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
carry by sea or land Now in thy mouth and by and by i th' maw o th' Altar now then in some solemne shaw Riding about i th' streets to grace that man Who dares do that which justly no man can Yet more This God ye seeme so to adore Ye basely prostitute to knaue and Whore Teaching that the Wicked his flesh may eat Whereas Christ Iesus is to such no meat For he that eats his fles h and drinks his blood Shall liue and therefore sure he must be good Yea he that eats Christs flesh in Christ doeth dwell But they in him do dwell that 's kept for hell He must be of Christs flesh that eats his flesh And onely those with it he does refresh Indeed the Sacrament thereof ill men May eat but bane it is vnto them then But it it selfe Whosoever does eat To him it is no bane but wholesome meat Able to nourish preserue the spirit And to do that which no man can by 's merit He that eats of this bread that eats of mee Shall liue by me sayth Christ eternallie And he eats Christ that does aright belieue And being knit unto him does receiue And draw forth of him that by fayth which may Sustaine preserue and feed him night and day Whereas your Christ ye say ye take and eat With hand and mouth both good and bad as meat I ween ye say not now ye teare and grinde Him with your teeth in pieces as I finde But that ye mouth him that ye all professe All all of you alike both more and lesse O the great stupidity In absolute foolery And sencelesse impietie What 's become of all those Christs Priests haue made Doe all those hostes of wonder bide or fade Doe they stay below Or ascend on high Or turne they back to bread and wine Or die Or are any by digestion wrought And into mens spirits or bodies brought Or is not he that yet in heauen does stay Able to feed and keep vs every way But that there must be still a new creation Of him after your strange imagination One Christ bides but all those fly One Christ liues but all those dy One is true the rest a ly When ye haue eat them ye may say as of yore The eye that hath seen them shall see them no more He abides that is aboue Him we feare and him we loue These below doe nothing proue Alas alas there needs no fabrication Of him still by Priests for mans sustentation Iesus Christ both yesterday and to day Is our food and rock the Selfe-same for ay Great need we haue all to take him And feare least we should forsake him But can not nor need not make him Hony we read found in a Lyon dead But not of Wormes in God incarnate bred Yet in this thing for Christ ye doe adore And whose almightie ayd ye do implore Euen in this very thing a worme hath bred Euen on this very thing a worme hath fed The silly Ientles may in these things breed Plain cralling Magots may on these things feed For shame then forsake this toy Which the Church does so annoy And in truth delight and joy Ye shew vs clothes which ye say Saints haue worne As ye would perswade vs which are not torne As yet with time but uncorrupt as were Th'Izraelites in their walk of fourty yere And yet many an age is come and gon Since the Saints did last put them off or on Whereof I finde your reason to be such Forsooth their sacred bodyes did them touch Why then should putrefaction at all These Accidents ye talk so off befall How is 't that vermine are in them ingendred Seeing Christs blessed body's in them tendred How is 't that filthines is there discouer'd Where Iesus Christ our Lord God-Man lyes cover'd Is 't because his body can not them touch Or for that of vertue it has not much Or is 't because theirs his did farre exceed Or els for that no other Wonders need Yet such a Wonder showen vnto the eye Would with men be of no small potencye Being voyd of fraud and no forged tale Whereas your so much talk'd of Wonders fayle Things which neyther sense nor Scriptuees doe teach But which euen ye your selues do feigne preach Indeed we would confesse you made If sense or Scriptures lent you aid But by both them ye are gainsayd Saint Austin writes euen what himself belieued That the Disciples Iesus Christ receiued That they that heauen-come bread of life did eat Which is to true Belieuers drinck and meat Yet Iudas who to avarice was wed Ate not the Lord but onely ate his bread But by your learning seeing that the bread Is turn'd into Christs flesh on 's flesh he fed For seeing Christ vnder those showes doth lye Eate Christ he must which Austin does denye Saying that he ate the bread of the Lord Against the Lord A thing to be abhorr'd Neither are bare shewes of bread bread in kinde And therefore Austin was not of your minde For he held the Traytor on bread did feed Whereas yee say There 's nought but shewes indeed Yet one word more Because ye doe from hence Send packing with disdaigne all humane sense Far be it from vs sayes the selfe-same Father That we should be at all in doubt or waver But rest assured that what senses pure And vncorrupt doe teach vs that is sure And true the very selfe-same things they seem No other things then those we do them deem I pray you shew then why we should not trust Our senses here as if they were accurst Sith that in other precepts of the Lord They stand us in great stead to keepe his word For by our sense we can put difference Twixt man and man and so doe reverence By sense twixt man and beast discerne we can Betweene a father and an other man By sense we may perceiue they are but stocks Which fools adore who are themselues but blocks By sense men are let see how for to keep Their fingers from their neighbours oxe sheep And finallie by sense men learne much good And avoide the shedding of guiltlesse blood Now tell me Why should sense be trusted here And yet so vtterly denyed there For tho to sense it does appeare That bread and wine are truely there Yet ye say Nay and nothing feare We are not certayn that Christs Disciples did Receiue the Eucharist whiles he lay hid In 's sepulcher starke-dead but yet they might Haue boldly took it then and done but right And say they had if that ye hold were good Then had they eate and drunke him flesh and blood Hot and aliue when as in trueth he lay Not quick but dead as doe the Scriptures say Or will ye say the Sacrament did lack Its vertue as being for a time kept back Or quite extinct vntill he rose againe Or that his body as
wel-minded Romane Who is misled I am returnd ' againe The truth ye should be taught I will not tell That which your learned Priestes do knowe full well The Cuppe is yours all as well as the Bread As in the sacred Scriptures ye may read The Substance of the bread and wine remaine After their Consecration that 's plaine They are Afterwards what they were Afore And yet afterwards they are something more Euen as the Priest now order'd will confesse Hee 's what he was yet more by this accesse As for theyr Essence They are the Same they Were But for Vse an other nature they beare Tho then their proper nature does endure Yet in their service they are chang'd it's sure For once hallow'd they are a Sacrament Of Christs body and blood vpon vs spent Bare Signes they are not they are also Seales And exhibit the grace the word reveales The signes thou tak'st at the hand of a man But God giues thee his Son for no man can And when thou comm'st vnto this Sacrament Belieuing humbled and true penitent Thou art hereby put into sure possession Of Iesus Christ and of his blessed passion As truly as thou tak'st the bread and wine So truely are Christs flesh and blood made thine His benefits alone thou doest not take But Christ withall who dyed for thy sake The fruits are thine the tree is also thine Euen as the substance of the bread and wine Yea fast thou art united to thy Lord Who does himselfe and his to thee afford To say That Men Prepair'd Doe Eat His Flesh And drinck his blood their soules for to refresh Euen his very flesh and his very blood May well be sayde if 't be well vnderstood And sauing fayth by which we do belieue Is that by which we eat him and receiue Or say how this is done we doe not know Yet the faithfull doe it although no moe But if thou doest not thither come prepared Then though thou tak'st this holy Cuppe and Bread Yet doest thou not the Bread of life receiue But doest in truth thy foolish heart deceiue For who so comm's without due preparation He eats and drinks vnto his own damnation It being certeinly no small offence To rush on these things without reverence And yet too many doe as may appeare By their ill liues after they haue been there Following the courses they ran before Whereby they anger God so much the more Too many also themselues doe occupy Not in themselues but in this Mysterie Searching and sifting it with carnall wit Whereas to trye themselues were farre more fit But chiefly now sith God has drawen his sword And does not to us speak alone by word The grievous judgments which make many cry Should moue us all our selues in time to trie But yet more know that holy Writ doeth teach That which the holy men of old did preach That the signes themselues are dignified With the names of the things signified And this is for their honor done and more Euen for to raise our hearts from things before Our eyes vnto the things that are aboue Which here are tendred to us of free loue This is trueth it is no lie This is true Antiquitie The other 's new and silly Glorie be to God on high and to men truth And loue and peace through Iesus Christ by the mightie working of the Holie Spirit Amen and Amen March vii 1624. Tho. Tuke A POSTSCRIPT To the Reader THese lines subnexed were brought me by a friend some eighteene months agoe from an author vnknowne vnto us both Which occasioned me to write these thou seest If I haue vsed or abused any of them or all I craue pardon of their Author giue him free leaue to doe so with mine if he be in vivis as I hope and wish and be so pleased PRiests make Christs body and soule you must not doubt They eate they drink they box him vp and bear about One is too litle bread and wine holds him severall So we dine I with my Christ thou with thine Is thy mouth the virgins womb is bread her seed Are thy words the Holy Ghost is this the Creed O presumptuous vndertaker Never cake could make a baker Yet the Priest can make his maker What 's become of all those Christs which Priests haue made Doe all those hostes of Hoastes abide or doe they fade One Christ bides all these flye One Christ liues all these dye One is true the rest a lye FINIS AmaÌ„t eam id est veritatem lucenteÌ„ oderunt eam redarguentem Quia enim falli nolunt fallere volunt amant eam cum seipsam indicat oderunt eam cum seipsos indicat August Confâ—ss lib. 10. cap 23. Amicus Socrates amicus Plato magis amica veritas dixit Aristoteles Nil addeÌ„dum legi nihil auferendum Scripturae Cyril Alex. in Iohan lib. 11 cap. 23. Per scripturam Deus loquitur omne quod vult Gregorâ—Moral li. 16 cap. 16. Chrisost scripturaÌ„ vocat exactissimam trutiuam guomoâ—em ac regulam in 2 Cor. homil 13. in fine * Vnder the shewes as they taâ—ke of bread and wine Gen. 32. Iudg. 18. 2. 24. 2 Sam. 5. 21 1 Chron. 14. 12. Bar. 6. 12. 22. * Vid Basil schol in Psal 11â— Lactan. lib 2 cap 2. Aug. in Psal 113. â—oâ— C. 2. Concil Constant sess 1â— 1 Cor. 11. Per vâ—rba coÌ„sâ—cr 〈◊〉 ver◠〈…〉 panis ita producitur quasi generatur Christus iâ— altari adeâ— potenter efficaâ—â—ter ut si Câ—ristas necdum esset incarnatus per haec verba Hoc est corpus meâ—m incâ—rnaâ—ctur corâ—uâ—que humaâ—um assumeret 〈◊〉 graves theologi docent Cornelius Cornelij a lapide Commâ—â— in Eâ—aâ— 7. 14. Iohn 12 and 17. Act. 3. Gal. 4. Is 37. 19. Ioh. 6. 51. Ioh. 6. 56. Aug. de civi dei li. 21. ca. 25 Bedain 1. Cor. 6. Aug. in Ioh. tract 26. Ambros de sacram lib. 5. cap. 4. Iohan. 6. 57. Aug. trac 26 in Iohan. serm circa sacr fer pasc Exod. 14. Ioh 20. Hebr. 13. Iudg. 14. Nehe. 9. 21. Tract 59 in Iohan. Absit a nobis vt â—a quâ—e per sensus corporis didicimus vera â—sse dubitemus Aug. de Trinit li. 15. cap. 12. Ephes 3. 17. Rev. 13. 8. 1. Cor. 10. â— Gen 3. 15. and â—2 18. Gal. 3. 19. As one 〈◊〉 Pauls crosse iâ— Queen Maries daâ—es D. Lessius de sum bono l. 4 c 2 pag 568 lin 23. Genes 17. 10. and 41. 26. Exod. 12. 11. and 13. 9. and 31. 13. 16. Esay 5. 7. Ezek. 37. 11. Zach. 1. 9. Math. 13. 37. Luke 8. 11. Gal. 4. 24. Rev. 1. 20. and 4. 5. and 5. 8. and 11. 4. Heb. 10 10. 7 27 9 28. Hebr. 9 22. Rom. 6 9. Iohn 12 8. 17 11. Heb. 10 14 Hebr. 9. 28. and 10. 12. Mat. 26. 27 Mar. 14. 23. 1 Cor. 11. 28 29. * I mean service office or condition
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