M. Hardinge. The .29. Diuision.
Nowe for answeare to M. Iuelles place alleged out of Gelasius, whiche is the chiefe that he, and al other the aduersaries of the Churche haue to bringe for their purpose in this pointe, this muche may be saide. Firste that he allegeth Gelasius vntruely, makinge him to sounde in Englishe, other∣wise then he doothe in Latine. M. Iuels woordes be the••e. Gelasius an olde Father of the Churche, and a Bishop of Rome, saithe, that to Minister the Communion vnder one Kinde, is open Sacrilege. But where saithe Gelasius so? This is no syncere handlinge of the mater. And bicause he knewe, the woordes of that Father imported not so muche, guilefully he reciteth them in Latine, and dothe not Englishe them: whiche he woulde not haue omitted, if they had so plainely made for his purpose. The woordes of Gelasius be these: Diuisio vnius e••usdemque Mysterij, sine grandi sacrilegio non potest peruenire, The Diuision of one and the same Mysterie, can not come without great sa∣crilege. Of these woordes he cannot conclude, Gelasius to say, that to minister the Communion vnder one kinde, is open sacrilege. Gelasius rebuketh, and abhorreth the diuision of that highe Mysterie, whiche vnder one forme, and vnder bothe, is vnum, idemque, One, and the same: not one vnder the forme of Breade, and another vnder the forme of VVine: not one in respecte of the Bodie, and an other in respecte of the Bloude: but vnum, idemque, one, and the selfe same. The woordes afore recited, be taken out of a fragment of a Canon of Gelasius, whiche is thus, as we finde in Gratian. Comperimus autem,* 1.1 quod quidam sumpta tantum Corporis sacri portione, a calice sa∣crati cruoris abstineant. Qui procul dubio (quoniam nescio qua superstitione docentur adstringi) aut integra sacramenta percipiant, aut ab integris arceantur: quia diuisio vnius eiusdemque Mysterij, sine grandi sacrilegio non potest peruenire. VVhiche may thus be En∣glished: But we haue founde, that some hauinge receiued onely the portion,* 1.2 VVherein is the holy bodie, abs••eine from the Cuppe of the sacred Bloude: who without doubte (for as muche as I know not with what supersitition they be taught to be tied) either let them receiue the whole Sacramentes, or let them be keapte from the whole: bicause the diuision of one and the same Mysterie can not come without greate sacrilege.
Here mighte be saide to M. Iuel▪ she we vs the whole Epistle of Gelasius, from whence this fragment is taken, that we may weigh the circumstance, and the causes, why he wrote it, conferringe that goeth before, and that followeth: and we wil frame you a reasonable answeare. But it is not extant, and therefore your argument in that respecte is of lesse force.