This ground is also at length pressed by Cyprian, who showeth[1215] that, in the holy supper of the Lord, Christ alone is to be followed by us; that we are to do what he did; and that we ought not to take heed what any man hath done before us, but what Christ did, who is before all.
Sect. 3. But Bishop Lindsey[1216] asketh of us, if we hold this rule, what is the cause why, at the celebration of the sacrament, we bless not the bread severally by itself, and the cup severally by itself, seeing Christ did so, yet having no cause to move him which concerns not us.
Ans. 1. Beside the common blessing of the elements, in the beginning of the action, we give thanks also in the several actions of distribution, saying after this or the like manner: “The Lord Jesus, the same night he was betrayed, took bread, and when he had given thanks (as we also give thanks to God who gave his Son to die for us) he brake it,” &c. “In like manner also, after supper, he took the cup, and, when he had given thanks (as we also give thanks to God who gave his Son to shed his blood for us), he gave it,” &c. Which form (we conceive) may be construed to be an imitation of the example of Christ.
2. Though we did not observe such a form; yet there were two reasons to move Christ to give thanks severally, both at the giving of the bread, and at the giving of the cup, neither of which concerneth us: 1. The eucharistical supper was one continued action with the other supper which went before it; for it is said, “That whilst they did eat, he took bread,” &c. Wherefore, for more distinction of it from that supper which immediately proceeded, it was fit that he should give thanks severally at the giving of each element. 2. He had to do with the twelve apostles, whose hearts being so greatly troubled with sorrow, John xvi. 6, [pg 1-399] and whose minds not well comprehending that which they heard concerning the death of Christ, John xvi. 12, much less those mystical symbols of it, especially at the first hearing, seeing, and using of the same, it was needful for their cause distinctly and severally to bless those elements, thereby to help the weakness of their understanding, and to make them the more capable of so heavenly mysteries.
Sect. 4. Now, having heard that which the Bishop had to say against our rule, let us examine his own. He holdeth,[1217] That in the actions of Christ's apostles, or the customs of the church, there is nothing exemplary and left to be imitated of us, but that which either being moral, is generally commanded in the decalogue, or being ceremonial and circumstantial, is particularly commanded by some constant precept in the gospel.
Ans. 1. This rule is most false; for it followeth from it that the example of the apostles' making choice of the element of water in baptism, and requiring a confession of faith from the person who was to be baptised; the example also both of Christ and his apostles using the elements of bread and wine in the holy supper, a table at which they did communicate, and the breaking of the bread, are not left to be imitated of us; because these things are ceremonial, but not particularly commanded in the gospel. So that according to the rule which the Bishop holdeth, we sin in imitating Christ and his apostles in those things, forasmuch as they are not exemplary, nor left to be imitated of us.
2. His weapons fight against his own fellows, who allege (as we have showed elsewhere) the custom of the church[1218] is a sufficient warrant for certain ceremonies questioned betwixt them and us, which are not particularly commanded by any precept in the gospel. These the Bishop doth unwittingly strike at it whilst he holdeth that such customs of the church are not exemplary, nor left to be imitated of us.
Sect. 5. Wherefore we hold still our own rule for sure and certain. Christ's actions are either amanda, as the works of redemption; or admiranda, as his miracles; or notanda, as many things done by him for some particular reason proper to that time [pg 1-400] and case, and not belonging to us, which things, notwithstanding, are well worthy of our observation; or imitanda, and such are all his actions which had no such special reason moving him thereto as do not concern us.
Calvin, upon 1 Cor. xi. 1, saith well, that the Apostle there calls back both himself and others to Christ, Tanquam unicum recte agendi exemplar; and Polycarpus Lycerus, upon Matt. xvi. 24, under that command of following Christ, comprehendeth the imitations of Christ's actions.
Most certainly it is inexcusable presumption to leave the example of Christ, and to do that which seemeth right in our own eyes, as if we were wiser than he. And now, having laid down this ground, we are to build certain positions upon it, us follows.