A sermon of the sacrami[n]t of the aulter made by a famouse doctoure called Fryderyke Nausea in Almayne and lately out of latyn translate into englysh by Iohn More
so often I sorowefully sygh & am sycke, bycause I perceyue (which I am ryght sory to se) that these wordes of saynte Paule, no lesse trewly then sorowfully, may be veryfyed in vs:
so often I sorowefully sygh & am sick, Because I perceive (which I am right sorry to see) that these words of faint Paul, no less truly then sorrowful, may be verified in us:
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In whose miserable tyme, all those thynges now happe hepyd on in a nothers necke, whyche our lorde Iesu Cryst the very trewth, both ernestly and truely shewed shold come in thende of the world.
In whose miserable time, all those things now happen heaped on in a nothers neck, which our lord Iesu Cryst the very truth, both earnestly and truly showed should come in The end of the world.
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For as to leue spekyng at this tyme, of the horryble warres & batayls that be at these dayes thorough out chrystendome, ye and amonges them to, whiche as beyng oure chyefe heddes and rulers vnder Cryste here on erth, oughte to lyue moste in reste and peace,
For as to leave speaking At this time, of the horrible wars & battles that be At these days through out Christendom, you and among them to, which as being our chief Heads and Rulers under Christ Here on earth, ought to live most in rest and peace,
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and also of the innumerable cōtagyons and dedely dyseases that reygne, and specyally of the great pestilence in Germany, besydes the sharpe and cruell famine with such other lyke myschyefes:
and also of the innumerable contagyons and deadly diseases that Reign, and specially of the great pestilence in Germany, besides the sharp and cruel famine with such other like myschyefes:
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who seeth not euydently & vnderstādes not, that this is euyn the last ende of the worlde, in whych as criste hym selfe prophecyed, Iniquyte hath begonne to habound,
who sees not evidently & understands not, that this is even the last end of the world, in which as christen him self prophesied, Iniquity hath begun to habound,
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so that were yt not for ye electes, there shold be no fleshe safe, for as myche as yf yt were possyble, the chosen people selfe y• lyue now at this daye, myght seme to be seduced from the trewe catholyque fayth of Chryste:
so that were that not for you elects, there should be no Flesh safe, for as much as if that were possible, the chosen people self y• live now At this day, might seem to be seduced from the true catholic faith of Christ:
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which thynge surely, ye were yt but for this cause greueth me very myche, for that I perceyue those clene departed from charyte, stryuynge wythin theym selfes, persecutynge one a nother as mortall enymyes, shamefully ragynge eche agaynst other,
which thing surely, you were that but for this cause Grieveth me very much, for that I perceive those clean departed from charity, striving within them selves, persecuting one a neither as Mortal enemies, shamefully raging eke against other,
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but also brethern thorough grace and fayth, and named the children of god, whome (as saynte Paule sayth) syns they be of one housholde fayth, oughte specially to be frēdes,
but also brother through grace and faith, and nam the children of god, whom (as faint Paul say) Sins they be of one household faith, ought specially to be Friends,
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who me I say Criste our lorde & gentyll redemer in so farforth hath exhorted vnto a mutuall charyte, shewing it as a thynge so necessary, that wythout that they can not be knowen for his dyscyples,
who me I say Christen our lord & gentle redeemer in so farforth hath exhorted unto a mutual charity, showing it as a thing so necessary, that without that they can not be known for his Disciples,
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or by any other meanes then by that mutual charite, decerned from infydeles, that he sayth amongest other thynges, I geue you a newe commaūdement that you loue on a nother:
or by any other means then by that mutual charity, decerned from infydeles, that he say amongst other things, I give you a new Commandment that you love on a neither:
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Of whyche trewly ineffable loue towarde vs (his owne) he hath left behynde hym an inspekable token, testymonyall, and perpetual memoryal, in that he gaue him selfe to be eaten of vs, made therby both the feaste and the geste bothe twayne. As the prophete Dauid sayde:
Of which truly ineffable love toward us (his own) he hath left behind him an inspekable token, testymonyall, and perpetual memorial, in that he gave him self to be eaten of us, made thereby both the feast and the geste both twayne. As the Prophet David said:
and for pytye he had on vs, lefte that sacrament vnto vs, as a memoryall & remembraūce, not onely of ye offering of hym self for our sake vpon the crosse,
and for pity he had on us, left that sacrament unto us, as a memorial & remembrance, not only of you offering of him self for our sake upon the cross,
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for as oft as you shall eate thys brede and drynke of thys cuppe, you shall shewe the dethe of our lorde tyll he come) but also left this blessed sacrament vnto vs,
for as oft as you shall eat this breed and drink of this cup, you shall show the death of our lord till he come) but also left this blessed sacrament unto us,
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by which loue he was broughte for our sakes, to the most bitter crosse & shamfull deth, in whych he myght be wyth vs as he was before in y• sacrament, accordyng to his own { pro } mise where he sayth:
by which love he was brought for our sakes, to the most bitter cross & shameful death, in which he might be with us as he was before in y• sacrament, according to his own { Pro } mice where he say:
yet semeth it more lykely he ment of the sacramētall presence, syns hys dyscyples knewe well inough he sholde neuer be from them as concernynge the former presence /
yet Seemeth it more likely he meant of the sacramental presence, Sins his Disciples knew well enough he should never be from them as Concerning the former presence /
And therfore oure sauyour Cryste fyrst to fulfyll the fygure of scrypture, gaue hym selfe mete to vs. Surely that fygure was manna, gyuen from heuyn to the chylderne of Israell, wyth whyche they were fedde.xl. yere in deserte.
And Therefore our Saviour Christ fyrst to fulfil the figure of scripture, gave him self meet to us Surely that figure was manna, given from heaven to the children of Israel, with which they were fed xl year in desert.
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whereby it well appereth that manna in deserte was but a shadowe and fygure of the very māna, that is to witte, of the body of Iesu Cryst to be gyuen to vs to eate /
whereby it well appeareth that manna in desert was but a shadow and figure of the very manna, that is to wit, of the body of Iesu Cryst to be given to us to eat /
Thyrdely Cryst gaue hym selfe vnto vs for meate merueylously and ineffably, to shewe vs hys hygh charyte, by whych both bodely and gostely he wolde be wyth vs perpetually,
Thirdly Cryst gave him self unto us for meat merueylously and ineffably, to show us his high charity, by which both bodily and ghostly he would be with us perpetually,
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Thapostell approuynge it & sayenge thus, The brede that we breke, is it not the parrycypacyon of the body of our lorde? bycause we men••y be but one brede and one body, all that be partakers of one brede and one cuppe.
The apostle approving it & saying thus, The breed that we break, is it not the parrycypacyon of the body of our lord? Because we men••y be but one breed and one body, all that be partakers of one breed and one cup.
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& so to leue thys blessed sacrament of thaulter behynd hym as a sure pledge of hys great loue towarde vs. Of thys it was that saynt Iohn̄ sayde, that at thys laste holy supper the instytucyon of that moste blessed sacrament of thaulter was made for a sygne of loue when he sayth,
& so to leave this blessed sacrament of thaulter behind him as a sure pledge of his great love toward us Of this it was that saint Iohn̄ said, that At this laste holy supper the instytucyon of that most blessed sacrament of thaulter was made for a Signen of love when he say,
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In whych saynt Luke answeryng with the other wryteth, that Criste in hys laste supper sayde, I haue inwardely desyred to eate thys pascall wyth you before I suffer and so forth.
In which saint Lycia answering with the other writes, that Christen in his laste supper said, I have inwardly desired to eat this Pascal with you before I suffer and so forth.
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who for the greate loue I bare you, to thentente I maye be wyth you bodely to the worldes ende, haue gyuen you meate, myne owne body and myne owne blood, vnder the forme of brede,
who for the great love I bore you, to tenteth I may be with you bodily to the world's end, have given you meat, mine own body and mine own blood, under the Form of breed,
and so vnder the sacrament, to the entēt that there may come in your myndes somtyme, another greate charyte of myne, by whych I dowre not to suffex deth for you /
and so under the sacrament, to the intent that there may come in your minds sometime, Another great charity of mine, by which I dowry not to suffex death for you /
whyche deth and charyte you ought to remember wyth the rendrynge of dewe thankes, as ofte as ye consecrate and handell by myne ensāple this sacrament.
which death and charity you ought to Remember with the rendering of dew thanks, as oft as you consecrate and handle by mine ensample this sacrament.
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whyche thynge thapostell cōfyrmynge sayth, that Chryst, the same nyghte he was betrayed, takynge the brede and the cuppe, delyuered it vnto his dyscyples and sayd, Do you this in remembraūce of me.
which thing The apostle confirming say, that Christ, the same night he was betrayed, taking the breed and the cup, Delivered it unto his Disciples and said, Do you this in remembrance of me.
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syns he harde that oure lorde Iesu Cryste, not onely had shewed in that hys charyte towarde vs (whych he wolde sholde be { per } petuall) in that he toke vpō hym our nature, to make vs as saynt Iohn̄ sayth men by partycypacyon, goddes by fayth,
Sins he harden that our lord Iesu Christ, not only had showed in that his charity toward us (which he would should be { per } petuall) in that he took upon him our nature, to make us as saint Iohn̄ say men by partycypacyon, God's by faith,
but also offered vppe to god hys father, his owne body on the crosse, as a sacrafyce for our recōcylyacyon, his blood to be shed as a pryce and laua tory of our synne, that beynge redemed from the myserable seruytude, we myghte be clensed frome our vyce.
but also offered up to god his father, his own body on the cross, as a sacrifice for our reconcylyacyon, his blood to be shed as a price and Lava tory of our sin, that being redeemed from the miserable servitude, we might be cleansed from our vice.
Wherfore to thentent the remembraunce of so hygh a benefyte might abyde in vs, and the greatnesse of the loue of god more fyrmely fixed in our brestes, in his laste supper as yt is wryten in the gospell of saynte Iohn̄, in the pascall made wyth his dyscyples, at his departynge oute of thys worlde to his father, he gaue his body for meate,
Wherefore to thentent the remembrance of so high a benefit might abide in us, and the greatness of the love of god more firmly fixed in our breasts, in his laste supper as that is written in the gospel of faint Iohn̄, in the Pascal made with his Disciples, At his departing out of this world to his father, he gave his body for meat,
O the wonderfull swetnesse of thyne ineffable charyte. O the precyouse & meruaylous holsome feaste. O the moste excellent sacrament. O moste to be worshypped. O moste honourable. O moste reuerende. O moste worthy prayse.
O the wonderful sweetness of thine ineffable charity. O the precious & marvelous wholesome feast. O the most excellent sacrament. O most to be worshipped. O most honourable. O most reverend. O most worthy praise.
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O most worthy glory, highly to be magnifyed, to be extolled by worthye cryers, to be honoured wyth all the herte, with all deuocyon, wyth all reuerence.
O most worthy glory, highly to be magnified, to be extolled by worthy criers, to be honoured with all the heart, with all devotion, with all Reverence.
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and also wyth the zele of charyte abhorre the condycyon of thys wykked tyme of ours, ye and myche rather the wycked infydelyte of wycked people, by whych (the deuyll beynge authoure) in so farforthe do not byleue in thys blessed sacrament of thaulter, confyrmed by Crystes owne mouth when he sayth:
and also with the zeal of charity abhor the condition of this wicked time of ours, you and much rather the wicked infidelity of wicked people, by which (the Devil being author) in so farforthe do not believe in this blessed sacrament of thaulter, confirmed by Christ's own Mouth when he say:
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Oh good, oh beste, oh most benygne Iesu oure redemer, who can meruayle inough at thy greate pacyence shewed towarde vs, whom hytherto thou haste suffered so shamefully to rayle agaynst thinsty tucion of the blessed sacramēt of thaulter vnpunysshed.
O good, o best, o most benign Iesu our redeemer, who can marvel enough At thy great patience showed toward us, whom hitherto thou haste suffered so shamefully to rail against thinsty tucion of the blessed sacrament of thaulter unpunished.
Is thys the remembraunce we haue of that ineffable loue of thyne towarde vs, by whyche thou louydest vs euyn to the sufferaūce of the most shamefull deth of the crosse? is this the kyndnesse, the recompēce we make the for thy so greate benyfytes.
Is this the remembrance we have of that ineffable love of thine toward us, by which thou louydest us even to the sufferance of the most shameful death of the cross? is this the kindness, the recompense we make thee for thy so great benyfytes.
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woo maye we be, woo may we be a good & iuste iesu, whyche hast all thy iudgemēt of thy father, to iudge euery man accordynge to his deserte, whyche wylte leue no good dede vnrewarded,
woo may we be, woo may we be a good & just jesu, which hast all thy judgement of thy father, to judge every man according to his desert, which wilt leave no good deed unrewarded,
what shalt thou do with vs I pray y• then for our so great offence and wyckednes, syns (as the apostle sayth) thou iudgeste them that eate thy body vnworthyly,
what shalt thou do with us I pray y• then for our so great offence and wickedness, Sins (as the apostle say) thou Judges them that eat thy body unworthily,
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& drynke thy blood vnworthily, gylty of thy body & thy blood, & wyth no lesse payne to be punysshed then they whych for malyce persecuted the, and crucyfyed the.
& drink thy blood unworthily, guilty of thy body & thy blood, & with no less pain to be punished then they which for malice persecuted thee, and Crucified thee.
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who to the declaracyon, that there is in dede thy body and thy blood, & how reuerentely euery man ought to receyue it, thou sufferedeste for many mennes amendement & helth of those that on a time put no dyfference bytwene thy body and other materyall meate, some to fall syke, some weke, and some to dye.
who to the declaration, that there is in deed thy body and thy blood, & how reuerentely every man ought to receive it, thou sufferedeste for many men's amendment & health of those that on a time put no difference between thy body and other material meat, Some to fallen syke, Some Week, and Some to die.
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How be it who knoweth not these cruell pestylences that now raygne thoroughe oute Germanye, syknesse, dissensyons, suppressyons, the mynysshement of euery estate, calamytees,
How be it who Knoweth not these cruel pestylences that now Reign thorough out Germany, syknesse, dissensyons, suppressyons, the mynysshement of every estate, calamytees,
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and no lesse horryble, chyefly to be caste vppon vs from god, yf at the lest way we byleue saīt Poule (as we veryly muste) for the vnworthy and shamefull handelynge of thys holy sacrament of thaulter.
and no less horrible, chiefly to be cast upon us from god, if At the lest Way we believe saint Poule (as we verily must) for the unworthy and shameful handling of this holy sacrament of thaulter.
In whych nūber to thentēt we may not be, it shalbe nedefull and expedyent we leue so shamefull handelyng of thys holy sacramēt of thaulter, doyng penaunce,
In which number to thentēt we may not be, it shall needful and expedient we leave so shameful handling of this holy sacrament of thaulter, doing penance,
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and that after we haue proued ourselfes (as saynt Poule wolde we shold) we wyll I truste eate of that brede, that is to wyt the body of our lord in forme of brede.
and that After we have proved ourselfes (as saint Poule would we should) we will I trust eat of that breed, that is to wit the body of our lord in Form of breed.
This is my body, whych shal be delyuered for you on the crosse (as theuāgelystes with one accorde wryteth) demaundynge no reason thereof, askyng no questyons as the vnbyleuynge Iewes dyd, Howe can this mā geue vs his flesh to eate? This is a hard saing.
This is my body, which shall be Delivered for you on the cross (as theuamgelystes with one accord writes) demanding no reason thereof, asking no questions as the vnbyleuynge Iewes did, How can this man give us his Flesh to eat? This is a hard saying.
why honour we not Chryste that suffered for vs, in that, sacrament of thaulter? syns tyll this oure of all as many as be & haue ben, there is none that hath brought any thynge forth to proue, that we ought or may departe from that fayth, whyche the hole catholyke chyrch,
why honour we not Christ that suffered for us, in that, sacrament of thaulter? Sins till this our of all as many as be & have been, there is none that hath brought any thing forth to prove, that we ought or may depart from that faith, which the hold catholic Church,
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so longe agon hath kepte and approued, whyche the euangelystes & apostles wrytynge so euydently reache, shewyng wyth one cōsent & agrement, that Cryste sayd:
so long agon hath kept and approved, which the Evangelists & Apostles writing so evidently reach, show with one consent & agreement, that Christ said:
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It is also very agreable vnto the ineffable loue of god towarde man kynde, that those whome he had redemed wyth this precyouse blood & bodye of his sonne, he wold also by a certayne inspekable meanys, fede thē with his flesh, blood & body,
It is also very agreeable unto the ineffable love of god toward man kind, that those whom he had redeemed with this precious blood & body of his son, he would also by a certain inspekable means, fede them with his Flesh, blood & body,
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God forbede it therfore we shold gyue any place at all to all these folysshe sophistycall sutteltyes brought agaynste this sacramēt, which argumētes we haue cōfuted before, by hole & sounde reasons of holy scripture /
God forbid it Therefore we should gyve any place At all to all these foolish sophistical sutteltyes brought against this sacrament, which Arguments we have confuted before, by hold & sound Reasons of holy scripture /
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wherby I am more ledde to byleue one word of the prophete, y• saith, He sayd the worde and it was done, then all ye colored crafty suttyll argumētes or opiniōs of Arystotell, Plato, other phylosophers, or heretykes.
whereby I am more led to believe one word of the Prophet, y• Says, He said the word and it was done, then all the coloured crafty suttyll Arguments or opinions of Aristotle, Plato, other Philosophers, or Heretics.
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If they byleue this why notyt? What & they by leue neyther nother? ye, what & they byleue nothyng at all? as we may easely perceyue by theyr frutes they do not.
If they believe this why notyt? What & they by leave neither neither? you, what & they believe nothing At all? as we may Easily perceive by their fruits they do not.
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Nor agayn this reason can not hold that yt semeth a iestynge stocke & a folyshnes, to byleue that Cryste can be or ought to be vnder the forme of a litle piece of brede,
Nor again this reason can not hold that that Seemeth a jesting stock & a foolishness, to believe that Christ can be or ought to be under the Form of a little piece of breed,
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Is not this the sonne of Ioseph, whose father & mother we knewe? Now then sayth he, that I am descended from heuen? for they thoughte yt but a folyshe thynge to byleue god incarnate,
Is not this the son of Ioseph, whose father & mother we knew? Now then say he, that I am descended from heaven? for they Thought that but a foolish thing to believe god incarnate,
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Secūdly yf we wyll receyue the body of our lord worthely we ought in the receyuyng & doyng, remēber that merueylous great loue of his toward vs, by ye whych for our sakes he delyuered vp his body on thaulter of ye crosse /
Secundly if we will receive the body of our lord worthily we ought in the receiving & doing, Remember that marvelous great love of his towards us, by you which for our sakes he Delivered up his body on thaulter of you cross /
as though vouchsafynge by the cōmunyon of that self same sacramēt, to be incorporate & all one thynge with vs, by beyng partakers of his blessed body.
as though vouchsafynge by the communion of that self same sacrament, to be incorporate & all one thing with us, by being partakers of his blessed body.
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I do not onely pray for them, but also for all suche as shall beleue in me by theyr prechyng, that all may be one as thou my father arte in me and I in the, that they maye be all one in vs, I in theym & thou in me, that they maye be made one, that the world may know that thou hast sent me, and hast loued them as thou hast louyd me.
I do not only pray for them, but also for all such as shall believe in me by their preaching, that all may be one as thou my father art in me and I in thee, that they may be all one in us, I in them & thou in me, that they may be made one, that the world may know that thou hast sent me, and haste loved them as thou hast loved me.
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But I praye you, thys vnyte and so wonderful a loue of the sonne and the father toward vs, of what (yf the wordes of thapostle be well wayed) shall it be rather vnderstāden,
But I pray you, this vnyte and so wondered a love of the son and the father towards us, of what (if the words of apostle be well weighed) shall it be rather understanden,
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wherof thyrdely it foloweth to the receyuyng of it worthyly, that we muste kepe the treuth at the receuynge, whych (as saynt Poule wryteth) is marked vnto vs as a fygure and a shadowe.
whereof Thirdly it Followeth to the receiving of it worthily, that we must keep the truth At the receuynge, which (as saint Poule writes) is marked unto us as a figure and a shadow.
Fourthly not eate thys immaculate lambe sode in water & bytter lettuse, but rost it wyth fyre, that is to say wyth bytter contricyō for our trespas, and fyry cheryte.
Fourthly not eat this immaculate lamb sode in water & bitter lettice, but rost it with fire, that is to say with bitter contrition for our trespass, and fyry charity.
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wherby is ment we muste kepe the affeccyons of our herte frō fleshely desyres, & compel them to serue for the loue of our lorde Iesu Criste, auoydyng all that is cōtrary to him, doyng that may please hym,
whereby is meant we must keep the affections of our heart from fleshly Desires, & compel them to serve for the love of our lord Iesu Christen, avoiding all that is contrary to him, doing that may please him,
Do you this in ye remēbraūce of me, that is to saye, remembring how I haue loued you, whyche dyenge for you, was cōtōt to be made also for you, mete, the feaste, and the gest to gether.
Do you this in you remembrance of me, that is to say, remembering how I have loved you, which dying for you, was contont to be made also for you, meet, the feast, and the gest to gether.
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