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or that they were not saued at all by the same faith that we are. Albeit this can not be denied but that our forefathers did eat the body of Christ, and drinke his bloud, but thys eatinge and drinking was spirituall, consisting onlye in faith, and not in the tethe. For they were al vnder the cloud, and dranke of the rock which folowed them. This rocke was Christ, which was promised then to come into the world, & this promise was first made vnto Adam, whē as it was said vnto the serpent, I will put hatred betwene thee and the woman, betwene her sede and thy sede. &c. And afterward again vnto Abraham, in thy seede shall all people be blessed &c. 

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References are to I Corinthians 10:1-4; Genesis 3:15 and Genesis 26:4.

Adding also the Sacrament of Circumcision, whiche was called the couenaunt, not because that it was so in dede, but because it was a signe and a token of the couenaunte made betwene God and Abraham, admonyshing vs therby, howe we shoulde speake and thinke touching the sacramēt of his body and bloud. Verely that albeit it be called the body of Christ, we should properly vnderstand therby the frute of our iustification, which plentyfully aboundeth vnto al faythfull, by his most healthful body and bloude. Likewise the same promise was made vnto Moyses, þe most meke and gentle captain of the Israelites, which did not only him self beleue vpon Christ, whyche was so often promised, but also did prefigurat him out by diuers meanes. Both by the Manna whiche came downe from heauen, and also by the water which was broughte oute of the rocke, for the refreshing of the bodies of his people, neither is it to be doubted, but that thys Manna and this water had also a Prophetical mistery in it, declaring the very self same thīg then, which the bread and the wine doth now declare vnto vs in the Sacramente. For thus sayeth S. Austine: who so euer did vnderstand Christ in the Manna, did eate the same spirituall foode that we doo. But they which by that Manna, sought onlye to fill their bellies, they did eat it, and are dead. So likewise be sayeth of the drinke, for the rocke was Christ, and by and by after he sayeth: Moyses did eat Manna and Phinees also, and manye other also dyd eat therof, whiche pleased God and are deade. Why? because they did vnderstand the visible meat spiritually. They did spiritually honger and did spiritually taste of it, that they myght spiritually be satisfied. They al did eat one spirituall meat, and all did drinke of one spirituall drinke. All one spirituall thinge, but an other corporall matter, (because they dyd eate Manna, and we a nother thing) but al one spirituall thing that we dyd eat. As al did drinke one spiritual drinke, yet they drank one thing and we a nother: which signified all one thing in spiritual effect. How did they drinke al one thinge, sayeth the Apostle? Of the spirytuallrocke which followed them, for the rocke was Christ. And S. Bede addinge these woordes, sayeth: Behold faithe remaininge, the sygnes are aultred. Therby a man may perceiue, that the Manna which came downe from heauen, was the same vnto them, that oure sacrament is vnto vs, and that by either of them is signified that the body of Christ came downe from heauen, and yet notwithstanding, neuer anye of them saide, that Manna to be the bodye of Messias, as our sacramentall bread, is not in dede the body of Christe, but a misticall representation of the same. For like as the Manna which came down from heauen, and the bread which is receiued in the supper, dothe noryshe the body, euen so the body of Christ, comminge downe from heauen, and beinge geuen for vs doothe quicken vp the spirites of the beleuers vnto life euerlasting. Then, if the saluation of both people be a like, and there faith also one, there is no cause why, we should adde transubstantiation vnto our sacrament, more thē they beleued their Manna to be aultered and chaūged. Moreouer, if they be sacramentes, euē by the signification of the name, they must nedes be signes of thinges, or elsse of necessitye, they can be no sacraments. But some manne maye here obiect and say: If onlye faithe, bothe vnto them and also vnto vs, be sufficient for saluation, what nead then anye sacramentes to be instituted? He answeareth, that there are thre causes whye sacramentes are instituted. The first, S. Austen declareth in these words wryting against Fawstus: Men (sayeth he) cannot be knit together into one name of religyon, be it true, or be it false, except they be knit, by the societye of signes and visible sacraments, the power wherof, doo vnsearchably preuayle, in so much, that such as contempne them are sacrilegious. For it is wickedlye contempned, wythout the which, godlines, cannot be made perfect. &c. Another cause is, that they shoulde be healpes to graffe and plante faythe in oure hartes, and for the confirmation of Gods promisses. But this vse of sacramentes, men are yet ignoraunt of, and more which do prepostorously interpreat the same, taking the sygnes for the thing it self and worshipping the same euen by like reason in a manner: as if a man would take the bush that hangeth at the Tauerne dore and sucke it, for to slake his thirst, and will not goo into the Tauerne where the wyne is. Thirdly they do serue vnto this vse, to stirre vp the mindes and harts of the faythfull, to geue thankes vnto God their benefactor, and these in a manner, are the Princypall poyntes of his boke. 
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Foxe's examination of Frith's work reveals a great many debts to the writings of Zwingli and Oecolampadius. For example, the discussion of circumcision (as the foundation of the covenant) and manna (patristic opinion of it as an early manifestation of the Eucharist eating) can be traced to Zwingli's On the Lord's Supper (1526). Discussions of the sacraments as made up of signs and things signified, and the relation between these issues, was a great part of the controversy between Lutherans and Zwinglians. Frith clearly belonged to the Zwinglian camp (which held an analogical connection).

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When More (as is before said) had gotten a coppye of this treatise, he sharpened his pen all that he mighte to make aunswer vnto thys yonge man (for so he calleth him throughout his whole booke) but in

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