M. Harding. The first Division.M. Hardinge. The first Diuision.

M. Harding. The first Division.

M. Hardinge. The first Diuision.

This being a Sacrament of Unity, every true Christian man ought in receiving of it to consider, how unity may be achieved and kept, rather then to show a straitness of conscience about the out ward forms of Bread and wine, to be used in the administration of it: and that so much the more, how much the end of every thing is to be esteemed more, then that, which serveth to the end. Otherwise herein the breach of unity is so little recompensed by the exact keeping of the outward Ceremony, that according to the saying of S. Augustine, who so ever taketh the Mystery of unity, and keepeth not the bond of peace, he taketh not a Mystery for him self, but a testimony against him self. Therefore they have great cause to weigh with them selves, what they receive in this Sacrament, who moved by slender reasons made for both kinds, do rashly and dangerously condemn the Church, for giving of it under one kind, to all, that do not in their own persons Consecrate and offer the same in remembrance of the Sacrifice once offered on the Cross. And that they may think the Church to stand upon good grounds herein, may it please them to understand, that the fruit of this Sacrament, which they enjoy that worthily receive it, dependeth not of the outward forms of Bread and Wine, but redoundeth of the virtue of the Flesh and Blood of Christ. And where as under either kind, 46¹ whole Christ is verily present (for now that he is risen again from the dead, his Flesh and Blood can be sundered no more, because he dieth no more) this healthful Sacrament is of true Christian people with no less fruit received under one kind, then under both. The Sacramentaries that believe not the truth of Christs Body and blood in this holy Sacrament, I remit to sundry godly treatises made in defence of the right faith in that point. I think it not necessary here to treat thereof, or of any other matter▪ which M. Ivel hath not as yet manifestly touched in his sermon.

This being a Sacrament of Vnitie, euery true Christian man ought in receiuinge of it to consider, how vnitie may be atchiued and keapte, rather then to shew a streightnesse of conscience aboute the out warde formes of Breade and wine, to be vsed in the administration of it: and that so muche the more, how muche the ende of euery thinge is to be esteemed more, then that, whiche serueth to the ende. Otherwise herein the breache of vnitie is so litle recompensed by the exacte keepinge of the outwarde Ceremonie, that accordinge to the saieinge of S. Augustine, who so euer taketh the Mysterie of vnitie, and keepeth not the bonde of peace, he taketh not a Mysterie for him selfe, but a testimonie against him selfe. Therefore they haue greate cause to weigh with them selues, what they receiue in this Sacrament, who mooued by sclender reasons made for bothe kindes, doo rashely and daungerously condemne the Churche, for geeuinge of it vnder one kinde, to al, that doo not in their owne personnes Consecrate and offer the same in remembrance of the Sacrifice once offred on the Crosse. And that they may thinke the Churche to stande vpon good groundes herein, may it please them to vnderstande, that the fruite of this Sacrament, whiche they enioy that woorthely receiue it, dependeth not of the ouwarde formes of Breade and Wine, but redoundeth of the vertue of the Fleashe and Bloude of Christe. And where as vnder either kinde, 46