been congregated through one Mediator, Christ, God-Man, it is evident that the communion of believers with Christ is not be restricted to the period of his incarnation, which in its force and efficacy was ever present to the eye of faith. Abraham saw the day of the Lord, and rejoiced: the Fathers ate the same spiritual food, and drank the same spiritual drink, namely Christ.” "To be sure,"

added the Cardinal, "and He was the Lamb slain from the foundation of the world!"

This led our Reformer into a discussion on the difference between the Old and New Testament, and the true sense of the words, "This is my body."

Cardinal. "It is most certain, that you gentlemen think and preach very differently from us on this subject."

Beza. "Assuredly; and all pious persons are much grieved that such

should be the case: but yet I think it much better, that we should freely confess the difference of our sentiments, than pretend agreement in so great a distinction, and seek to cover it with an useless veil."

Cardinal. " I say, that in the holy supper the Bread is the Body of the Lord."

:

Beza. 'So Christ saith himself. But, my Lord, the main point in question is, how the bread can be called the body of Christ? The controversy between us seems reducible to these four heads: 1. Of the signs 2. Of the things signified: 3. Of the connexion between them 4. Of the participation of both. As to the first, we disagree with you, because you hold in your signs the accidents without the substances; whereas we retain the substances of bread and wine."

Cardinal. "I could, if I pleased, defend the doctrine of Transubstantiation; but it is not necessary for divines to search into this mystery, nor do I regard it as a sufficient ground of separation."

"

Beza. Well, then, as to the second head. We say, that by the bread is represented the body crucified for us; and by the wine, the true blood shed for us; and thus must we seek by faith for Christ himself, whole, God-Man, in the heavens; but as truly showing himself to us, as the visible signs are truly taken by us. For not only is the merit of his death and passion bestowed upon us, but a true Christ is truly offered."

Cardinal. I am glad to hear you speak thus; for I thought you were of a different opinion.'

Beza. "As to the third point, we acknowledge that there is a great difference between common bread and wine, and those of the Supper; for common water, bread, or wine, are creatures of such a nature as God has been pleased to make them. But the bread and wine of the Supper are sacramental; that is to say, are signs and pledges of the precious

body and blood of the Lord. But we say that the change, by which natural things become sacramental, is not as to their substance, which remains the same; it only consists in an application of the signs to another use than their natural; for they are only ordained for corporeal nourishment, but when they are made sacraments, they represent that which nourisheth spiritually. Moreover, we do not attribute this sacramental change to the virtue of certain words pronounced, or to the intention of the minister, but to the power of God, who hath made known his will and ordinance in his word, Thus, as the thing signified is offered and given us of the Lord as truly as its signs, it ought to be so understood, and not as a conjunction of the sign and thing signified: and that the body and blood of Jesus Christ, in respect of their true participation by us, are truly present in the celebration of the Supper: not that they are under, with, or in the bread and wine, nor any where but in heaven, whither he is ascended, to remain in his humanity, till he come to judge the quick and the dead."

Cardinal. "I do not press the doctrine of Transubstantiation. I affirm that Christ is to be sought in heaven. But I understand that the Germans are not united in their sentiments on this subject."

Beza. "That is true, my Lord: I confess that we differ with some of the Germans on this point. But we thank God that with one voice we reject and condemn the doctrine of Transubstantiation."

Cardinal. " Do you acknowledge that we really and substantially partake of the body and blood of Christ ?"

Beza. "That is the fourth point we proposed to consider. We say, that the outward and visible signs are taken, eaten, and drunken; but

the thing signified which is verily

and indeed offered to all, is received spiritually and by faith, not by hand or mouth. This communication however is as certain, as that which we see with our eyes, or touch with our hands; while the secret of this communication, the power of the Holy Spirit, and faith, are incomprehensible to our sense and understanding."

The Romish dignitary, turning to the Queen, declared his great satisfaction with this conversation, and his hope of a happy result to the conference, if continued in the same temper. When the royal party had withdrawn, the Cardinal embraced Beza, saying, "I am glad to have seen and heard you. I entreat you, in God's name, to confer with me, that I may know your reasons, and that you may know mine; and you will find that I am

not so bad a character as they represent me to be." The Reformer thanked him for his profession of frankness, exhorted him to persevere in this path of concord, and promised to promote so holy and necessary a design, as God should enable him.

Madame de Crussol, a lady of the court who was very free to speak, observed, 66 You should have had pen and ink, and made the Cardinal sign what he said and avowed; for to-morrow he will say just the contrary." It seems that her suspicions were not groundless, for the next day a rumour was spread about the court, that the Cardinal at this first interview had completely overwhelmed Beza. The constable reported this in an exulting manner to the Queen as she sat at dinner; but her Majesty replied in an evident tone of displeasure, that "she had herself been present at the conference, and that his Lordship had been very wrongly informed.*

* Beze, Hist. eccles. Tom. 1. L. 4. p. 497.