Distinction V and Chapter I

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DISTINCTIO V. QUOMODO HOC SACRAMENTUM SIT IN GENERE SACRIFICII?

Ponitur etiam hoc sacramentum in genere sacrificiorum.

Et in hoc notantur quatuor, scilicet hujus sacrificii auctoritas et antiquitas, hujus sacrificii sanctitas, hujus sacrificii acceptabilitas, hujus sacrificii veritas.

CAPUT I. De hujus sacrificii auctoritate et antiquitate.

Antiquitatem autem et auctoritatem similiter imponimus: quia auctoritas partim pendet ex antiquitate: dicit enim Ambrosius, quod patet nostra sacrificia esse antiquiora quam sacrificia Veteris Testamenti: quia Melchisedech qui ante legem fuit, qui erat sacerdos Dei summi, panem et vinum obtulit in significatione nostri sacrificii, antequam aliquid de sacrificiis legalibus esset institutum: et quia antiquiora sunt nostra sacrificia, majorem debent habere reverentiam, praecipue cum in eisdem speciebus quas modo in usu habemus, sint oblata.

De auctoritate autem dicitur in Psalmo CIX, 4, ubi loquitur de Domino dominorum super omnem sacerdotem, dicens: Juravit Dominus, et non paenitebit eum: Tu es sacerdos in aeternum secundum ordinem Melchisedech. Et hoc Dominus dixit postquam jam ordo Leviticus fuerat institutus, de quo ordine in aeternum mansuro nihil locutus fuerat prius in lege. Patet igitur, quod auctoritate et antiquitate et jurisjurandi confirmatione et permanentia in aeternum hoc sacrificium dignius est omnibus sacramentis et sacrificiis: et ideo istud solum est, quod perfectum est et consummatum. Unde, ad Hebr. VII, 11 et 12, dicitur: Si consummatio per sacerdotium leviticum erat (populus enim sub ipso legem accepit), quid adhuc necessarium fuit secundum ordinem Melchisedech alium surgere sacerdotem, et non secundum ordinem Aaron dici? Translato enim sacerdotio, necesse est ut legis translatio fiat. Ex quo patet, quod istud est etiam antiquius, et auctoritate plenius, et sanctitate perfectius omni sacramento et sacrificio. Unde ibidem paulo post, v. 18 et 19, dicitur: Reprobatio quidem fit praecedentis mandati, propter infirmitatem ejus et inutilitatem: nihil enim ad perfectum adduxit lex: introductio vero melioris spei, per quam proximamus ad Deum.

DISTINCTION V. HOW IS THIS SACRAMENT IN THE GENUS OF SACRIFICE?

This sacrament is also placed in the genus of sacrifices.

And in this four things are noted, namely the authority and antiquity of this sacrifice, the holiness of this sacrifice, the acceptability of this sacrifice, and the truth of this sacrifice.

CHAPTER I. On the authority and antiquity of this sacrifice.

But we set forth antiquity and authority together, because authority partly depends on antiquity. For Ambrose says that it is clear that our sacrifices are more ancient than the sacrifices of the Old Testament, because Melchizedek, who was before the Law and was priest of the Most High God, offered bread and wine in signification of our sacrifice before anything had been instituted concerning legal sacrifices; and because our sacrifices are more ancient, they ought to have greater reverence, especially since they were offered in the same species which we now have in use.

But concerning authority it is said in Psalm 109:4, where he speaks of the Lord of lords above every priest, saying: "The Lord has sworn, and it will not repent him: You are a priest forever according to the order of Melchizedek." And the Lord said this after the Levitical order had already been instituted, concerning which order as going to remain forever he had previously said nothing in the Law. Therefore it is clear that by authority and antiquity and confirmation of oath and permanence forever, this sacrifice is worthier than all sacraments and sacrifices; and therefore this alone is what is perfect and consummated. Hence, Hebrews 7:11 and 12 says: "If consummation was through the Levitical priesthood (for the people received the Law under it), what necessity was there still for another priest to arise according to the order of Melchizedek, and not to be said according to the order of Aaron? For when the priesthood is transferred, it is necessary that a transfer of law be made." From this it is clear that this is also more ancient, fuller in authority, and more perfect in holiness than every sacrament and sacrifice. Hence in the same place a little after, v. 18 and 19, it is said: "A rejection indeed of the preceding commandment is made, on account of its weakness and uselessness; for the Law brought nothing to perfection; but the introduction of a better hope, through which we draw near to God."

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Ex his quae dicta sunt, accipitur, quod hoc sacrificium quatuor habet in se, quae in nullo alio sacrificio simul inveniuntur. Est enim antiquitate veneratum, auctoritate divina sancitum, juramento confirmatum, et sua perfectione perpetuatum. Antiquitate quidem: quia ab eo qui verus erat sacerdos Dei summi, sine patre, sine matre, sine genealogia, assimilatus Filio Dei, sicut dicitur, ad Hebr. VII, 1 et seq., ante omnem sacrificiorum institutionem praesignatur. Auctoritate autem Dei sancitum: quia ab ipso Deo Patre collatum est hujusmodi sacrificii sacerdotium, sicut dicitur, ad Hebr. V, 5 et 6: Christus non semetipsum clarificavit ut pontifex fieret: sed qui locutus est ad eum: Tu es sacerdos in aeternum secundum ordinem Melchisedech. Juramento autem est confirmatum, sicut dicitur in Psalmo CIX, 4: Juravit Dominus, et non paenitebit eum: Tu es sacerdos in aeternum secundum ordinem Melchisedech. Sua autem perfectione est perpetuum: quia propter perfectionem istius sacrificii omnia veteris legis cum lege et sacerdotio sunt abolita, ut istud in perpetuum statuatur observandum. Unde, ad Hebr. VII, 24 et 25: Hic autem eo quod maneat in aeternum, sempiternum habet sacerdotium. Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum, semper vivens ad interpellandum pro nobis.

Ex his igitur sacrificium suae dignitatis habet auctoritatem et venerationem prae omnibus aliis sacrificiis tam novae quam veteris legis.

From the things which have been said, it is received that this sacrifice has four things in itself which are found together in no other sacrifice. For it is venerated by antiquity, sanctioned by divine authority, confirmed by oath, and perpetuated by its own perfection. By antiquity indeed, because by him who was true priest of the Most High God, "without father, without mother, without genealogy," assimilated to the Son of God, as is said, Hebrews 7:1 and following, it is pre-signified before every institution of sacrifices. But sanctioned by the authority of God, because the priesthood of this kind of sacrifice was conferred by God the Father himself, as is said, Hebrews 5:5 and 6: "Christ did not glorify himself that he might become pontiff, but he who spoke to him: You are a priest forever according to the order of Melchizedek." But it was confirmed by oath, as is said in Psalm 109:4: "The Lord swore, and it will not repent him: You are a priest forever according to the order of Melchizedek." But by its own perfection it is perpetual, because on account of the perfection of that sacrifice all things of the old law with the law and priesthood were abolished, so that this might be established to be observed forever. Hence, Hebrews 7:24 and 25: "But this one, because he remains forever, has an everlasting priesthood. Hence also he is able to save forever those approaching God through himself, always living to intercede for us."

Therefore from these things the sacrifice has the authority and veneration of its dignity before all other sacrifices both of the new and of the old law.