An Apology for the True Christian Divinity / Being an explanation and vindication of the principles and doctrines of the people called Quakers

by Robert Barclay

§. IV.

The Papists Faith of Christ’s Flesh.The First is of those that say, The Substance of the Bread is transubstantiated into the very Substance of that same Body, Flesh, and Blood of Christ, which was born of the Virgin Mary, and crucified by the Jews; so that after the Words of Consecration, as they call them, it is no more Bread, but the Body of Christ.

The Lutherans Faith.The Second is of such who say, The Substance of the Bread remains, but that also that Body is in, and with, and under the Bread; so that both the Substance of Bread, and of the Body, Flesh, and Blood of Christ, is there also.

The Calvinists Faith.The Third is of those, that, denying both these, do affirm, That the Body of Christ is not there corporally or substantially, but yet that it is really and sacramentally received by the Faithful in the Use of Bread and Wine; but how or what Way it is there, they know not, nor can they tell; only we must believe it is there, yet so that it is only properly in Heaven.

It is not my Design to enter into a Refutation of these several Opinions; for each of their Authors and Assertors have sufficiently refuted one another, and are all of them no less strong both from Scripture and Reason in refuting each their contrary Parties Opinion, than they are weak in establishing their own. For I often have seriously observed, in reading their respective Writings, and so it may be have others, that all of them do notably, in so far as they refute the contrary Opinions; but that they are mightily pained, when they come to confirm and plead for their own. Hence I necessarily must conclude, that none of them had attained to the Truth and Substance of this Mystery. Let us see if Calvin,[129] after he had refuted the two former Opinions, be more successful in what he affirms and asserts for the Truth of his Opinion, who, after he hath much laboured in overturning and refuting the two former Opinions, plainly confesseth, that he knows not what to affirm instead of them. J. Calvin’s faith of Christ’s Flesh and Blood uncertain.For after he has spoken much, and at last concluded, That the Body of Christ is there, and that the Saints must needs partake thereof, at last he lands in these Words, Sect. 32. “But if it be asked me how it is? I shall not be ashamed to confess, that it is a Secret too high for me to comprehend in my Spirit, or explain in Words.” Here he deals very ingenuously; and yet who would have thought that such a Man would have been brought to this Streight in the Confirming of his Opinion? considering that a little before, in the same Chapter, Sect. 15. he accuseth the School-men among the Papists, and I confess truly, The like the Papists.In that they neither understand nor explain to others how Christ is in the Eucharist, which shortly after he confesseth himself he cannot do. If then the School-men among the Papists do neither understand nor yet explain to others their Doctrine in this Matter, nor Calvin can comprehend it in his Spirit, which I judge is as much as not to understand it, nor express it in Words, and then surely he cannot explain it to others, then no Certainty is to be had from either of them. There have been great Endeavours used for Reconcilement in this Matter, both betwixt Papists and Lutherans, Lutherans and Calvinists, yea, and Calvinists and Papists, but all to no Purpose; and many Forms and Manners of Expressions drawn up, to which all might yield; which in the End proved in vain, seeing every one understood them, and interpreted them in their own Way; and so they did thereby but equivocate and deceive one another. The Reason of all this Contention is, because they had not a clear Understanding of the Mystery, and were doting about Shadows and Externals. For both the Ground and Matter of their Contest lies in Things extrinsick from, and unnecessary to, the main Matter. Satan busies People in outward Signs, Shadows, and Forms, whilst they neglect the Substance.And this hath been often the Policy of Satan, to busy People, and amuse them with outward Signs, Shadows, and Forms, making them contend about that, while in the mean Time the Substance is neglected; yea, and in contending for these Shadows he stirs them up to the Practice of Malice, Heat, Revenge, and other Vices, by which he establisheth his Kingdom of Darkness among them, and ruins the Life of Christianity. For there have been more Animosities and Heats about this one Particular, and more Bloodshed and Contention, than about any other. What hath been hurtful to the Reformation.And surely they are little acquainted with the State of Protestant Affairs, who know not that their Contentions about this have been more hurtful to the Reformation than all the Opposition they met with from their common Adversaries. Two Errors the Ground of the Contention about the Supper.Now all those uncertain and absurd Opinions, and the Contentions therefrom arising, have proceeded from their all agreeing in two general Errors concerning this Thing; which being denied and receded from, as they are by us, there would be an easy Way made for Reconciliation, and we should all meet in one spiritual and true Understanding of this Mystery: And as the Contentions, so would also the Absurdities which follow from all the three fore-mentioned Opinions, cease and fall to the Ground.

[129] Inst. Lib. 4. Cap. 17.

The First of these Errors is, In making the Communion or Participation of the Body, Flesh, and Blood of Christ to relate to that outward Body, Vessel, or Temple, that was born of the Virgin Mary, and walked and suffered in Judea; whereas it should relate to the Spiritual Body, Flesh, and Blood of Christ, even that heavenly and celestial Light and Life, which was the Food and Nourishment of the Regenerate in all Ages, as we have already proved.

The Second Error is, In tying this Participation of the Body and Blood of Christ to that Ceremony used by him with his Disciples in the Breaking of Bread, &c. as if it had only a Relation thereto, or were only enjoyed in the Use of that Ceremony, which it neither hath nor is. For this is that Bread which Christ in his Prayer teaches to call for, terming it [Greek: ton arton ton epiousion: τον αρτον τον επιουσιον], i. e. the Super-substantial Bread, as the Greek hath it, and which the Soul partakes of, without any Relation or necessary Respect to this Ceremony, as shall be hereafter proved more at Length.

These two Errors being thus laid aside, and the Contentions arising therefrom buried, all are agreed in the main Positions, viz. First, Believers Souls do really feed upon the Flesh and Blood of Christ.That the Body, Flesh, and Blood of Christ is necessary for the nourishing of the Soul. Secondly, That the Souls of Believers do really and truly partake and feed upon the Body, Flesh, and Blood of Christ. But while Men are not content with the Spirituality of this Mystery, going in their own Wills, and according to their own Inventions, to strain and wrest the Scriptures to tie this spiritual Communion of the Flesh and Blood of Christ to outward Bread and Wine, and such like carnal Ordinances, no Wonder if by their carnal Apprehensions they run into Confusion. But because it hath been generally supposed that the Communion of the Body and Blood of Christ had some special Relation to the Ceremony of breaking Bread, I shall first refute that Opinion, and then proceed to consider the Nature and Use of that Ceremony, and whether it be now necessary to continue; answering the Reasons and Objections of such as plead its Continuance as a necessary and standing Ordinance of Jesus Christ.