The Preface
Grace and increace of knowelege frō God the Father through oure Lorde Jesus Christ, be with the Christen reader, and with all thē that loue the Lorde vnfaynedly Amen.
1. Tim. 3. Tit. 1.
I chaunced beynge in these partyes, to be in companye with a Christen brother which for hys commendable conversaciō, and sobre behaueoure myght better be a Byshoppe thē many that weare myters, yf the rule of .S. Paule were regarded in their electyon. Thys brother after moche cōmunycacyō, desyred to knowe my mynde as touchynge the sacramēt of the body ād bloode of our sauyoure Christ. Which thynge I opened vnto hym accordynge to the gyfte that God had geuen me. Firste I proved vnto hym that yt was no article of oure fayth necessarye to be beleued vnder payne of dampnacyon. Then I declared that Christe had a naturall bodye, euen as myne ys (savynge synne) and that yt coulde no more be in two places at ones then myne can. Thyrdly, I shewed hym that it was not necessarye, that the wordes shulde so be vnderstonde as they sownde. But that yt myght be a phrase of scrypture, as there are innumerable. After that I shewed hym certen suche phrases ād maner of speakynges. And that yt was well vsed in oure Englyshe tongue. And fynally, I recyted after what maner they myght receyue yt accordynge to Christes institucyon, not fearynge the frowarde alteracyon that the Prestes vse, contrarye to the fyrste forme and institucion.
When I had suffycyently publyshed my mynde, he desyred me to entitle the some of my wordes, ād write them for hym, because they semed ouerlonge to be well reteyned in memorye. And albeit I was loth to take the matter in hāde, yet to fullfyll his instaunte intercession, I toke vpon me to touche this terryble tragedye, and wrote a treatyse, whiche beside my paynfull impresonment, is lyke to purchace me moste cruell death, which I am readye ād gladde to receyue with the spiryte and inwarde man (although the fleshe be frayle) when so euer yt shall please God to laye yt vpon me. Notwithstondynge to saye the truthe, I wrote yt not to the intent that yt shulde haue bene publyshed. For thē I wolde haue towched the matter more earnestlye, and haue wryten, as well of thespyrytuall eatynge & drynkynge whiche is of necessyte, as I ded of the Carnall, whiche is not so necessarye. For the treatyse that I made was not expedyent for all men, albeit yt were suffycient for thē whō I toke in hande to instructe. For they knewe the spyrytuall and necessarye eatynge and drynkynge of his bodye and bloode, whiche is not receyued with the teth and belye, but with the eares and fayth, and onely neaded instructyon in the outwarde eatynge, which thynge I therfore onely declared. But now it is commen a brode and in many mens mowthes, in so moche that master More which of late hathe busyed hym selfe to medle in all soche mattres (of what zele I wyll not defyne) hath sore laboured to confute yt. But some mē thynke that he is ashamed of his parte, ād for that cause doth so dylygently suppresse the worke whiche he prynted. For I my selfe sawe the worke in prynte in my Lorde of Wynchesters howse, upon S. Stephens day last paste. But neyther I, nor all the fryndes I coulde make, myght attayne any copye, but onely one wryten copye whiche as yt semed was drawen out in greate haste. Not withstondynge I can not well Judge, what the cause shulde be, that hys boke is kept so secrete. But this I am ryght sure of, that he neuer touched the foundacyō that my treatyse was buylded upon. And therfore syth my foundacyon stondeth so sure and invyncyble (for els I thynke verely he wolde sore haue laboured to haue undermyned yt) I wyll therupon buylde a lytle more, and also declare that hys ordynaunce is to slender to breake it downe although it were sett vpon a worse foundacyon.
❧The foundacyon of that lytle treatyse was, that it is no artycle of our fayth necessarye to be beleued under payne of dampnacyon, that the Sacramēt shuld be the naturall bodye of Christe: which thynge is proued after this maner as foloweth.
Firste we muste all aknowlege that it is no artycle of our fayth whiche can saue vs nor whiche we are bounde to beleue under the payne of eternall dampnacyon. For yf I shulde beleue that hys verye naturall bodye bothe fleshe and bloode were naturally in the breade and wyne, that shulde not save me, seynge many beleue that, and receyue it to their dampnacyon, for it is not hys presēce in the breade that cā saue me, but hys presence in my harte through fayth in hys bloode, which hathe washed out my synnes and pacyfyed the Fathers wrathe towarde me.
Obiection.
And a gayne yf I do not beleue hys bodelye presence in the breade and wyne, that shall not dampne me, but the absence out of my harte through vnbeleue. Now yf they wolde here obiecte that thoughe yt be true that the absence out of the breade coulde not dampne vs: yet are we bounde to beleue it because of Goddes worde, whiche who beleueth not, as moche as in hym lyeth, maketh God a lyer. And therfore of an obstynate mynde not to beleue hys worde, maye be an occasyon of dampnacyon.
Soluciō
To this we may answere, that we beleue Goddes worde and knowlege that it is true: but in this we dissent, whether it be true in the sense that we take it in, or in the sense that ye take it in. And we saye agayne, that though ye haue (as yt apereth vnto yow) the evidēt wordes of Christe, and therfor consiste in the barke of the letter: yet are we compelled by conferrynge of the scryptures together, within the letter to serche out the mynde of our sauiour whiche spake the worde. And we saye thyrdly, that we do it not of an obstinate mynde. For he that defendeth a cause obstinatly (whether yt be true or false) is euer to be reprehended. But we do yt to satysfye our consciences whiche are compelled by other places of scripture, reasons, and doctours, so to Iudge of yt.
And euen so ought yow to Iudge of youre partye, and to defend youresentence not of obstinacye, but by the reason of scriptures which cause you so to take yt. And so ought neyther partye to dispyse other, for eche seaketh the glory of God, and the true vnderstondynge of the scripture. This was the foundacyon of my fyrste treatyse that he hathe left vnshaken, which ys agreate argument that yt is very true. For els hys pregnant witte could not haue passed yt so cleane over. But wolde haue assayled yt with some sophisticall cavillacyon which by hys paynted poetrye he myght so haue colloured, that at the least he myght make the ignoraunt some apparēce of truthe, as he hathe done agaynste the resydue of my fyrste treatyse, which neuertheles ys true ād shall so be proved. ¶And firste that it is none article of our faythe necessarye to be beleued vnder payne of dampnacyon, may thus be furder cōfyrmed. The same faithe shall saue vs whiche saued the old fathers before Christes incarnacyon: But they were not bounde vnder payne of dāpnacyon to beleue this poynte, therfore yt foloweth that we are not bounde therto vnder the payne of dampnacyon. The fyrste parte of myne argument ys proued by S. Austen ad Dardamum. And I dare boldly say almost in an .C. places more. For I thynke there be no proposicyon which he doth more often inculcate then thys, that the same faythe saved vs which saued our fathers. The secōde parte ys manyfest, that yt nedeth no probacyon. For how coulde they beleue that thynge which was neuer sayde nor done, and without the worde they coulde haue no faythe. Upon the truthe of these two partes muste the conclusyon neades folowe. Not withstōdynge they all ded eate Christes bodye and dronke hys bloode spirytually, although they had hym not presēt to their teth. And by that spirytuall eatynge (which is the fayth in hys body ād blode) were saued as well as we are. For assoone|Adam.|as our fore father Adam had transgressed Godes precepte, & was fallē vnder cōdēpnacyō, oure moste mercyfull father of hys gracyous favoure gaue hym the promyse of helthe and conforte, wherby as many as beleued yt, were saued frō the thraldome of their transgressyon. The worde and promyse was this. I shall put enmyte betwene thy sede and her sede,|Gene. 3.|that sede shalt treade the on the heade, and thou shall trede yt on the hele. In this promyse they had knowlege that Christe shulde destroye the devyll with all his power, ād delyuer hys faythfull from their synnes. And where he sayd that the devyl shulde treade yt on the hele, they vnderstode ryght well that the devyll shulde fynde the meanes by his wyles and wyckedmynysters to put Christe to deathe. And they knewe that God was true, and wolde fulfyll hys promyse vnto them, and hartely longed after this sede, and so dede bothe eate hys bodye and drynke his bloode, acknowlegynge with infynyte thankes, that Christ shulde for their synnes take the perfecte nature of manhode upon hym and also suffer the deathe: This promyse was geuen to Adam, and saued as many as ded beleue and were thankefull to God for his kyndnes, ād after yt was|Abrahā. Gene. 12|establyshed vnto our father Abraham by the worde of God, which sayde, in thy sede shall all nacyons of the earthe be blessed. And with hym God made a couenāt, that he wolde be his God and do hym good. And Abraham a gayne promysed to kepe his preceptes and walke in hys wayes. Then God gaue hym the sacrament of circumsicion and called that hys couenaunte, which thynge notwithstōdynge was not the very couenaunt in dede although yt were so called. But was only a sygne, token, sacrament, or memoryall of the couenaunte that was betwene God and hym, whiche myght expounde our matter, yf men had eyes to see. After that God promysed him a sone whē hys wyfe was past chylde bearynge and he also very olde. Neuerthelesse he doubted not of Goddes worde. But surely beleued, that he which promysed it was able to perfourme it. And that was recounted vnto hym for ryghtuousnes. This Abraham ded bothe eate hys bodye ād drynke hys blode (through faythe) belevynge verely that Christ shulde take our nature and sprynge oute of hys seede (as touchynge his fleshe) and also that he shulde suffer deathe to redeme vs. And as Christ testifyeth,|Ioan. 8.|he hartely desyred to see the day of Christ. And he sawe it and reioysed. He sawe yt in faythe ād had the day of christ, that is to say, all those thynges that shulde chaunce hym, playnly revelated vnto hym, albeit he were deade many hundred yeres before yt were actually fulfylled ād reuelated vnto the worlde. And by that fayth was he saued, and yet neuer ded eate hys fleshe with hys teth, nor neuer beleued that breade shulde be hys bodye and wyne hys bloode. And therfore syth he was also saued without that fayth, and the same faythe shall saue vs which saued hym, I thynke that we shall also be saued yf we eate hym spiritually (as he ded) although we neuer beleued that the breade ys hys bodye. Furthermore that mercyfull|Moses.|Moses (which brought the chyldern of Israell out of Egypte in to the wyldernes) obtayned of God by prayers, both manna from heauen to feade hys people,also water out of the stone to refresh and comforte them. This māna and water were even the same thynge vnto thē that the breade and wyne ys to vs. For as S. Austyn saythe:|Aug. de uite agē darum.|Quicunque in manna Christum intellexerunt eumdem quem nos cibum spiritualem manducauerunt. Quicunque autem de manna solam saturitatem quesiuerunt manducabant et mortui sunt. Sic etiam eundem potum: petra enim erat Christus.
That is to say, as many as in that manna vnderstoode Christ, ded eate that same spirytuall meate that we do, but as many as sought onely to fyll their bellyes of that māna (the fathers of the unfaythful) dyd eate and are dead. And lykewyse the same drynke, for the stone was Christ. Here maye you gather of S. Austyn, that the manna was vnto them, as the breade ys to vs, and lykewyse that the water was to them, as the wyne ys to vs, whiche anone shall apeare more playnly. s. Austyn sayth further.|Aug. super Ioā. tract. 26.|Manducauit & Moyses manna manducauit & Phinees, manducauerunt ibi multi qui deo placuerunt & mortui non sunt. Quare quia uisibilem cibum spiritualiter intellexerunt, spiritualiter esurierunt, spiritualiter gustauerunt, ut spiritualiter satiarentur, omnes eandem escam spiritualem māducauerunt, & omnes eundem potum spiritualem biberunt, spiritualem utique eandem nā corporalem alterā (quia illi manna, nos aliud) spiritualem uero eandem quam nos. Vt omnes eundem potum spiritualem biberunt aliud illi, aliud nos: sed spem uisibili quod tamen hoc idem significaret uirtute spirituali. Quomodo eundem potum biberant (inquit Apostolus) de spirituali sequenti petra: petra autem erat Christus.That ys to saye, Moses also dede eat manna, and Aaron, ād Phinees, ded eate of yt, which plesed God and are not deade. Wherfore? Because they understode the visyble meate spiritually. They were spiritually an hongred, they tasted yt spiritually, that they myght spiritually be replenyshed. They ded all eate the same spyrytuall meate and all drāke the same spyrytuall drynke. Euen the same spyrituall meate albeit an other bodely meate, for they ded eate manna, and we eat an other thyng, but they ded eate the same spirituall which we doo. And they all ded drynke the same spirituall drynke. They dranke one thynge, and we an other: But that was in the outwarde apparence, which neuerthelesse ded sygnyfye the same thynge spiritually. Nowe dranke they the same drynke. They (sayth Thapostle) drāke of the spirytuall stone folowynge them, and that stone was Christ. And therunto Bede added these wordes.Videte autem fide manente signa uariata.That is to saye. Beholde that the sygnes are altered, and yet thefaythe abydeth one.|Beda super. 1. Cor. 10.|Of these places you may playnely perceyue not onely that yt is non artycle necessary to be beleued vnder payne of dampnacyō, seynge the olde Fathers neuer beleued yt. And yet ded eate Christ in fayth bothe before they had the manna, and with no lesse frute whan the manna was ceased. And albeit the māna was to them as the sacrament ys to vs, and they eate even the same spirytuall meate that we do, yet were they neuer so madde as to beleue that the manna was chaunged in to Christes owne naturall body. But vnderstode yt spirytually, that as the outwarde man ded eate the materyall manna which comforted the bodye, so ded the inwarde man through fayth, eate the bodye of Christ, belevynge that as that manna came downe from heavē and conforted their bodyes, so shulde their savyoure Christe which was promysed thē of God the Father, come downe from heauē and strēgthē their soules in euerlastynge lyfe, redeamynge them from their synne by his death and resurrectyon. And lyke wyse do we eate Christe in fayth both before we come to the sacrament, ād more expresly through the sacrament, and with no lesse frute after we haue receyued the sacrament, and neade no more to make yt hys naturall bodye, thē the manna was, but myght moche better vnderstonde yt spirytuallye, that as the outwarde mā dothe eate the materyall breade which cōforteth the bodye, so doth the inwarde mā through faythe eate the bodye of Christe, belevynge that as the breade ys broken, so was Christes bodye broken on the crosse for our synnes which cōforteth our soules vnto lyfe euerlastynge. And as that faythe ded saue thē without belevynge that the manna was altered into hys bodye, even so dothe this faythe saue vs, although we beleue not that the substaunce of breade ys turned in to his naturall bodye. For the same fayth shall saue vs which, saved them. And we are bounde to beleue no more vnder payne of dampnacyon, thē they were bounde to beleue. They beleued in God the Father almyghty maker of heaven and earth, and all that ys in them.|Gene. 1.|They ded beleve that Christe was the sōne of God. They ded beleue that he shuld take our nature of a virgyn.|Psalm. 2.|They beleued that he shulde suffer the death|Esay. 7.|for our delyuerāce, which thynge was|Actes. 3.|sygnyfied in all the sacryfyces, and besydes that testyfyed in euery Prophete. For|Actes. 2.|there was verely not one Prophete, but he spake of that poynte:|Psal. 15.|They beleued that hys soule shuld not be lefte in hell, but that he shulde aryse from death and reynge euerlastyngly with his Father.
And to be shorte, there is no poynte in oureCrede, but that they beleued yt, as well as we do, and those artycles are onely necessarye vnto saluacyon. For them, am I bounde to beleue, and am dampned without excuse yf I beleue them not. But the other poyntes contayned in scripture although they be vndoubted verytees, yet may I be saued without them. As be it in case that I neuer harde of them, I canot vnderstande them nor comprehende them, or yf that I heare them, yet by the reason of another texte mysconstrue thē, as the Bohemes do the wordes of Christe in the .6. chapiter of Iohan. All these thynges I saye may be done without any Ieoperdye of dampnacyō. In every texte ys but onely one veryte, for which it was spoken, ād yet some textes there be which of catolycke doctours are expounded in vi. or, vij. sondry fashyons. Therefore if we beleue the artycles of our crede, in the others ys no parell, so that we haue a probable reason to dyssent from them. But now to retourne to our purpose. Yf we wyll examyne the autorytees of S. Austyn and Beda before alleged, we shall espye that besyde the probacyon of this forsayde proposicyon, they open the mysterye of all our matter to them that haue eyes to see. For, S. Austyn sayth, that we and the olde fathers do dyffer as touchynge the bodely meate, for they ded eate manna, and we breade, but albeit yt varyed in the outwarde apperaunce, yet neuerthelesse spirytually yt ded sygnyfye one thynge. For both the māna ād breade sygnyfyed Christe. And so both they and we do eate one spirytuall meate, that ys to saye, we bothe eate the thynge which sygnifyeth and representeth vnto vs the very one spirituall meate of out soules, which is Christe.
And beda doth playnely call both the māna and the breade sygnes, sayēge. Beholde that the sygnes are altered and yet the fayth abydeth one. Now yf they be sygnes, than they do sygnyfye and are not the very thyng yt selfe which they do sygnyfye. For the sygne is a thynge dyuerse from the thynge yt selfe which it doth sygnyfye and represent. As the ale polees are not the ale yt selfe which they do sygnyfy or represēt. Here thou wylt obiecte agaynste me, that yf this fayth be suffycyent, what nedeth the institucyō of a sacramēt? I answere, that sacramētes are instituted for. iij, causes: The fyrste ys assygned of S. Austyn, which sayth on this maner.|Aug. cōtra Faustum. Li. 19. ca. 11.|In nullum autem nomen religionis, seu uerū, seu falsum, coagulari homines possunt, nisi signaculorum seu sacramentorum uisibilium cōsortio colligantur, quorum sacramentorum uis inenarrabiliter ualet plurimum, & ideo contempta sacrilegos facit. impie quippe cōtemnitur sine qua persici nō potest pietas.Thatys to saye: mē cā not be ioyned in to any kynde of relygyō whether yt be treue or false, excepte they be knytte in felowshyppe by some vysyble tokēs or sacramētes, the power of which sacramentes ys of suche efficacyte, that cā not be expressed. And therfor yt maketh them that dyspyse yt to be abhorred, for it is wyckednes to despyse that thynge without which godlynes can not be brought to passe. Thus yt apereth that necessyte ys the fyrst cause. For there can no congregacyon be severed out of the multytude of men, but they muste nedes haue a sygne, tokē, sacramēt, or commō badge, by the which they may knowe eche other. And there is no defferēce betwene a sygne or a badge ād a sacrament, but that the sacrament sygnyfyeth an holy thynge, and a sygne or a badge dothe sygnyfye a worldly thyng.|Augustī ad Marcellinū.|As S. Austē sayeth. Sygnes when they are referred to holy thynges are called sacramētes. The seconde cause of their instytucyōys, that they may be a meane to brynge vs vnto hys fayth, & to enprēte yt the deper in vs, for yt doth customably the more move a man to beleue, when he perceyueth the thynge expressed to dyuerse sēses at ones. As yf I promyse a mā to mete hym at aday appoynted, he wyll sōwhat trust my worde, but yet he trusteth not so moche vnto it, as yf I ded both promyse hym with my worde and also clappe handes with hym, or holde vp my fynger, for he counteth that this promyse ys stronge ād more faythfull then ys the bare worde, because yt moveth mo senses. For the worde doth but onely certyfye the thynge vnto a mā by the sence of hearynge; but whē with my promyse immedyatly after I holde vp my fynger, then do I not onely certyfye hym by the sense of hearynge: But also by hys syght, he perceyueth that that facte confyrmeth my worde. And in the clappynge of handes he perceyueth both by hys sight ād fealynge, besyde the worde, that I wyll fulfyll my promyse. And lykewyse yt ys in this sacramente, Christ promysed them, that he wolde geue hys bodye to be slayne for their synnes. And for to establyshe the fayth of this promyse in them, he ded instytute the sacrament which he called hys bodye, to thentēt that the very name yt selfe myght put them in remembraunce what was mēt by yt, he brake the breade before them, sygnyfyenge vnto them outwardly euen the same thynge, that he by his wordes hadde before protested And euen as hys wordes hadde enformed thē by their hearynge, that he entended so to do: so the breakynge of that breade enformed their eye syght that he wolde fulfyll hys promyse. Then he dede dystrybute yt amonge them to enpryntethe matter more depely in them, sygnyfyenge therby, that even as that breade was devyded amonge them, so shuld hys bodye and frute of hys passyon be dystrybuted vnto as many as beleued hys wordes. Fynally he caused them to eate yt, that nothynge shuld be lackynge to cōfyrme that necessarye poynte of fayth in them, sygnyfienge therby, that as verely as they felte that breade within them, so sure shuld they be of hys bodye through fayth. And that euen as that breade doth nouryshe the bodye, so doth the fayth in hys bodye breakynge nouryshe the soule vnto euerlastying lyfe. Thus ded our mercyfull savyour (which knoweth our fraylte ād weakenes) to establyshe ād strengthē their fayth in hys bodye breakynge ād bloode shedynge, which is our shoteāker and laste refuge, without which we shulde all peryshe. The thyrde cause of this institucyon and profyte that cōmeth of yt ys this. They that haue receyued these blessed tydynges and worde of health, do loue to publyshe thys felycyte vnto other men. And to geue thankes before the face of the congregacyon vnto their bounteous benefactoure, and as moche as in them is, to drawe all people to the praysynge of God with them, which thynge though yt be partely done by the prechynge of Godes worde ād frutefull exhortcyons, yet doth that vysyble token & sacramente (yf a man vnderstāde what ys mēt therby) more effectuously worke in them both fayth and thankesgeuynge, thē doth the bare worde: But yf a man wote not what yt meaneth, ād seketh healthe in the sacrament and outwarde sygne, thē may he well be lykened vnto a fonde felowe, which when he ys very drye, & an honest man shewe hym an ale pole, and tell hym that there is good ale ynough, wold go ād sucke the ale pole, trustynge to get drynke out of yt, and so to quench hys thurste. Now a wyse man wyll tell hym that he playeth the foole. For the ale pole doth but sygnyfye that there ys good ale in the howse, where the ale pole stādeth, ād wyll tell hym that he must go nere the howse, ād there he shall fynde the drynke, ād not stāde suckynge the ale pole in vayne. For yt shall not ease him, but rather make him more drye. For the ale pole doth sygnyfye good ale: yet the ale pole yt selfe ys no good ale, neyther ys there any good ale in the ale pole. And lykewyse yt ys in all sacramentes. For yf we vnderstande not what they meane, ād seke health in the outwarde sygne: thē we sucke the ale pole ād laboure in vayne. But yf we do vnderstāde the meanynge of thē, thā shal we seake what they sygnyfye, and go to the thyngesygnyfyed, and there shall we fynde vndoubted health. As to our purpose, in this Sacrament wherof we speake, we muste note what yt sygnyfyeth, ād there shall we fynde our redēpcyon. It sygnyfyeth that Christes bodye was broken vpon the crosse to redeame vs from the thraldome of the deuyll, ād that his blode was shedde for vs to washe away our synnes. Therfore we muste ronne thyther yf we wyll be eased. For yf we thynke to haue our synnes forgeven, for eatynge of the sacrament, or for seynge the sacrament ones a day, or for prayenge vnto yt: then surely we sucke the ale pole. And by thys you may perceyue what profytte commeth of these sacramentes the which eyther haue no sygnyfycacyons put vnto them, or els when their sygnyfycacyons are loste and forgotten. For then no doubt they are not commended of God, but are rather abhomynable. For whan we knowe not what they meane, then seake we health in the outwarde dede, and so are iniuryous vnto Christe and hys bloode. As by example, the sacryfyces of the Iewes were well allowed and accepted of God as longe as they vsed them a ryght and vnderstoode by thē the death of Christe, the sheadynge of hys blood, ād that holy oblacyō offred on the crosse ones for euer. But when they begane to forget this sygnyfycacyon and sought their healthe and ryghtuousnes in the bodely worke and in the sacryfyce yt selfe, then were they abhomynable in the syght of God, and then he cryed out of them bothe by the Prophete Dauid and Esaye: And lykewyse yt is with our sacramentes. Let vs therfore seke vp the sygnyficacyōs, & go to the very thyng which the sacramēt ys set to presēt vnto vs. And there shall we fynd such frutefull foode as shall neuer fayle vs, but cōforte our soules into lyfe euerlastynge.
Now wyll I in order answere to master Mores boke, and as I fynde occasyō geuen me, I shall indeuoure my selfe to supplye that thynge which lacked in the fyrste treatyse. And I trust I shall shewe suche lyght that all men whose eyes the Prynce of thys worlde hath not blynded, shall perceyue the truthe of the scripture and glorye of Christe. And where as in my fyrste treatyse the truthe was set forthe with all symplycyte, and nothynge armed agaynste the assaultes of sophysters, that haue I somwhat redressed in this boke, ād haue brought bones fytte for their teth, which yf they be to busy, may chaunce to choke them.
Thus endeth my lytle treatyse that I wrote vnto my frynde, beynge sufficyent for hys instructyon.