Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	life_n	spirit_n	1,763	5	5.2732	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14153	The souper of the Lorde wher vnto, that thou mayst be the better prepared and suerlyer enstructed: haue here firste the declaracion of the later parte of the .6. ca. of S. Joha[n], beginninge at the letter C. the fowerth lyne before the crosse, at these wordis: merely were. [et]c wheryn incidently M. Moris letter agenst Johan Frythe is confuted.	Tyndale, William, d. 1536.; Joye, George, d. 1553, attributed name. aut	1533 (1533)	STC 24468; ESTC S105217	37,629	66

faythe wherby we cleue to gods goodnes and mercy we abyde in God and God in vs as declare his wordis folowing sayng as the lyuing father sent me so lyue I by my father And euen so he that eatethe shall lyue because of me or for my sake My father sent me whose wyl in all thynges I obaye for I am his sonne And eueÌ„ so verely muste they that eâ—e me that is beleue in me forme and fasshion them aftir my ensample mortifyng their flesshe and changyng theyr lyuynge olers thei eat my in vayne and desseÌ„ble theyr beleif For I am not comen to redeme the worlde onely but also to change theyr lyfe They therfore that beleue in me shall transforme theyr lyfe aftyr my example and doctryne and not aftyr any mannys tradicions This is the brede to men frome heuen as theffecte selfe declareth whom whoso eteth shall lyue euer But he that eâ—â—th bodely brede lyueth not euer as ye may se of your fathers that e it Manna and yet ar they dede It is not therfore no materiall brede nor bodely food that may geue you lyfe eternall Â¶ These wordis did not onely offende them that hated Cryst but also some of hys discyples they where offended sayd the texte and not merueled as More tryfleth oute the trouth whyche sayd Thys is an harde sayng who maye here thys These discyples yet stoke no lesse in Crystis visyble flesshe and in the barke of hys wordis theÌ„ did the other iwes as do now More belyuyng hym to haue had spoken of hys naturall body to be eateÌ„ wyth their tethe whyche offence Chryst seyng sayd Do thys offende ye what then wyll ye saye if ye se the sone of man ascende thyther wher he was before If it offende ye to ete my flesshe whyle I am here it shall myche more offende ye to ete it whan me body shal be gone oute of your syght asceÌ„ded into heuen there syttyng on the ryght honde of my father vntyll I come ageyn as I went that is to iugement Here myght Cryst haue enstructed hys disciples the trouthe af the etinge of hys flesshe in forme of brede had thys beÌ„ his meaninge For he left theÌ„â—euer in any perplexite or doute but sought all the wayes by similitudes and familiare examples to teche thes playnely He neuer spake them so harde a parable but where he perceyued their feble ignorance a non he helpt them and declared it them ye some tymes he preuented theire askinge with his owne declaration and thinke ye not that he did not so here yisse verelye For he cam to teche vs and not to leue vs in any doute and ignorance especially in the chefe poynt of our saluacion whiche standethe in the beleif in his dethe for our synnes Wher for to put them out of all dout as concerning this etinge of hys flesshe and drinkinge of his blood that shulde geue euerlastinge lyfe where thei toke it for his very body to be eten with their tethe he sayd It is the spirit that geueth this lyfe My flesshe profiteth nothing at all to be eten as ye mean so carnally It is spirituall meat that I here speke of It is my spirit that draweth the hertis of men to me by faith and so refressheth them gostely ye be therfore carnall to thinke that I speke of my flesshe to be eten bodely for so it profitethe you nothing at al. How longe wyl ye be without vnderstandinge It is my spirit I tell you that geueth lyfe My fleshe profiteth you nothinge to eat it but to beleue that it shal be crucifyed and suffer for the redempcion of the worlde it profyteth And when ye thus beleue then ete ye my flesshe drinke my blood that is ye beleue in me to suffer for your synnes The verite hathe spokeÌ„ these wordis My flesshe profiteth nothing at all it cannot therfore be false For bothe the iwes and his disciples murmured and disputed of his flesshe how it shulde be eaten and not of the offering therof for our synnes as cryste meÌ„t This therfore is the suer ancor to holde vs by agenst all the obieccions of the papists for the eting of Cristes bodye as they say in forme of breade Cryste sayd My flesshe profyteth nothing meaning to ete it bodely This is the keye that solueth all their argumentis openeth the waye to shew vs al their false and abominable blasphemous lyes vpon Cristis wordis vttereth their sleighe iuggelynge ouer the brede to mayntayn anticrystes kyngdom ther with And thus when Criste had declared it and taught them that it was not the bodely eatinge of his material body but the eating with the spirit of faithe he added sayng The wordis which I here speke vnto you ar spirit and lyfe that is to saye this mater that I here haue spoken of with so many words must be spiritually vnderstaÌ„den to gyue ye this lyfe euerlasting wherfore the cause why ye vnderstande me not is that ye beleue not Here is lo the conclusion of all this sermon Cryste very God and man had set his flesshe before them to be receyued with faithe that it shuld be broken and suffer for their synnes but thei coulde not ete it spiritually because they beleue not in him wherefore many of his disciples fill from him and walked nomore with him And then he sayd to the twelue wyll ye go a waye to And Symon Peter answerde Lorde to whom shall we go Thou haste the wordis of euerlastinge lyfe and we beleue and aâ— suer that thou art Cryst the sonne of the lyuynge god Here is it manifest what peter hys felowes vnderstode by this etinge drynkinge of Cryste for they were perfitly taught that it stode all in the beleif in Cryste as their answer herâ— testifieth If this mater had stode vpon so depe a myracle as out papist is fayne with outâ— any worde of god not comprehended vnder any of their comon sensis that they shuld eat his bodye beynge vnder the fourme of bred as longe depe thycke and as brode as it hanged vpon the crosse thei beyng yet but feble of fayth not confirmed with the holy goste muste here nedis haue wondred stonned and staggerd and haue ben more inquisyâ—yue and of so strange a mater then they were But thei nether douted nor marueled nor murmured nor nothyng offended withe this maner of spethe as were the other that slipte awaye but they answerde fermely Thou haste the wordis of euerlastynge lyfe and we beleue c. Now to the exposicon of the wordis of oure lordis souper Â¶ Amonge the holy euangelistis wrytinge the story of Cristis souper IohaÌ„ because the other thre had wryten it at large dyd but make a mencion therof in hys 13. cap. Mattheâ— Marke and Luke declaryng it clerely orderly and with iuste nowmber of wordis with whom Paule agreeth thus wryting vnto the Corynthis Our lorde Iesus the same nyght he was

For he ment as faithfully and as playnely as hys wordis sownedâ— and euen so dyd hys disciples wyth out any more meruelynge vnderstode him For they answerd him sayng Lo now spekest thou apertely nether spekest thou any ê“uerbe But what a derke prouerbe and subtyle rydle had it bene if he had ment by hys goynge hence to haue taryed here styll and by forsakynge the worlde to abyde â—tyll in the worlde and by hys goyng hence to hys father by hys very bodely ascencion to be but inuisible who wolde interprete thys playne sentence thus I go hence that is to saye I tarye here styll I forsake the world and go to the father that is to saye I wyll be but inuisible and yet here abyde styll in the worlde bodely For as concernyng hys godhed whiche was euer wyth the father and in all placys at once he neuer spake syche wordis of it whan Cryste sayde hys dethe now at hande vnto hys disciples now agene I forsake the worlde and go to my father but ye shall tary styl in the world If they wyl expowne by hys forsakyng the worlde to tarye here styl bodely and to be but inuysyble why do they not â—y lyke exposicion interprete the tarynge here styl of the disciples at that tyme to be gone heÌ„ce bodely and to be here visible For Crist did set these contraryes one agenst a nother to declare eche other as if to tarye here styll dyd signyfye to the disciples that they shulde abyde in the worlde as it dothe in dede theÌ„ muste nedis his goyng heÌ„ce forsakyng the worlde signifie his bodely absence as both the wordis plainely sowne Cryste ment they vnderstode them But in so playne a mater what nede all these wordis Be thou therfore suer Crysten reder that Crystis glorified body is not in this worlde but in heuen as he thyther ascended in whiche body he shall come eueÌ„ as he weÌ„t gloriously wythe powr and grete maiestye to iuge all the worlde in the laste daye Be thou therfore assuered that he neuer thus iâ—geled noâ— mocked hys so dere beloued disciples so ful of heuines now for hys bodely deê‘tynge For if he had so ment as our papistis haue paruerted his sayngis his disciples wolde haue wondered at so strange maner of speche and he wolde ã€ˆâ—Šã€‰ â—xpressed his mynde playnly sithe at thys tyme he was so full set to leue them in no doute but to counfort them with hys playne and confortable wordis And yf he wolde haue bene but inuisible and still bodely present he woulde neuer haue couered himselfe wyth the clowde shewynge them and testifyenge also by those two men his very bodely ascension oute of theyr syghtis we maye not make of his very bodely ascension siche an inuysyble iugelynge caste as oure papistis fayâ—e Fasshoning and fayning Cryste a bodye nowe inuisible now in manye placis at once and then so greate and yet in so lytel a place not discerned of any of our sensis nowe gloryfied now vngloryfied now passible and then impassible and I wote ner what they imagyn and make of theyr maker and all with oute any worde ye clene agaynste all the wordis of holy scripture For suerly in thys theyr imaginacion and so sayng thei bringe in a fresshe the heresye of that great heretiâ— Marcyon whiche sayd that Criste toke but a phaÌ„tasticall bodyeâ— and so was nether verely borne nor suffered nor rose nor ascended verelye nether was he very man whiche heresye Tertullian coÌ„futeth Cryste toke verely oure nature siche a passible and mortal body as we here aboute with vs saue that it was with oute all maner of synne In siche a body he suffred verely rose agen frome dethe in siche a glorifyed body now immortall c. as euery one of vs shall ryse in at the general iudgement It is appropryed onely to his godheâ— to be euery whore and not to be circumscribed nor contaned in no place And as for our papistis prophane voyde voyces his bodye to be in many places at once indiffinitiue incircuÌ„scriptiâ—e non permodum quanti neque localiter c. whiche includeth in it sâ—lfe contradiccion of whiche Paule warned Timothe 1. Timo. 6 2. Tim. 2. callyng them thopposicions of a false named scyence for that their scolasticall diuinite muste make obiecâ—ions agaynste euery trouthe be it neuer so playne wyth pro contra whych scyence many that ê“fesse it saith Paule 1. Tim. 2. haue erred from the faiâ—he as for this conteÌ„cion and bataill aboute wordis profitable for nothynge els but to subuerte the herers I care not for them For I haue the almyghty testymony of theâ—erlastinge worde of God redy to soyle all their madde and vnreasonable reasons to wype them clene a waye to turne them into their owne confusion Â¶ And for because they holde them so faste by Paule 1. Co. 11. I shall loose their holde expownynge the lordis souper aftir Paule whyche addeth immediatly vnto the cuppe this that Luke there leaued forthe Do ye this in to my rememberaÌ„ceâ— This doth Paule repete so ofâ—e to put vs in mynde that these thankis geuyng and souper is the commemoracion and the memoriall of Crystis dethe wherfore aftir all he repeteth it yet agayne the thirde tyme saynge So oft as ye shall ete this brede he calleth it styll brede euen aftir the popis consecracion drinke the cuppe he saith not drynke this blood se that ye geue thankes be ioyouse and preche the deâ—he of the lorde for somyche sygnifieth annunciate in this place vntyll he come that is to saye fro the tyme of hys deathe ascencion vntyll he come agayne to iugement Forthermore saith Paule whoso ete thys brede he calleth it styll brede or drynke of the câ—ppe of the lorde vnworthelyâ—he is gilty the bodye and blode of the lorde The bodye blood of the lorde Paule calleth here the congregacion assembled toghyther to ete the lordis souper For they at hys body and blood whych ar remeded wyth his body and blode as he sayde in the .10 cap. before The cuppe of thankis geuynge whyche we receyue wyth thankis is it not the felowship of the blood of Cryste Thâ— brede whyche we breke is it not the felowship of the bodye of Cryst For we beyng many togither ar one brede euen one bodye Lo here Paule expownyng hymselfe vseth the same forme of speche that is vsed in these wordis This is my bodye takyng Is for signifieth we ar one brede euen one bodye that is to saye we ar signified be one lofe of bred to be one bodye he shewethe the cause adding because we be all partakers of one lofe or pese of brede And in the .12 cap. folowing he sayth playnely ye be the bodye of Cryste and hys partyclar members and in the firste cap. to thephesiansâ— God dyd set Cryste to be the head ouer all vnto hys congregacion whyche hys bodye c. Â¶ And because tâ—e comparyson in the

.10 cap. betwene the lordys borde hys cuppe and the deuillys borde and hys cuppe do declare thys mater I shall recyâ—e Paulys wordis saynge ye maye not drynke the cuppe of the lord the cuppe of the deuyll bothe togytherâ— ye may not be partakers of the lordis borde the deuylls borde bothe at once The deuyls bord and his â—uppâ— was not hys body and blode but the etyâ—ge and drynkynge before theyr images and Idolls as dyd the haithen in the worshyp and thâ—nkys of thyr Godsâ— of whyche thynge thou maist gather what Paule ment by the lordis borde and his cuppe Now let vs retourne to Paule in the .11 cap. Thei eate thys brede and drynke of this cuppe vnworthely that come not vnto thys borde with suche faithe and loue as they professed at theyr baptisme They ete vnworthely that thruâ—ted them selues in among thys congregacioÌ„ hauyng not the loue that this sacrament and sygne of vnyte techethe sâ—gnyfyeth whych maner of people Paule in thyssame ca. rebukethe bendethe all hys sermon agenste them for that thy were contensyouse and came togyther not for the better but for the worseâ— So that thyr comyng togither whyche shuld haue â—ene a token of faithe and loue was turned into thoccasyoÌ„ and mater of diâ—sencion and stryfe because euery man dyd eâ—e as Paule sayth hys owne souper and not the lordys souper wheryn the brede and drynke is comon as well to the pore as to the ryche but here the ryche dysdayned the pore and wolde not tarye for them so that some as y e ryche wenâ—e thâ—yr waye dronken and ful anâ— the pore departed â—ongrye drye whyche was a tokeÌ„ of no â—gal distrybucion of the brede and drynke and that the ryche comtemned the pore and so became sclaunderouse and gyltie of y e body and blode of Cryste that is to wite of y e pore congrâ—gacion redemed wyth Crystis body and bloâ—e Thus they that came togyther apeâ—yng to haue had that loue whyche the souper signifyed and had it not vttered them selues by thys contenciouse vnlouynge dealyng not to be meÌ„bers of Crystys bodye but rather gyltye hurtfull vnto them As if a soudyer of our aduersaryes parte shulde come in among vs wythe our lordis badge hauynge not that herte faythe and loue to our capitayne that we haue we wolde if we espyâ—d it by any token take hym for a spye and betrayer rather then one of vs. Â¶ Let a man therfore sayth Paule proue him selfe well before whyther he hathe thys faythe to Cryste and loue to God and hys neghbour whych all he professed at baptisme thys souper signyfyed and so come in emonge the congregacion to ete of thys brede drynke of this cuppe he calleth it styll brede wyne and nether hys body nor blode For he that etith and drinketh vnworthely eteth drynketh his own dampnacion because he discryâ—eth not the lordis bodye He calleth styll the lordis bodye the congregacion redemed wyth Crystis body as he dyd before and also in the chap. folowynge feâ—chyng â—ys analogy and simyleâ—ude at the naturall bodye In whyche althoughe ther be diuerse members one exellynge a nother one inferior vyler more conteÌ„ptible then a nother yet may not the bodye want them but must kouer them reuerently holde them in honour Ageyn in the bodye thoughe â—herbe dyuerse members of diuerse eâ—â—ices yet is ther no discorde emonge them but euery member beâ—t neâ—er so low vyle yet dothe it mynister serue a nother and al togither holde vp helpe the â—â—oll bodye This coÌ„sideracion with these coÌ„parysons so eloqueÌ„tly so playntuously so lyuely dothe Paule set forthe in that .12 chap. that noman can desyer any more And all to bringe vs into the consyderacyon discrecyon of the bodye of Cryste whyche is hys congregacyon wythout whyche consyderacion discrecioÌ„ if we thrust our selues yn wyth this signe cognisans faynedly we be but hypocrites and ete and drynke our owne iugement For thys cause many are syke emonge you and many ar a slepe that is ar dede Here it semeth some plage to haue bene caste vpon the CoriÌ„th for this abuse in the eâ—yng of the lordis souper For bothe the lawe and prophetis thretened vs plages as pestilence famyne swerde for our synnes For yf we had iuged our soules that is If we had dilygeÌ„tly examined our owne lyuinge and repented we shulde not haue beÌ„ iuged that is to saye punisshed of the lorde But whyle we be punyshed we be corrected of the lorde leste we shuld be condempned wythe the worlde wherfore my brethern when ye come togyther to eate tary one for a nother Here is the cause of all thys dissention wherfor Paule rebuketh them But here myght some of them obiecte tell Paule Syr we come hyther hongry may not tarye so longe wher vnto Paulle answereth as he dyd before saynge Haue ye not houses to ete drynke yn Do ye contempne the coÌ„gregacyon of God shame them that haue non Here he calleth the pore the chyrche of god whom aftyrward he called the body of the lorde and now at laste he sayth If any maÌ„ be so hongry let hym ete somwhat at home so delaye hys honger that he may the beter tary for the pore leste ye come togither vnto your condempnacyon And as for other thyngys I shall dispose and set in ordyr when I come These other thynges were coÌ„cerning this souper siche as were out of frame emong them whyche yf ye rede the wholl pystle ar efte esye to se that they were no necessary trouthes for their saluacion for al syche trouthes Paule had preched them before and wrytten theÌ„ to Nether were these other thyngys lente faste thassumpcioÌ„ of our lady halowyng of bowes bellis and asshes halowyng of vestymentis crepynge to the crosse wyth siche other vnwryten vanites as M. More liâ—tethe to ieste and tryfull out the trouthe Â¶ Now haue ye the very pure sence of these Crystis wordis Thys is my bodye that is to say Thys signifyethe or reprensente the my bodye takynge Est for significat As M. More hymselfe vttered it in hys Dyaloge put forthe in wylliam Barlows name reciting the opinyons of EcolaÌ„padius zwinglius saynge thys is my body is as miche to saye as thys sygnyfyeth my body wher he sayth that Ecolampadius allegeth for hym TertulyaÌ„ Chrysostome and Austen but falsely somtyme addynge more to their wordis sometyme takynge a waye frome their sentencis whych sayng is playne false and he belyethe the man now departed for fyrste hys incomparable lernynge and very spirituall iugemeÌ„t wolde not suffer hym to be ignorant in the vnderstanding of these olde holy doctours whom I dare saye he vnderstode as well as More And his conscience faythfâ—lnes wold not suffer him falsely to peruâ—rte them as More belyethe and peruertethe Crysâ—e and Paule all holy scripture And yf this man

firste these wordis This is my bodye noman donted at them noman was in any vnbeleife of them wherfore these wordis mâ—ste nedis be playne single pure without miracle as these The .3 branchis ar â— dayes withoute any subtyle tranâ—substanciacion siche insensible conuersion or any false miracle Cryste wrought al his miracles for the glorye of god to declare him selfe bothe god and man so that all Crystis miracles were coÌ„prehended vnder mannes sences or comon writes which brynge in siche knowlege vnto the vnderstondyng As when he changed water into wyne the miracle was firste receyued withe the syght open at the eye tasted withe the mouthe and so coÌ„uayed vnto the vnderstonding And now thoughe we nether se nor taste that miracle yet we heare it se it rede it and so vnderstoÌ„de that it was once a miracle doâ—e of cryste whan he restored the syght to the blynde heled the lame clensed the leprose reared the deade all was seen herde and so comprehended vnder our most suerest sensis that his very enimes were compelled to confesse them for miracles But our miracle makers that make dayly so ofte and so many ar so farre froÌ„ this clere poynt that their miracles in this mater be not nor neuer shal be contayned nor comprehended vnder any of our 5 wyttes but thei rather delude and deceyue bothe sight taste felinge hering and smellinge ye our faith vnderstaÌ„ding to Beware therfore of these mischeuous miracle makers for their owne glorye and profit and will kyll the to if thou beleueste not their lyes Beware I saye of those marchaÌ„ts that wil sell the wares whiche theâ— wil not suffer the to se â—â—r to taste nor to touche but when thei shewe the whight thou muste beleue it is blak If they geue the brede thou muste beleâ—e it withoute any worde of thy faithe that it is Crystis body that of their owne makinge If thou taste se fele it brede yet thou muste saye it is none though the scripture calleth it brede .xx. tymes Beware beware I saye of Anticryste whose cominge sayd Pauleâ— 1. thess 2 he is come al redy saith Iohn 1. IoaÌ„â— 2 â— now ar there many anticrystis shal be aftir the workinge of Satan with an almighty powr withe false sygnes wonders lyinge miracles and with al deceite of vâ—rightuousnes c. Â¶ To be to curiouse in so playn a sacrameÌ„t and sygne to cauill Crystis clere wordis with sophistical sophismes to tryful out the troâ—â— the withe tauntis mockis as More dothe is no crysten maner And if our papistis scâ—lasticall sophisters will obiecte make answer to this souper of the lorde bringing yn for them their vnwryteÌ„ wordis dede dremes for we haue coÌ„pelled More withe shame to flitte frome the scripture strewed withe their vayn strange teâ—mes wihche Paule damneth geueth Timothe warning of I shall by goddis grace so set the almihgty worde of god agenst theÌ„ that all christen shall se their falshed deceite in this sacrament so disclose their deuilessh doctryne â—â—eighe iugelynge that all that caâ—rede englysshe shall se the trouthe of Goddis worde openly â—ere downe their vnwryteÌ„ lyes For it is verely the thinge that I desyer euen to be wryteÌ„ agenste in this mater for I haue the solucions of al their obieccioÌ„s redye And knowe right wel that the more thei stere this sacrameÌ„t the broder shal their lyes be sprede the more shal their falshed apere and the more gloriously shal the trowthe triumphe as it is to se this daâ—e by the longe contencion in this same and other lyke articles whiche the papiâ—tis haue so loÌ„ge abused how More hys lyes vtter the trâ—â—the euery daye more more For had he not come begging for the clergye from purgatory withe his supplicacion of soulis and Rastel Rochelter had they not so wysely playd their partis purgatory paradueÌ„ture had serued them yet a nother yere nether had it so sone haue ben quenched nor the pore soule proctour ther be with his blody bisshop crysteÌ„ catte so farre coÌ„iured into his owne Utopia with a sechel about his necke to gather for the proude preistis in Synagoga papiâ—tica Â¶ Whan Cryste was ascended into heuen and had sent his Apostles the spirit of trouthe to leade them into all trouthe perteyning vnto our saluacion euen in to him that sayd I am the trouthe of whyche trouthe he enstructed them aftir his resurrectioÌ„ Luk. 24. and thei had preched the same trouthe nowe in IerusaleÌ„ Act. 2. at which preching ther were that receyued their wordes where baptized abouthe z. M. his apostels rememebringe how their master Cryste at his last souper did institute leue them this holy sacrament of his body blood to be celebrated done in hys rememberance emonge siche as had receyued his gospell were baptized had professed his faythe and wolde perseuer in his religion dyd nowe in this firste congregacioÌ„ celebrate the lordis souper brekinge the brede etinge it as Cryste dyd â—eche them whiche souper Luke Paule called afterwarde the brekinge of the brede As Acto 2. saynge That they which gladly had nowe receyued Peters acte were baptized were perseuerynge in the doctrine of the apostles and in the communion in the breakinge of the brede and in prayer whiche sacramente was now a token of the perseuerance in theyr cristen religion nowe professed Off thys brekinge of brede Luke wrytynge of Paule comingâ— vpon Troadem sayth Act. 20â— also that there vpon a sabbot daye wheÌ„ the disciples were come togyther vnto the brekinge of the brede Paule made a sermon during to mydnight c. And that this was no comeÌ„ nor prophane vse but an heuenly sacrament and a reuerent ryte and vsage the cricumstancis of the accion declare bothe in Luke and Paule shewyng it to be the very institucion that Cryste ordened at his soupere Paule thus recyâ—ynge this brekeynge of the brede sayâ—g The brede which we breke is it not the felawship of the bodye of Cryste that is to saye dothe it not signify vs to be the bodye of Criste that is his congregacion and his peple as dothe the wordes folowinge declare Paule addinge the cause saynge For we being many are all togyther signifyed by the one lofe to be one bodye for that we be partakers of the same brede Also before he callethe in the same souper the cuppe of thankis geuinge the felawshyp of the blode of Cryâ—tâ— that is to saye the congregacion redemed with Crystis bloode Â¶ Thys holy sacrament therfore wolde god it were restored vnto the pure vse as thapostles vsed it in theyr tyme. wolde God the seculare prynces whyche shulde be the very pastours and hed rulers of their congregacions committed vnto their cure wolde fyrste commaunde or suffer the trwe prechers of goddis worde to preche the gospell purely and plainly wyth discrete lyberte and constitute ouer eche particulare parysshe

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