Concerning the Holy Eucharist, and the popish breaden-god to the men of Rome, as well laiqves as cleriqves, by Thomas 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 * * Vnder the shewes , as they ta●ke of bread and wine . 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 , Gen. 32. See , they haue stolne and borne my Gods away . Me thinks , Iudg. 18. 2. 24. 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 2 Sam. 5. 21 Of their vaine Gods , 1 Chron. 14. 12. 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 ) Bar. 6. 12. 22. 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 * * Vid Basil . schol in Psal. 11● . Lactan. lib 2 cap 2. Aug. in Psal. 113. ●o● . C. 2. 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 . Concil. Constant . sess. 1● 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 . T●'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 only meat : Yet Paul doth bid men drink , 1 Cor. 11. 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 , Per v●rba cons●cr 〈◊〉 ver● & 〈…〉 panis , ita producitur & quasi generatur Christus i● altari , ade● potenter & effica●●ter , ut si C●ristas necdum esset incarnatus , per haec verba Hoc est corpus me●m , inc●rna●ctur , cor●u●que huma●um assumeret , 〈◊〉 graves theologi docent . Cornelius Cornelij a lapide Comm●● . in E●a● 7. 14. 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 . Paren●s their children get : they make them not . They get them like themselues , with staine and spot , But he no gett●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 , Iohn 12 and 17. Act. 3. 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 Gal. 4. 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 jo●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 ; Is. 37. 19. 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 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 . Ioh. 6. 51. For he , Ioh. 6. 56. that eats his fles ; h and drinks his blood , Shall liue : Aug. de civi . dei . li. 21. ca. 25 Bedain and therefore sure he must be good . Yea he , 1. Cor. 6. 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 , Aug. in Ioh. tract 26. the Sacrament thereof ill men May eat : but bane it is vnto them then . But it it selfe Whosoever does eat , Ambros . de sacram . lib. 5. cap. 4. 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 , Iohan. 6. 57. that eats of this bread , that eats of mee , Shall liue by me , sayth Christ , eternallie . And he eats Christ , Aug. trac . 26 in Iohan. & serm. circa sacr. fer. pasc . 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 , Exod. 14. ye may say , as of yore ; The eye , Ioh 20. 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 , Hebr. 13. 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 : Iudg. 14. 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 . Nehe. 9. 21. 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 , Tract. 59 in Iohan. 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 , Absit a nobis vt ●a , qu●e per sensus corporis didicimus , vera ●sse dubitemus . Aug. de Trinit. li. 15. cap. 12. 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 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 , Ephes. 3. 17. th' Apostle sayth . Not come in flesh , yet was he come to fayth , Slayne from the beginning , Rev. 13. 8. as Scripture sayth . And hence it is , that they of old by Paul Are sayed the verie same spirituall 1. Cor. 10. ● ▪ 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 , Gen 3. 15. and ●2 ▪ 18. is that Promiss'd Seed , Which they receiu'd by fayth , and so did feed . And still by fayth , Gal. 3. 19. 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 , As one 〈◊〉 Pauls crosse i● Queen Maries da●es ▪ D. Lessius de sum . bono l. 4 c 2 pag 568 lin. 23. 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 . 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. 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 , Heb. 10 , 10. & 7 , 27 , & 9 , 28. all-able and good . Nor is sin pardon'd without shedding blood . And therefore yours , Hebr. 9 , 22. 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 , Rom. 6 , 9. would ye never so faine . Christ is no more on earth , but is aboue . He sayes as much : Iohn 12 , 8. & 17 , 11. 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 , Heb. 10 , 14 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 int h ' 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 , Hebr. 9. 28. and 10. 12. 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 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 . Mat. 26. 27 ▪ The Substance of the bread and wine remaine Mar. 14. 23. After their Consecration , 1 Cor. 11. 28 ▪ 29. 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 * * I mean service , office , or condition . 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 .