Chapter 12: Substance of Sacraments
which (as it seemeth) he maketh to be three. First, that the saviour is there promised, but here given. Afterward he saith, that our sacraments be easier, fewer, nobler, and happier: and lastly, that those were as things to play with in the hands of children: but that in ours there is something more profitable and substantial. These things as touching the first must be understood of the promise of Christ that should come: but notwithstanding that He in very deed had not as yet taken flesh upon Him, yet was He spiritually given for meat unto the fathers believing in the promise. But ours are said to give
Christ: namely, because they testify that He is come, so as He must be looked for no more.
Further, it is certain that ours be fewer, and have a greater facility, and they signify with greater magnificence, because the words which are declared are more plain than they were in the Old Testament. Moreover, the felicity is greater, for we be free from the yoke of ceremonies, and we live in the last hour, being undoubtedly more nigh unto the kingdom of Christ. The Spirit also is now more plentiful, and the Church extendeth more largely than it did at that time: Wherefore many kings and prophets desired to see those things which you see. And the sacraments of the law were as things for pastime in the hands of children, because it behooved the age of the old fathers to be exercised like children under many ceremonies, sundry elements, and diverse sorts of instructions.
Chapter 12:
Substance of Sacraments But it is not proved by all these things that the sacraments of the old fathers had not as touching the substance of a mystery, those things which our sacraments have. For Cyprian hath in the second book and third epistle: Our
Lord Jesus Christ offered the same thing which Melchizedek offered, that is
to say, bread and wine: to wit, His own body and blood. Augustine against Faustus, the 19th book, chapter 16: In what a doting error be they which think, that the signs and sacraments being changed, the things also be diverse. And in the same treatise in the 20th book, the 21st chapter: The flesh and blood of this sacrifice, before the coming of Christ was promised under oblations of likenesses. In the passion of Christ, it was given according to the truth itself: after the ascension of Christ, it is celebrated by a sacrament of remembrance. The same father in the 26th treatise upon John: Those sacraments were in signs differing [from ours] but in the matter which is signified they be equal. Straightway he saith: therefore there was the same meat, and the same drink, howbeit to them that understood and believed: but to them which understood it not, it was but only manna, and the other but only water, but to him that believed, it was the same thing that it is now. For then Christ was to come, now He is come: was to come, and is come be diverse words, but one and the same Christ.
Bertramus among the later men thus writeth: But that our fathers did eat the same spiritual meat, and drink the same spiritual drink, Saint Paul affirmeth.
Perhaps thou demandest, which same? Even the very same which at this day, the faithful people do eat and drink in the Church. For we must not think that there is a difference seeing that He is one and the very same
Christ, which with His flesh fed the people, and with His blood gave them drink when they were in the desert, in the cloud, and were baptized in the sea, and which now in the Church feedeth and giveth drink unto the believing people with the bread of His body and water of His blood. And straightway again the same father: A marvel doubtless incomprehensible and inestimable: He had not as yet taken the manhood upon Him: He had not as yet tasted of death, for the salvation of the world: He had not as yet redeemed us with His blood, and yet even now, our fathers in the desert did eat His body and drink His blood by a spiritual food and an invisible drink, as the Apostle beareth witness saying: The same spiritual meat. And again:
For even He also which by His omnipotent power in the Church spiritually