[Canones vibvs Defenditvr Dianoia In Verbis Christi, Hoc Est Corpvs Mevm: et Controversiae De Coena Domini atque similium dijudicandae certissima ratio demonstratur; Item Assertio ritus fragendi, in manúsque sumendi panis in celebratione Coenae Domini; Avctore, P. Boquino Theologo; (Heydelbergae: Michael Schirat, 1563)]
Pierre Boquin (c. 1518–1582), that eminent Doctor of sacred theology and steadfast pillar of the Reformed Churches, was born in the province of Guyenne in France, about the year of our Lord 1518. Having been trained up in the schools of learning, he attained the doctorate of theology at the renowned University of Bourges in 1539. For a time, he served as prior of the Carmelite order in Bourges, but the bright beams of evangelical truth so shined into his soul that he forsook the darkness of popery and embraced the Reformation, holding fast the pure doctrine of Christ. Persecuted for the Gospel’s sake, Boquin sojourned in Basel and Leipzig, and thence to Wittenberg, whence he was called to the faculty of the Strasbourg Academy, succeeding the learned Calvin. After a brief return to France under the favor of Queen Marguerite, he was compelled by adversity to seek refuge anew in Strasbourg, where he ministered to the French refugees. In 1557, he was chosen professor of theology at the University of Heidelberg and was greatly esteemed by Frederick III, being appointed dean and counsellor of the Church. Boquin contended earnestly for the Reformed faith against Lutheran adversaries, notably in disputations upon the Holy Supper. After the death of his patron, when the Palatinate returned to Lutheranism, he was exiled, but found a final resting place as preacher and instructor at Lausanne. There, having finished his course in faith and patience, he entered into rest in 1582, his memory blessed among the churches.
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THAT Christ’s Church is today miserably agitated by various storms of dissensions, arising chiefly from that doctrine which hath been divinely delivered unto her, is more notorious and certain among all men than what manner of way evil troubles ought and may be imposed upon these tumults. I have therefore judged that I should do something worthwhile if I should repeat certain things which seemed to me to pertain to this matter from learned and pious antiquity. For if some convenient method of composing these contentions could at length be discovered, I should not doubt that it would be useful to all and pleasant and agreeable to not a few.
That contentions are indeed destructive and to most unpleasing and troublesome, why I should doubt I see not. There have come forth not so long ago certain booklets which with magnificent words in their very inscription promised a most expeditious method of composing the controversies with which the Church doth today so miserably labor; which if they had performed, they would without doubt have deserved excellently well of all good men. But I hear not a few judging with me that these promise far more in the forefront than they perform in the recess. Neither do I see it please some that the matter doth not only not answer to the words, but also for the most part instead of great mountains, a ridiculous mouse appeareth.
It hath therefore seemed good to me, certain friends also persuading, to give my thoughts concerning these matters to the public; to propose for reading and examining by all not so much my own judgment as the counsel and example of pious antiquity, occasion being given me by the adversary. Whosoever indeed hath any knowledge of ecclesiastical antiquity and knoweth what was done in the Church before he was born, cannot be ignorant that it is by no means new for her to be exercised and even shaken by dissensions arising from the doctrine proper to herself. Which thing nevertheless may seem wonderful to very many.
For who doth not wonder that doctrine proceeding from the Holy Spirit, the lover and author of peace and concord, and delivered by Him to this end, that with one heart and mouth God might be celebrated and worshipped, should be held the seminary of so many and so great discords, and indeed of so bitter contentions as to shake almost the whole world and almost confound heaven with earth? Certainly one might believe that something else was purposely cast before them, that there might be as it were a certain apple of discord.
Those who see this, who do not sufficiently perceive what is the proper and proximate cause of so great evils, judge without doubt that it is in men and by their fault destructive, which very many of us all both say and write to be (as it is) chiefly salutary. Which thing is by no means doubtful among those who are not ignorant what is its nature and genuine power.
For to what end was it delivered by God except that He might make manifest Himself and His will to us, that knowing Him we might love and worship Him—that is, comply with His will and do His commandments? If this were done, what place would remain either for dissensions or contentions? Should we not depend wholly upon God, observe His nod, agree excellently among ourselves, all feel one and the same thing, and with all dissensions and indeed enmities being routed, love, embrace, and, as is fitting, cherish one another among ourselves?
Therefore they err totally, as they say, and by the whole heaven, who bear these troubles as acceptable to heavenly doctrine—that is, to the excellent benefit of God. But they who on this account either hate it or endeavor to render it odious to others not only contaminate themselves with foul ingratitude but also bind themselves to nefarious blasphemy and ally themselves to most atrocious punishment, which without doubt they shall give sometime, gravity compensating tardiness, from the most just Judge of the living and the dead, Christ.
Neither can anyone have a more just cause for accusing this doctrine than for complaining of light if someone should see any wicked person perpetrate some shameful deed while it shineth, or for defaming wine, certainly a most excellent and most useful creature (to use the received voice of today), if it should happen that the less sober contend among themselves rather bitterly and fight more sharply, as often happeneth, and fall by mutual wounds.
By what right or title shall the cause or fault of dissensions be derived to that doctrine which nothing so much persuadeth, yea commandeth, as the study of peace, friendship, well-deserving of all, and indeed of enemies and foes? To ascribe to it what it studieth by all means to repel and utterly remove—hath this not as much reason as to give to Medicine the fault that frequent and continually new diseases rage among intemperate men? But this, save to one openly insane, would it ever come into mind?
Assuredly it is open insanity to cast the blame upon a medicine if, being perversely taken, it hurt him for whose cure it had been destined; or even to complain of an antidote which killeth when it hath been applied for the cause of expelling death, and such is its power and nature, and indeed this also is the purpose and design of him who prescribeth it.
Neither are those Roman Bishop’s flatterers, certain defenders of either Church (as they call it), to be esteemed less perverse in judgment than these most iniquitous estimators of things, who contend that those who observe his nod, expect, wait upon, do his commands—finally, to speak plainly, serve his lust—ought to be endowed and adorned with the title of Christ’s Church, Apostolic, Catholic; but those who withdraw themselves from that tyranny and that carnage of consciences, and refuse to serve no less pernicious than shameful servitude, they despoil of that ornament and exclude from the name of Christ’s Church, chiefly for this reason: that among the former no contention concerning Christ’s doctrine is heard, neither hath been heard now for many centuries, but there is a most constant consensus concerning it; but among the latter there are many and grave, bitter and lasting dissensions and contentions concerning Evangelical doctrine, which flourish and grow stronger and stronger.