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A reply unto M. Hardinges answerA replie vnto M. Hardinges ansvveareJohn Jewel, 1565

The B. of Salisbury.The B. of Sarisburie.

pp. 114–11715 passages

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:846p. 114

The B. of Salisbury.

The B. of Sarisburie.

:847p. 114–115

The best stay, that these men can lay hold upon, is to deny Christs Institution. And therefore M. Harding saith here, In no wise we do not grant it, which is an argument of good courage, but of small proof. But he addeth further, If it ⟨p. 115⟩were Christs Institution, yet notwithstanding by the authority of the Church, ¹and upon good consideration, it might be broken. His reasons be these, In the old Testament, David did eat the Shewbread, notwithstanding it were forbidden: the people in the wilderness ceased from Circumcision, notwithstanding it were commanded▪ the Maccabees fought and defended them selves upon the Sabbath day,² notwithstanding God had appointed that day to rest.³ In the New Testament, we Baptize Infants that can receive no teaching:⁴ and sometime we think it sufficient to sprinkle them, or to pour them over: and the Apostles contrary to Christs Institution, Baptized in the name of Jesus Only. If M. Harding could have brought any such example, or authority, as was required, such poor helps should not have needed. For these allegations are partly true, partly false, partly not agreeing to that we have in hand, neither in place, nor in time, nor in the end, nor in the manner of doing, nor in other circumstances: & therefore make little to this purpose.

The best staye, that these men can lay holde vpon, is to denie Christes Institution. And therefore M. Hardinge saith here, In no wise wee doo not graunt it, which is an argument of good courage, but of smal proufe. But he addeth further, If it

:856p. 116

The objection of washing of feet is common, & hath been often answered. S. Bernard calleth it a Sacrament. ¹I grant. But S. Bernard is a Doctor but of late years, and therefore his authority herein must weigh the lighter. Neither doth he so call it according to the nature, and common Definition of a Sacrament. For neither was there any certain element namely chosen, nor any special words appointed to make it a Sacrament, nor any promise of Grace thereto annexed. Only he calleth it a Sacrament by a general kind of taking. And in that meaning S. Hilary saith,² The Sacrament of Praie•: the Sacrament of Fasting: the Sacrament of Fullness: the Sacrament of Thirst: the Sacrament of Weeping. And S. Bernard in an other place in like sort saith,³ The Sacrament of a painted Cross: and in this place he saith, that the washing of feet betokeneth the washing, and purging of venial sins,⁴ which signification he calleth a Sacrament.

The obiection of wasshing of féete is common, & hath been often answeared. S. Bernarde calleth it a Sacrament. ¹I graunte. But S. Bernarde is a Doctour but of late yeres, and therefore his authoritie herein must weigh the lighter. Neither dooth he so cal it according to the nature, and common Definition of a Sacrament. For neither was there any certaine element namely chosen, nor any special woordes appointed to make it a Sacrament, nor any promisse of Grace thereto annexed. Onely he calleth it a Sacrament by a general kinde of takinge. And in that meaning S. Hilarie saithe,² The Sacrament of Praie•: the Sacrament of Fasting: the Sacrament of Fulnesse: the Sacrament of Thirste: the Sacrament of Weeping. And S. Bernarde in an other place in like sorte saithe,³ The Sacrament of a painted Crosse: and in this place he saith, that the washinge of féete betokeneth the washing, and purging of venial sinnes,⁴ whiche signification he calleth a Sacrament.

1In sermone de Coena Domini.
2Hilar. in Matt. canon. 5. 11. 12. 23.
3Hilar. De Trinita. li. 10.
4Bernard. De bonis defendendis.Bernard. De bonis defendēdis.

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But Christ saith, I have given you an example, that as ye have seen me do, ye also do the like. Therefore (saith M. Harding) this commandment bindeth as well as the other, Drink ye all of this. How may a man trust M. Harding in the dark, that will thus deceive him in the light? For he knoweth that the washing of feet was neither Institution of Christ, nor any part of the Sacrament, nor specially appointed to be done by the Apostles, nor the breach thereof ever deemed Sacrilege,¹ as Gelasius writeth of this disorder of the half Communion. Whether the Apostles for any time after Christs Resurrection observed it or no, it appeareth not. Neither is there any thing, to my remembrance, written of it.² As we may perceive by S. Paul, it was an office more belonging unto women, then unto men. And it seemeth by S. Augustine, that this Ceremony in the Church had relation unto some other cause, and not unto the Institution of Christ, neither to the example or practise of the Apostles. For thus he writeth unto his friend Januarius touching the same:³ If thou demand, upon what consideration this Ceremony of washing feet began first, notwithstanding I have well thought of it, yet can I find nothing, that seemeth more likely, then this: for that the bodies of them that had appointed to be Baptized (at Easter) being il cherished by reason of the Lenten fast, would have had some loathsomeness in the touching, onlesse they had been washed at some time before: And that therefore they chose this day chiefly to that purpose, upon which day the Lords Supper is yearly celebrate. Here S. Augustine saith, it was the fulsomeness of the bodies, and loathsomeness of the senses, that first began this Ceremony, and not the Institution or commandment of Christ. But as touching the Ministration of the Communion in Both Kinds, it is most certain, that the Apostles used it, and that Christ commanded it to be used still until his coming.

But Christe saithe, I haue geuen you an example, that as ye haue seen me doo, ye also doo the like. Therefore (saith M. Hardinge) this commaundement byndeth as wel as the other, Drinke ye al of this. How may a man trust M. Hardinge in the darke, that wil thus deceiue him in the light? For he knoweth that the washinge of feete was neither Institution of Christe, nor any parte of the Sacrament, nor specially appointed to be doone by the Apostles, nor the breache thereof euer déemed Sacriledge,¹ as Gelasius writeth of this disorder of the halfe Communion. Whether the Apostles for any time after Christes Resurrection obserued it or no, it appeareth not. Neither is there any thing, to my remembrance, writen of it.² As wée may perceiue by S. Paule, it was an office more belonging vnto wemen, then vnto men. And it séemeth by S. Augustine, that this Ceremonie in the Churche had relation vnto some other cause, and not vnto the Institution of Christe, neither to the example or practise of the Apostles. For thus he writeth vnto his fréende Ianuarius touching the same:³ If thou demaunde, vpon what consideration this Ceremonie of washinge feete beganne first, notwithstandinge I haue wel thought of it, yet can I finde nothinge, that seemeth more likely, then this: for that the bodies of them that had appointed to be Baptized (at Easter) being il chearished by reason of the Lēten fast, woulde haue had some lothsomnesse in the touchinge, onlesse they had beene washte at some time before: And that therefore they chose this day chiefely to that purpose, vpon whiche day the Lordes Supper is yerely celebrate. Here S. Augustine saithe, it was the fulsomnesse of the bodies, and lothsomnesse of the senses, that first began this Ceremonie, and not the Institution or commaundement of Christ. But as touchinge the Ministration of the Communion in Bothe Kindes, it is most certaine, that ye Apostles vsed it, and that Christ commaunded it to be vsed stil vntil his comminge.

1De Con. dist. 2. Comperimus.
21. Timoth 5.
3Augustin. ad Januar. Epist. 118Augustin. ad Ianuar. Epist. 118

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With what indifferent judgement then can M. Harding thus compare these things together: a Sacrament, with no Sacrament: an Institution, with no institution: a thing, that in the Primitive Church was every where used, with that ⟨p. 117⟩thing, whereof no proof can be made, that upon Christs commandment it was ever used. Neither did Christ therefore so abase him self, to wash his Disciples feet, to the intent they according to the letter should do the same: but in him self to show them a perfect example of humility▪ For they were yet in a deep dream, that Christ should come like a King with all worldly Majesty, and that they should be Princes,¹ & sit with him to rule the world. Therefore to break them out of this sleep, he took upon him this vile and servile office, that they might see, that his coming was to serve them, and therefore might learn humility, by his example one of them to serve an other.² In like manner Christ set a child before his Disciples,³ & willed them all to be as children. He bad them to shake of the dust from their shoes,⁴ & to carry neither rod nor scrip about them, and to salute no man upon the way: not that they should practise these things according to the rigour of the words, but to the intent that by the same, they might be induced to a deeper understanding. Such, was the Sacrament, and meaning of the Washing of feet.

With what indifferent iudgement then can M. Hardinge thus compare these thinges togeather: a Sacrament, with no Sacrament: an Institution, with no institution: a thing, that in the Primitiue Church was euery where vsed, with that ⟨p. 117⟩thing, wherof no proufe can be made, that vpon Christes commaundement it was euer vsed. Neither did Christe therefore so abase him selfe, to washe his Disciples féete, to the intente they according to the letter should doo the same: but in him selfe to shew them a perfite example of humilitie▪ For they were yet in a déepe dreame, that Christe should come like a Kinge with al worldly Maiestie, and that they should be Princes,¹ & sit with him to rule the worlde. Therfore to breake them out of this sleape, he tooke vpon him this vile and seruile office, that they might sée, that his comming was to serue them, and therefore might learne humilitie, by his example one of them to serue an other.² In like manner Christe set a childe before his Disciples,³ & willed them al to be as children. He bad them to shake of the dust from their shoes,⁴ & to carie neither rodde nor scrippe aboute them, and to salute no man vpon the way: not that they shoulde practise these thinges according to ye rigour of ye woordes, but to the intent yt by the same, they might be induced to a déeper vnderstanding. Such, was the Sacrament, and meaning of the Washing of féete.

1Matthae. 20.
2Matth. 18.
3Math. 10.
4Matth. 8.