only meat Yet Paul doth bid men drink as well as eat There sits one with brazen face That usurps a Bishops place Who dares thus Christs flock disgrace Now to the Man of Might who sayes he can Doe that which is not in the power of man Who can make Christ of bread hee 's so diuine As Christ of water once did make true wine Angell nor King nor Artizan of skill Can this the Priest alone and he at 's will Others who can make bread out of their grist Must leaue their bread to him to make it Christ Make stones to be men we know that God can And the Priest braggs he can make bread a man Make a God of a man we know men can But his art lyes in making God a man So as if Christ had not took flesh before Yet without flesh he should be now no more Nor can the nimblest Baker work a cake So soone as he his cake a man can make Four words repeated with a voyce submisse Will serue to make vp 's man and God I wisse These four alone Hoc Est Corpus Meum Will work the feat there needs no greater summe Indeed the Priests intention should concurre Or els the work may chance to take a blurre For as they do say This most Rare Invention Will scarcely take without the Priests intention But yet here we must all know That all Priests can not thus doe The Roman can but no moe Naturall Parents be they nee'r so good Are Gods instruments but of flesh and blood To get or make a Soule 's not in their power But he a perfit soule can make each houer Both soule and body are alike to him That shall not want a power nor this a limme Parenâ—s their children get they make them not They get them like themselues with staine and spot But he no gettâ—r is allow'd to bee And wife he does by vow with horror flee Hee 's only a maker and but of one If he make not that one he makes just none And whereas children by degrees do grow That which he makes is made at once not so Full holy also pure voyd of all sin Hauing no soyle without no fault within Yet he that makes him is not without both Which if not he yet others often loth And which is strange he may not get a man But yet make God he may and thinks he can And whereas others works may be destroyed His he belieues is not to be annoyed I ask then of this man this man of might Who does so farre surmount each mortall wight Is thy mouth the virgins womb Is bread her seed Are thy words the Holy Ghost Is this our Creed What Does a Temple make the Architect That thou of bread thy maker the should'st erect Or does a Servant vse to make his Lord That Priests to theirs a beeing do afford O presumptuous Vndertaker Neuer Cake could make a Baker And shall a Priest make his Maker Indeed we see some men by Priests made stones But who sees them make bread flesh blood and bones They rather merit fayth that say they can Sooner make a man bread then bread a man That though Vnnaturall has often been This Supernaturall was yet neuer seen Tell me Was not Christ before thy bearing And hundreds of yeers afore thy sheering Was he not a man before thine annointing And must he yet be made at thine appointing Does he not still abide in humane flesh That yet he must be made of thee afresh And sooner too then thou thy self wast made Eyther man or of this Man-making trade What a kinde of brow hast thou That doest say Thou mak'st him now Since thou took'st thy Priestly vow Hast thou Priests power from the man Christ receiu'd So thou wilt say or els I am deceiu'd With what face then dar'st thou say Thou him makest Of whom thy selfe and power thou say'st thou takest As if a Iustice should say he makes the King Of whome he does receiue his Iusticing As if a childe should say he makes his sire Or color'd clothes should say they make their diar Thus ye dimme the noone-day-light And gainst sense and reason fight Holding Writlesse what 's not right Perhaps you 'll say Christ Iesus is not made Of bread but that the bread away does fade And that his body followes in it's stead It beeing onely there now and not bread Well be it so yet thus his bodie 's made Here still on earth to be which is gainsayd By Christ himselfe by Peter and our Creed To whom we could adde more if there were need For Austin Vigill and others agree That Christ is not now on earth bodilie And vaine it is to plead the power divine Which out of darknes can make light to shine Which of just nothing can make things to bee And can make dead things liue and stone-blinde see And most easily doe the things which can Be comprehended of no braines of man Make it appear by holy Scriptures light That God does will and work these things ye fight For with such earnestnesse and then we will Confesse your power and applaud your skill But till ye proue by Written word That God to these things does accord To make fayth of them were absurd We read of Christ twice made and that is all Of Woman and vnder Law Is this small Vnlesse thou also make him at thy will By thine high creating power and thy skill Is 't not ynough for him and for us all That he was Once borne and Once vnder thrall But that he must yet also day by day By you be made and offred as ye say So for fayth ye fancy teach And for truth mens dreames ye preach Making in Gods Church a breach What a silly thing is this thou makest Which for the Lord Iesus Christ thou takest Which Idol-like can neyther heare nor talk Nor see nor feele nor smell nor one joâ—t walk Which can do nothing for ought does appear But 's fit all wrong that 's offer'd for to bear Which can not saue it self from catte nor Dogge From Rat nor Mouse nor from the grunting Hogge Fy that such a sorry thing A mouse can in danger bring Should be counted for thy King Hezekiah sayes the Assyrian king The Gentiles Gods into the fire did fling Because they were not Gods for so he sayth Which plainly shewes the fondnesse of your fayth For this ye say the Priest hath made ye call God almightie and yet the same may fall Or by plaine force be cast into the fire By Turks or Moores or flung into the mire May not men then boldly say It does your handy-work bewray When they see it hurl'd away What a kinde of vile servitude is this Thou mak'st him serue of whom thou look'st for blisse To coop him in a piece of bread in show Where he must stay a time and must not goe A pretty Godlin sure now in thine hand Then boxed vp to
CONCERNING THE HOLY EVCHARIST and the Popish BREADEN-GOD TO THE MEN OF ROME as well LAIQVES as CLERIQVES By THOMAS TUKE ANNO M.DC.XXV TO THE COURTEOUS READER WHil'st Sunne doth shine and does not burne Men willingly to it doe turne But if it once wax hot they fly And hide themselues from 't by and by So truth that 's pleasing giuing light Is grieuous if it once doe bite And oftentimes procures a foe Whereas base flattring does not so For man would haue full scope in 's wayes And gladly haue of all men praise He would not be suppos'd to stray Although he be quite out of 's way Truth 's like hony put to a sore Which makes the place to smart the more Of carnall mindes such is the case So faine they would hold on their race To be discover'd fann'd and tried Grieues them as much as to be tied Yet welcome medicine that does heale And welcome they that truly deale Sore eyes indeed the light do shunne And Batts and Owles loue not the sunne The Thief delighteth in the night But honesty does loue the light The honest heart the single â—ye Is very loath to tread awry And therefore deemes the light full deare And him that speaks the truth will heare It studies to be truly wise And would not be abus'd with lyes It therefore giues it self to pray To read heare search both night and day And when the truth it has found out To loue't and own't it does not doubt Glory and greatnesse and feare and shame Gaine that 's so lou'd and worldly fame Carnall pleasure and contentment Friendship of men to errors bent The honest heart the single eye To truth doeth these things vilifie Yea life that is so deare to man To keepe the truth forgo it can And that is trueth to be belieued Which from the Scriptures is derived For that in faith makes but a breach Which holy Scriptures do not teach All Teachers should their teachings square By them for they Gods will declare THEY fully shew the Church and truth lay out To follow other Guides is to stray out They they are Faiths perfit Rule and Measure The Touch-stone of truth and Matchlesse Treasure Thine in the trueth truely THO. TUKE TO THE MEN OF ROME as well LAIQVES AS CLERIQVES PRiests make their Maker Christ yee must not doubt They eat drink box him vp and beare about Substance of things they turne nor is this all For both the Signes must hold in severall Hee 's whole i th' bread whole i th' cuppe They eat him whole whole they suppe Whole i th' Cake and whole i th cuppe This with you all doeth goe for veritie To hold contrary is meer heresie This is pure pure Catholique pure divine And thus feast ye he with his Christ thou with thine Without bread and wine indeed For this is your Roman Creed Whom ye make on him ye feed The bread and wine themselues away are gone Shewes of them tary still but Substance none They make their God and then they eat him vp They swallow downe his flesh and blood vp sup They 'll taste no flesh on frydayes that 's not good But of their new-made God and of his blood And as the Whale did Ionas so they eat Him vp aliue body and soule as meat As men eat Oysters so on him they feed Whole and aliue and raw and yet not bleed This cookerie voyed of humanitie Is held in Rome for sound divinitie And is not this strange to heare That God whom ye say ye feare Ye should eat as belly cheare The Graver Painter Baker euen these three Your Priests haue reason for to magnifie Perhaps the Baker thinks he merits more Yet both advance their honor and their store For they with their gentle feat Help them to mony meat Making Gods to begge and eat And now me thinks I heare old Laban say See they haue stolne and borne my Gods away Me thinks I heare and see that mountineer Michah of Ephraim who did idols feare Chiding with the Danits for that they had Took's Priest and Gods away which made him mad Mee thinks I see the Philistins bereft Of their vaine Gods which they to Dauid left And how that noble Worthy made them bee Destroyed of his souldjers presentlie Both men and beasts a thing to be deplored May bear away the things of you adored The things yee worship with your heart and minde Men like your selues can burne can melt can grinde Baruchs base things a shame it is to think Can marre the things ye worship and make stinck And is not this great folly More then childish vanity To dote on things so silly The foolish Heathens were not all so mad For they devoured not the Gods they had The wiser knew their Vanities were wood Or such like stuffe not Gods nor flesh and blood But yee as if bewitcht do count and call That poore thing God Maker and Lord of all Which is plaine bread in substance very bread Made of wheat-flower ground with mans hand and knead This which is bread which all men so will say Which haue not lost all sense or thrown 't away This ye do say ye do belieue it is Not bread in trueth but the true God of blisse Euen Iesus Christ God-Man flesh blood and bones Wherein y' are stupider then they then stones O God! What is a man euen at his best If not of thee with heauenly wisedome blest Grievous errors doth he swallow And in sin perversly wallow Not regarding what may follow Poore Laique There is one thing more for thee The Cuppe of Blessing thou art forc'd to flee Eat thou mayest by law but thou mayest not suppe The Priest is he that 's worthy of the cuppe Take Christ thou mayst under the breaden signe But not touch him under the shew of wine A Prince perhaps by favour with his lippe Is suffer'd after 's Priest to take a sippe And is this a Priestly feat Thus the people for to cheat Who should drink as well as eat But Lay-men are not Priests who sayes they are And therefore ought not in that Cuppe to share Why Are not Princes lay men yet They may And do drink of the cup as men do say Tâ—'eleuen or twelue for chuse ye whether When they first receiued altogether Their Maister being by then were they all As Sheep the text Disciples does them call And furthermore If lay-men may not drink Because th' are such Why may they not then think It lawfull for them to refuse to eat For the selfe same reason of that sacred meat Or who can justly say and not deluded That Laiques from the Cuppe are quite excluded When Christ sayes Drinke ye All of this as tho He spake to Priests alone and to no moe And yet that when he sayd those Words Take Eate To Priests and people too he meant that meat At Rome no drink 's allow'd but
voyd of life as paine Was really and substantially Presented in that sacred Mystery Eyther of which ye shall as soone make cleere As make the Sunne at midnight to shine here Whereas to fayth Christ absent present is And dead might liue to fayth w' are sure of this Whilst here he was he present was to sence But absent from it now he is gone hence His blessed body present was from dayes Of old to true belieuers fayth alwayes He ever with them was by the power of fayth By which he dwelleth in them th' Apostle sayth Not come in flesh yet was he come to fayth Slayne from the beginning as Scripture sayth And hence it is that they of old by Paul Are sayed the verie same spirituall Both meat to eat and drink to drink which we Our selues receiue by fayth not carnallie For meat and drink which are spirituall Are not to be eaten and drunck as carnall This food they fed on is that Promiss'd Seed Which they receiu'd by fayth and so did feed And still by fayth if true is to be ta'en And not with hand or mouth as ye would faine For fayth can see things a farre off with ease And on them as vpon things present seize Faith for the soule is as much as the eye Hand mouth throat and mawe are for the body But some of you stick not to say The Lord Deceiu'd you if deceiu'd ye be with 's word Forsooth because he sayes This is my body A bold conceipt it is both blinde and frothy For if it please you to weigh this Scripture With other Scriptures or in peace endure To see it for you done in loue by others Who are if ye be Christes in truth your Brothers Ye may cleerely see if ye will permit Your will to be directed by your wit That these same words do beare an other sense Then that ye go about to fetch from thence View well the places ye see quoted here And ye may plainly see what IS meanes there To putte IS for SIGNIFIES is not rare As he soone may see that to see does care Neyther is this exposition new But old no youth as that that 's brought by you For herein your Mothers wit Neither sense nor holy Writ Nor antiquitie does fit As for that Offering of Christ ye hold I wonder much wherefore ye are so bold Search the Scriptures ye can not finde it there Or look to reason and y' are ne'er the neare His owne One's ynough all-able and good Nor is sin pardon'd without shedding blood And therefore yours without such effusion Is nought els at all but mere delusion Yours eyther is the same with his or not If it be not the same then haue ye got An other Gospell besides that he tought But if it be the same with that he wrought Then doe ye offer him in blood and slayen Which ye can not would ye never so faine Christ is no more on earth but is aboue He sayes as much and that doth you reproue I say again that must haue consecration Which vnto God is made a right oblation And who dare say that 's not a divels limme That Iesus Christ is consecrate by him By one offring hath he consecrated For ever them that are sanctified He consecrates vs and his act is stable To consecrate him we are all vnable See then the straits whereinto ye are brought Whiles yee forsake the wayes inth ' Scriptures tought To the Scriptures then giue eare And what God speaks in them heare Holding fast the truth in feare Now do I speak to all you men of fire Who hotter are then reason does require There 's one thing I would gladly haue you show Wherefore your choler should so strangely flow That nothing will suffice you but the blood Of such as think your doctrine is not good But new and naught concerning your Oblation Of Christ and of your Transsubstantiation And yet both yee and wee agree in this That Iesus Christ our life in heauen now is We both belieue he died vpon the Tree And offer'd up himselfe most willinglie We both acknowledge his owne one oblation Made on the Crosse is our propitiation We neither of vs doubt but hold he is A true and perfit man God Lord of blisse More Both of vs affirme and not deceived That hee 's giuen i th' Eucharist and receiued Giuen of God and receiu'd of the godly Which come fitted for that sacred Myst'ry And yet forsooth this will not serue our turne But that as Heretiques we needs must burne And why as Heretiques Because we say There 's no such offring of him day by day Yet confesse we that a Representation Is in the Sacrament of his oblation Who Once offer up himselfe for sin But since that Once hath never offer'd bin Not properly but in a type or figure Whereof we certain are of yours not sure And for because we say as sense does teach And as both Scriptures and old Doctors preach That bread and wine doe truly there remaine And not in shew onely as ye do faigne Teaching men to belieue vnder a curse That their substance is gone and which is worse Turn'd into the flesh and blood of our Lord Which ye presse vpon men with word and sword Now for because we do not hold this turning Ye hold vs as heretiques worthy burning Well what 's past let that suffice Wake and learne for to be wise Hate not men for hating lies The great and mightie God that hath made all Christians and others both great and small Allowes you not to take away mans life Through bitter zeale and vnadvised strife Allowes you not his creatures blood to spill For crossing of your priuate thoughts and will Foule shame it is that mens owne fonde opinions In Christendome should cause so great divisions A shame it is such Boasters of Antiquitie Should be so faultie in devising Novitie O that all humane vnderstanding might Once become subject to the Scriptures light That all would truly yeeld and nothing grudge To make them their Sole Rule of fayth and Iudge O that charitie so much talk'd off might Once among Christians obteyne her right O that God whose Great Name we all confesse Were better serued and offended lesse If filthie Lucre Pride and base Ambition Which are the Workers of so great confusion Were once abandon'd and that men would go Roundly to work the naked trueth to know Preferring it to all things els beside Then should our Lord be better glorified Then factions soone would cease They that vex would seek to please And Christs kingdome would increase Then they that now the holy Church do rend Would all their wits and labors for it spend Then factious Nick-names soone would all be left Neyther should men of peace be so bereft The trueth that now is banish'd True loue which now is vanish'd Would both be better cherish'd Now to the plaine and