Here is a short Resytal of certain holy Doctors which proveth that the natural body of christ is not contained in the Sacrament of the lords supper but figuratively▪ collected in mitre by John Mardeley  
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IT is marveled moche  
men's minds is such  
To sow discord  
In hand to take  
Any book to make  
That doth not accord  
With God's holy word  
That two edged sword  
which cutteth both ways  
from that Testament  
They do dyscente  
Into profane ways  
For many which looks  
Upon such books  
Plainly doth see  
with words confuse  
Such do abuse  
The verity  
For where they say  
Present alway  
Is flesh carnal  
As they define  
Under bread and wine  
A body natural  
That is easier said  
Than can be proved  
By the scriptures  
For bread and wine  
To all men's eyen  
Be two creatures  
Of their probation  
To make relation  
Where as they verify  
Christ at his maundy  
Gave his natural body  
That scripture doth deny  
They say he is almighty  
And able for to supply  
And perform his saying  
Or else it should be counted  
In him somewhat wanted  
And not able to do all thing  
To answer this  
The scripture is  
Hear my defence  
And Doctors ancient  
Do full consent  
To this pretence  
Where Christ at his maundy  
Spoke these words truly 
mat. xvi.   
It was but figuratively  
When as he said  
Take eat this bread  
This is my body  
Which is for many broken  
when he had so spoken  
He took the cup saying  
This cup here present  
Is the new testament  
In my blood shedding  
Saynet Augustyne doth say  
Look where ye have alway 
Augu. in libro. iii de doctrina christiana si aunt flagitiū●ut facimus jubere videtur figurata locutio est. xvi Origenin levit homi. seven agnosce quam figure sunt que in voluminibꝰ, domini scripte sunt. etc.   
Any scripture which seemeth to be  
Of any thing commanded  
That must then be applied  
To be spoken but figuratively  
And also Orygen that clerk  
willeth us for to mark  
with our minds spiritually  
saying all such scriptures  
That they be but figures  
And not to be taken carnally  
Now take this and eat  
Is after the letter meat  
For they did eat in deed  
that bread mistycally  
So eat we his body  
If we be spiritually minded  
Now to use that ordinance  
Is but a remembrance  
Of Christ's pain and passion  
For by it we do know  
And to the faithful show  
His death until he come  
S. Augustyn also affirmeth  
And to Bonyface writeth  
Christ's body and blood to be 
Augu. in libro. two. de doctri na christiana   
Celebrated but under  
A shadow and figure  
Of a secret mystery  
So that this holy mystery  
Of Christ's blood and body  
It is spiritual in operation  
For it giveth life ●y faith  
Thus S. Augustyn saith  
And of his death a representation  
For to make relation 
s. ysodore in his book of true signification of words saith   
Of the true signification  
This is his saying  
He saith a sacrifice plainly  
Is a thing done which is holy  
Or a holy thing in doing  
For by a word mystical  
It is consecrate in the memorial  
Of the lords death and passion  
And to be called the body  
And blood of Christ verily.  
This is his declaration  
Though it be made he saith  
Of the fruits of the earth  
Yet is it made and sanctified  
A sacrament by work invisible  
Of the holy ghost incomprehensible  
When that the word is pronounced  
The Grecians they do call  
This sacrament eucharistia all  
That is by interpretation  
Good grace, as nothing more holy  
than Christ's blood and body  
Fyguted in this celebration  
This bread and wine mystically  
Be compared unto the blood and body  
Of Christ, because the invisible  
Substance, of wine and bread  
Doth inebriate norryshe and feed  
The extern man corruptible  
By the word of god believed  
Is that lively bread figured  
By his participation  
which doth the minds recreate  
And the faithful renovate  
To the memorial of his passion  
This he saith that a mystery  
Is the signification and certainty  
Of a seerete hid disposition  
So that a divine virtue  
Doth inwardly therein ensue  
By that visible operation  
Thus declareth he in some  
that the lords death and passion  
was once done for all  
So that the remembrance of it  
Is represented to us yet  
In this holy thing sole mpnisal  
S. Ambrose writing of this mystery 
S. ambro 〈…〉   
Of Christ's blood and body  
Saith there is a commutation  
which is marvelously wrought  
saying that it is brought  
to an incomprehensible alteration  
Now here saith he let them  
the which doth not esteem  
This secret virtue so hid  
But think that the hole body  
to appear therein visibly  
And to carnally presented  
Think in what point and how  
Here happeneth let them say now  
Any such holy commutation  
For bread and wine we find  
which still appear in kind  
Before and after consecration  
Therefore it is made internly  
By power of god's spirit verily  
which only faith looketh upon  
that which the soul feedeth  
And everlasting life ministereth  
Is believed in that mutation  
Wherefore if ye say I see  
Christ's body and blood to be  
In order of nature here  
You could not then say  
I believe the body and blood alway  
Of Christ for to be there  
Than for asmuch as faith  
Looketh upon the hole he saith  
And the flesh apprehendeth nothing  
So that the body and blood of jesus  
Be not in the form but in virtue  
Of that sacramental ministering  
affirming also the ministry such  
Which is done in the church  
To be but a sacrament memorial  
Of that flesh wherein christ suffered  
And was crucified dead and buried  
Which was very flesh natural  
But this flesh saith he  
In similitude contained to be  
Of that very flesh in mystery  
Yet is it not flesh in kind  
Nor in form we find  
But in sacrament verily  
Yet in this sacrament Christ is  
But yet he saith not this  
That wine and bread is his body  
For then Christ must pronounciat  
His body for to be corporat  
And subject to mortality  
For what soever is perceived  
And in meat corporly tasted  
That is subject to corruption  
But here it is spiritual  
And not tasted corporal  
This is saynet Ambrose conclusion  
Can then the word said  
Transform the bread  
Into flesh natural  
Then must it be  
That we should see  
A body animal  
For and if it turn  
From the fryste form  
Of bread and wine  
Then must the body  
Appear to us openly  
Before every man's eyen  
If when a thing  
Is brought from his being  
And actually changed  
Into that which  
Hath been none such  
needs must be perceived  
A● when qualities be altered  
As black to white changed  
By words of consecration  
So changed in colour  
Sight taste and savour  
Then is transubstaunciation  
But in this permutation  
Is made no innovation  
Then in the first certeigne  
For that kind of creature  
Which was their before  
Is known still to remeigne  
Now if we find  
No change in kind  
But as it was before  
How now let us see  
Than can it be  
That bread remaineth no more  
For it can be no sacrament  
If the body be present  
that the which it doth figure  
S. Augustyn he saith  
we apprehend by faith  
that mystical nature  
Other else it is plain  
Our faith to be vapne  
If reason have experience  
therefore the verity  
Calleth it a mystery  
Of a divine influence  
So that this holy sacrament  
By old father's judgement  
Is but a mystery hid  
As there is in baptism  
Doctors doth define  
A promise thereto annixed  
Christ's flesh and blood he says  
Is understand two manner of ways 
S. Hiero in his commentary of paul's Epist les to the Ephe.   
Making thereof a distinction  
betwixt the body and blood  
that suffered death upon the road  
And that which we receive to our salvation  
For that flesh and blood he saith  
which the faithful receive in faith  
Is of a spiritual influence  
From that flesh which was crucified  
And blood which on the cross was shed  
He putteth a full great difference  
As may be between things spiritual  
And things visible and corporal  
So moche they differ undoubtedly  
From that flesh which was crucified  
And that blood the which was shed  
this doctor affirmeth plainly  
For they be not all one saith he  
For that crucified flesh pardy  
was made of the flesh of a virgin  
Compact of bones sinews and vain  
with the lineaments of man's members plain  
And quickened with the spirit divine  
Having also a reasonable soul  
thus the proper motions he doth exstole 
Spiritus ante faciam nostram christes dominus.   
Of his natural fleshly body  
but this flesh which feedeth the faithful  
Hath his form of corn fruitful  
And is eaten of them spiritually  
Yet this body we do understand  
Is made by an artificers hand  
without any reasonable substance  
Compact with neither sinews nor fingers  
distinct with no variety of members  
nor able to exercise any proper puissance  
But what substance soever giveth life  
pertaineth to a spirit intelectyfe  
which worketh an invisible efficacy  
Now this is clean an other thing  
which externally is perceived be seeing  
From that believed in the mystery  
Thus S. ambrose maketh distinction  
Between Christ's flesh & the cmunyon  
As here I have declared  
If ye doubt look in his comentarye  
Then shall ye see if I do vary  
From his sentences before recited   

Now S. augustyn saith plainly  
Where as he spoke of his body 
Augu in sermone ad intantes. nineteen Quando loquebatur dns noster jesus christus de corpore suo etc.   
It was a spiritual understanding  
For it saveth him that believeth  
where as the letter killeth  
But the spirit quickeneth all thing.   

Where christ saith except ye eat  
My flesh which is very meat  
Ye shall have no life in you  
It seameth here saith he  
To command a thing to be  
Fowl wicked and untrue   

By these words ye shall know  
that christ meant it not so  
to give his flesh to be eat  
with your tethe, but this understand  
to heaven whole he shall ascend  
Up to his father's seat   

Now sith he it called  
to be a fowl thing and a wicked  
to eat his flesh natural  
you may perceive plainly  
For to eat his body  
were wicked and brutal   

Seeing his body is flesh in deed  
then consequently must proceed  
to take and eat must be taken  
But spoken mere spiritually  
Or else this is my body  
Must be figuratively spoken   

Now he that abideth not in me  
And in whom I abide not saith he  
Let him not say nor think  
that he doth eat  
My body as meat  
Nether yet my blood do the drink   

Christ saith they bide not in me 
Aug. decivitate dei libro xxi.   
Nor yet they my membres be  
Which doth themselves bloat  
In filthiness being unclean  
For then do they remain  
the members of an harlot   

S. augustyn & venerable bede 
s. Augu. and bed super. Corint. vi. et. 1. cor. x. Idem Cori. xi.   
saith the unfaithful and wicked  
Which be not members to christ our brother  
they do not eat his body  
Nor drink his blood verily  
yet eat they the sacrament as well as the other   

Therefore ye must of necessity  
Grant the sacrament not to be  
Christ's body natural  
But a figure and token  
Of his body once broken  
Thereof to be a memorial   

Thus S. Augustyne doth deny 
Roma. v   
That we eat not his natural body  
Wherefore it must needs ensue  
It is but a mystical figure  
Thus he approveth by the scripture  
Representing his passion new   

And also Bede that worthy priest 
bed super cori. 1. ●. x. chapped.   
saith he eateth not Christ  
Which is wicked in his living  
Nor yet drinketh his blood  
Nether his flesh doth him no good  
Though he receive so worthy a thing   

If this be not true ye must deface  
Saynet Augustyn in this place  
And not to be approved  
A holy doctor of the church.  
But I trust their be none such  
That with him willbe offended   

Now where he is almighty  
No man will that deny  
But he may do what he list  
At his good pleasure all thing  
Because their is no superior power being  
Able his might to resist   

Yet all think he cannot do 
Paul & eustochius.   
S. Hierome and S. Thomas saith so  
Writing of virginytie  
He cannot sin saith Dunce at all  
He cannot deny himself saith Paul  
In his epistle unto Timothy   

I think yet god by his sons blood  
Might have saved all men bad & good 
John. iii.   
If he had so intended  
But the scriptures thus standing 
(prosper ● lib. sentemciatum. crisostim super mat. et ad hebre ho. xvii. Eusebius quia corpus etc. tertulian lib. two et. li. iiii ad mercione fulgentiꝰ. two li. de fide bartram ad carelos empe ratur Cyprian ad cecilium Athana. three li q● dix ver also dru them arius saith hoc est corpus meum in misterio   
He cannot now do that thing  
And if he were so minded   

Then his word he must forsake  
And his son a liar make  
For he saith the unfaithful is dampened  
Nor the unbelievers shall no life see  
But gods wrath is upon them saith he  
Could they then have been saved   

Now here for to conclude  
I trust no man is so rude  
To construe any thing amiss  
Which plainly devulgate  
And also truly insinuate  
What these Doctors ivogementes is.   

For seeing they do it call  
The Sacrament of a figure mystical  
Of Christ's blood and body  
They ought to be believed  
By cause their doctrine is received  
Of the Catholic church verily   

(Now because ye shall find  
More Doctors of that mind  
Which hath written manifestly  
As prosper, crisostim, Eusebius & Tertulian  
Fulgentius, athanasius Bertram & Cyprian  
All these declare it to be a mystery   

Therefore all those which be anointed  
And by gods holy spirit appointed  
judge you here now indifferently  
Whether these father's doctrine  
And the papistical leaven  
To be believed is most worthy   
FINIS   

¶ IMPRINTED AT LONdon in Saint Andrewes Paryshe in the Waredrop, By Thomas Raynalde  
Cum privilegio