Iudas doth sel him to the Iewes. 7. After the old Pascal, 19. he giueth to his Disciples the bread of life in a mystical Sacrifice of his body and bloud, for an euerlasting commemoration of his Passion. 21. He couertly admonisheth the traitour. 24. Against their ambitious contentions he sheweth them that the maiestie of any among them in this world is for their seruice, as his owne also was: 28. & how he wil exalt them al in the next life to come: 31. foretelling Peter the singular priuiledge of his faith neuer failing, 33. and his three negations: 35. and how they shal al now be put to their shiftes. 39. And that night, after his prayer with sweating of bloud, 42. he is taken of the Iewes anon, Iudas being their Capitaine: yet sheweng them both by miracle and word, that they could doe nothing vnto him but by his owne permission. 54. Then in the cheefe Priestes house he is thrise denied of Peter, 63. shamefully abused of his keepers, 66. and in the morning impiously condemned of their Councel, for confessing himself to be the Sonne of God.
The Passion according to St. Luke begins here, and runs through chapter 23. In the 1582 print a head note stands in the left margin at v. 1: "The Passion according to S. Luke in these two chapters, is the Gospel at Mass upon Tenebrae Wednesday." The institution-words at vv. 19–20 ("THIS IS MY BODY …" / "THIS IS THE CHALICE …") stand in display capitals in the print, and liturgical theme-words (Tenebrae Wednesday, Maundy Thursday, Holy Week) are keyed in the margins to the chapter's use in Holy Week.The Passion according to S. Luke in these two chapters, is the Ghospel at Masse vpon Tenebre Wenesday.
And the festival day of the azymorum: unleavened bread approached, which is called Pasch:AND the festiual day of the Azymes approached, which is called Pasche:Appropinquabat autem dies festus azymorum, qui dicitur Pascha :
2and the chief Priests and the Scribes sought how they might kill him: but they feared the people.& the cheefe Priests & the Scribes sought how they might kil him: but they feared the people.et quærebant principes sacerdotum, et scribæ, quomodo Jesum interficerent : timebant vero plebem.
3And Satan entered into Judas that was surnamed Iscariot, one of the twelve.And Satan entred into Iudas that was surnamed Iscariote, one of the twelue.Intravit autem Satanas in Judam, qui cognominabatur Iscariotes, unum de duodecim :
4And he went, and talked with the chief Priests and the Magistrates, how he might betray him to them.And he went, and talked with the cheefe Priests and the Magistrates, how he might betray him to them.et abiit, et locutus est cum principibus sacerdotum, et magistratibus, quemadmodum illum traderet eis.
5And they were glad, and bargained to give him money.And they were glad, and bargained to giue him money.Et gavisi sunt, et pacti sunt pecuniam illi dare.
6And he promised. And he sought opportunity to betray him apart from the multitudes.And he promised. And he sought opportunitie to betray him apart from the multitudes.Et spopondit, et quærebat opportunitatem ut traderet illum sine turbis.
7And the day of the Azymes came, wherein it was necessary that the Pasch should be killed.And the day of the Azymes came, wherein it was necessarie that the Pasche should be killed.Venit autem dies azymorum, in qua necesse erat occidi pascha.
8And he sent Peter and John, saying: Going prepare us the Pasch, that we may eat.And he sent Peter and Iohn, saying: Going prepare vs the Pasche, that we may eate.Et misit Petrum et Joannem, dicens : Euntes parate nobis pascha, ut manducemus.
9But they said: Where wilt thou that we prepare?But they said: Where wilt thou that we prepare?At illi dixerunt : Ubi vis paremus ?
10And he said to them: Behold, as you enter into the city, there shall meet you a man carrying a pitcher of water: follow him into the house into which he entereth,And he said to them: Behold, as you enter into the citie, there shal meete you a man carying a pitcher of water: follow him into the house into which he entreth,Et dixit ad eos : Ecce introëuntibus vobis in civitatem occurret vobis homo quidam amphoram aquæ portans : sequimini eum in domum, in quam intrat,
11and you shall say to the Goodman of the house: The Master saith to thee, where is the inn where I may eat the Pasch with my Disciples?and you shal say to the Good-man of the house: The Maister saith to thee, where is the inne where I may eate the Pasche with my Disciples?et dicetis patrifamilias domus : Dicit tibi Magister : Ubi est diversorium, ubi pascha cum discipulis meis manducem ?
12And he will show you a great cœnaculum: a monastic dining hall adorned: and there prepare.And he wil shew you a great refectorie adorned: and there prepare.Et ipse ostendet vobis cœnaculum magnum stratum, et ibi parate.
13And they going, found as he had said to them, and prepared the Pasch.And they going, found as he had said to them, and prepared the Pasche.Euntes autem invenerunt sicut dixit illis, et paraverunt pascha.
14And when the hour was come, he sat down, and the twelve Apostles with him.And when the houre was come, he sate downe, and the twelue Apostles with him.Et cum facta esset hora, discubuit, et duodecim apostoli cum eo.
15And he said to them: With desire I have desired to eat this Pasch with you before I suffer.And he said to them: With desire I haue desired to eate this Pasche with you before I suffer.Et ait illis : Desiderio desideravi hoc pascha manducare vobiscum, antequam patiar.
16For I say to you, that from this time I will not eat it, till it be fulfilled in the Kingdom of God.For I say to you, that from this time I wil not eate it, til it be fulfilled in the Kingdom of God.Dico enim vobis, quia ex hoc non manducabo illud, donec impleatur in regno Dei.
17And taking the chalice he gave thanks, and said: Take and divide among you.And taking the chalice he gaue thankes, and said: Take and deuide among you.Et accepto calice gratias egit, et dixit : Accipite, et dividite inter vos.
18For I say to you, that I will not drink of the generation of the vine, till the Kingdom of God do come.For I say to you, that I wil not drinke of the generation of the vine, til the Kingdom of God doe come.Dico enim vobis quod non bibam de generatione vitis donec regnum Dei veniat.
19And taking bread, he gave thanks, and brake, and gave to them, saying: This is my body which is given for you. Do this for a commemoration of me.* And taking bread, he gaue thankes, and brake, and gaue to them, saying: THIS IS MY BODY VVHICH IS GIVEN FOR YOV. Doe this for a commemoration of me.Et accepto pane gratias egit, et fregit, et dedit eis, dicens : Hoc est corpus meum, quod pro vobis datur : hoc facite in meam commemorationem.
20In like manner the chalice also, after he had supped, saying: This is the chalice the new Testament in my blood, which shall be shed for you.In like manner the chalice also, after he had supped, saying: THIS IS THE CHALICE THE NEW Testament IN MY BLOVD, VVHICH SHAL BE SHED FOR YOV.Similiter et calicem, postquam cœnavit, dicens : Hic est calix novum testamentum in sanguine meo, qui pro vobis fundetur.
21But yet behold, the hand of him that betrayeth me, is with me on the table.But yet behold, the hand of him that betraieth me, is with me on the table.Verumtamen ecce manus tradentis me, mecum est in mensa.
22And the Son of man indeed goeth according to that which is determined: but yet woe to that man by whom he shall be betrayed.And the Sonne of man indeed goeth according to that which is determined: but yet woe to that man by whom he shal be betrayed.Et quidem Filius hominis, secundum quod definitum est, vadit : verumtamen væ homini illi per quem tradetur.
23And they began to question among themselves, which of them it should be that should do this.And they began to question among themselues, which of them it should be that should doe this.Et ipsi cœperunt quærere inter se quis esset ex eis qui hoc facturus esset.
24And there fell also a contention between them, which of them seemed to be greater.And there fel also a contention between them, which of them seemed to be greater.Facta est autem et contentio inter eos, quis eorum videretur esse major.
25And he said to them: The Kings of the Gentiles overrule them: and they that have power upon them, are called benefici: advantageous, helpful.And he said to them: The Kinges of the Gentiles ouerrule them: and they that haue power vpon them, are called beneficial.Dixit autem eis : Reges gentium dominantur eorum : et qui potestatem habent super eos, benefici vocantur.
26But you not so: but he that is the greater among you, let him become as the younger: and he that is the leader, as the waiter.But you not so: but he that is the greater among you, let him become as the yonger: and he that is the leader, as the waiter.Vos autem non sic : sed qui major est in vobis, fiat sicut minor : et qui præcessor est, sicut ministrator.
27For which is greater, he that sitteth at the table, or he that ministereth? is not he that sitteth? but I am in the midst of you, as he that ministereth.For which is greater, he that sitteth at the table, or he that ministreth? is not he that sitteth? but I am in the middes of you, as he that ministreth.Nam quis major est, qui recumbit, an qui ministrat ? nonne qui recumbit ? Ego autem in medio vestrum sum, sicut qui ministrat :
28And you are they that have remained with me in my tentations.And you are they that haue remained with me in my tentations.vos autem estis, qui permansistis mecum in tentationibus meis.
29And I dispose to you, as my Father disposed to me, a Kingdom:And I dispose to you, as my Father disposed to me, a Kingdom:Et ego dispono vobis sicut disposuit mihi Pater meus regnum,
30that you may eat and drink upon my table in my Kingdom, and may sit upon thrones, judging the twelve tribes of Israel.that you may eate and drinke vpon my table in my Kingdom, and may sit vpon thrones, iudging the twelue tribes of Israel.ut edatis et bibatis super mensam meam in regno meo, et sedeatis super thronos judicantes duodecim tribus Israël.
31And our Lord said: Simon, Simon, behold Satan hath required to have you to sift as wheat:And our Lord said: Simon, Simon, behold Satan hath required to haue you to sift as wheate:Ait autem Dominus : Simon, Simon, ecce Satanas expetivit vos ut cribraret sicut triticum :
32but I have prayed for thee, that thy faith fail not: and thou once converted, confirm thy brethren.but I haue prayed for thee, that thy faith faile not: and thou once conuerted, confirme thy brethren.ego autem rogavi pro te ut non deficiat fides tua : et tu aliquando conversus, confirma fratres tuos.
33Who said to him: Lord, with thee I am ready to go both into prison and unto death.Who said to him: Lord, with thee I am readie to goe both into prison and vnto death.Qui dixit ei : Domine, tecum paratus sum et in carcerem et in mortem ire.
34And he said: I say to thee Peter, the cock shall not crow today, till thou deny thrice that thou knowest me.And he said: I say to thee Peter, the cocke shal not crow to day, til thou denie thrise that thou knowest me.At ille dixit : Dico tibi, Petre, non cantabit hodie gallus, donec ter abneges nosse me. Et dixit eis :
35And he said to them: When I sent you without purse and pera: a traveler's bag or wallet and shoes, did you lack any thing? But they said: Nothing.And he said to them: when I sent you without purse and skrip and shoes, did you lacke any thing? But they said: Nothing.Quando misi vos sine sacculo, et pera, et calceamentis, numquid aliquid defuit vobis ?
36He said therefore unto them: But now he that hath a purse, let him take it, likewise also a scrip: and he that hath not, let him sell his coat, and buy a sword.He said therfore vnto them: But now he that hath a purse, let him take it, likewise also a skrip: and he that hath not, let him sel his coate, and buy a sword.At illi dixerunt : Nihil. Dixit ergo eis : Sed nunc qui habet sacculum, tollat ; similiter et peram : et qui non habet, vendat tunicam suam et emat gladium.
37For I say to you, that yet this that is written must be fulfilled in me: And with the wicked was he deputatus: regarded by repute. For those things that are concerning me, have an end.For I say to you, that yet this that is written must be fulfilled in me: And with the wicked was he reputed. For those things that are concerning me, haue an end.Dico enim vobis, quoniam adhuc hoc quod scriptum est, oportet impleri in me : Et cum iniquis deputatus est. Etenim ea quæ sunt de me finem habent.
38But they said: Lord, lo two swords here. But he said to them: It is enough.But they said: Lord, loe two swordes here. But he said to them: It is enough.At illi dixerunt : Domine, ecce duo gladii hic. At ille dixit eis : Satis est.
39And going forth he went according to his custom into mount Olivet, and his Disciples also followed him.And going forth he went according to his custome into mount-Oliuet, and his Disciples also followed him.Et egressus ibat secundum consuetudinem in montem Olivarum. Secuti sunt autem illum et discipuli.
40And when he was come to the place, he said to them: Pray, lest ye enter into tentation.And when he was come to the place, he said to them: Pray, lest ye enter into tentation.Et cum pervenisset ad locum, dixit illis : Orate ne intretis in tentationem.
41And he was pulled away from them a stone's cast: and kneeling he prayed,And he was pulled away from them a stones cast: and kneeling he praied,Et ipse avulsus est ab eis quantum jactus est lapidis : et positis genibus orabat,
42saying: Father, if thou wilt, transfer: archaic: remove, carry away this chalice from me. But yet not my will, but thine be done.saying: Father, if thou wilt, transferre this chalice from me. But yet not my wil, but thine be done.dicens : Pater, si vis, transfer calicem istum a me : verumtamen non mea voluntas, sed tua fiat.
43And there appeared to him an Angel from Heaven, strengthening him. And being in an agony, he prayed the longer.And there appeared to him an Angel from Heauen, strengthening him. And being in an agonie, he praied the longer.Apparuit autem illi angelus de cælo, confortans eum. Et factus in agonia, prolixius orabat.
44And his sweat became as drops of blood trickling down upon the earth.And his sweate became as drops of bloud trickling downe vpon the earth.Et factus est sudor ejus sicut guttæ sanguinis decurrentis in terram.
45And when he was risen up from prayer, and was come to his Disciples, he found them sleeping for tristitia: sorrow, heaviness of heart,And when he was risen vp from prayer, and was come to his Disciples, he found them sleeping for pensiuenes,Et cum surrexisset ab oratione et venisset ad discipulos suos, invenit eos dormientes præ tristitia.
46And he said to them: Why sleep you? arise, pray, lest you enter into tentation.And he said to them: Why sleep you? arise, pray, lest you enter into tentation.Et ait illis : Quid dormitis ? surgite, orate, ne intretis in tentationem.
47As he was yet speaking, behold a multitude: and he that was called Judas, one of the Twelve, went before them, and approached to JESUS, for to kiss him.As he was yet speaking, behold a multitude: and he that was called Iudas, one of the Twelue, went before them, and approched to IESVS, for to kisse him.Adhuc eo loquente, ecce turba : et qui vocabatur Judas, unus de duodecim, antecedebat eos, et appropinquavit Jesu ut oscularetur eum.
48And JESUS said to him: Judas, dost thou betray the Son of man with a kiss?And IESVS said to him: Iudas, doest thou betray the Sonne of man with a kisse?Jesus autem dixit illi : Juda, osculo Filium hominis tradis ?
49And they that were about him, seeing what would be, said to him: Lord, shall we strike with the sword?And they that were about him, seeing what would be, said to him: Lord, shal we strike with the sword?Videntes autem hi qui circa ipsum erant, quod futurum erat, dixerunt ei : Domine, si percutimus in gladio ?
50And one of them smote the servant of the high Priest: and cut off his right ear.And one of them smote the seruant of the high Priest: and cut off his right eare.Et percussit unus ex illis servum principis sacerdotum, et amputavit auriculam ejus dexteram.
51But JESUS answering, said: Suffer ye thus far. And when he had touched his ear, he healed him.But IESVS answering, said: Suffer ye thus farre. And when he had touched his eare, he healed him.Respondens autem Jesus, ait : Sinite usque huc. Et cum tetigisset auriculam ejus, sanavit eum.
52And JESUS said to them that were come unto him, the chief Priests, and Magistrates of the Temple, and Ancients: As it were to a thief are you come forth with swords and clubs?And IESVS said to them that were come vnto him, the cheefe Priests, and Magistrates of the Temple, & Ancients: As it were to a theefe are you come forth with swordes and clubs?Dixit autem Jesus ad eos qui venerant ad se principes sacerdotum, et magistratus templi, et seniores : Quasi ad latronem existis cum gladiis et fustibus ?
53When I was daily with you in the Temple, you did not lay hands upon me: but this is your hour, and the power of darkness.When I was daily with you in the Temple, you did not lay handes vpon me: but this is your houre, and the power of darkenesse.Cum quotidie vobiscum fuerim in templo, non extendistis manus in me : sed hæc est hora vestra, et potestas tenebrarum.
54And apprehending him, they led him to the high Priest's house: but Peter followed afar off.And apprehending him, they led him to the high Priests house: but Peter followed a farre off.Comprehendentes autem eum, duxerunt ad domum principis sacerdotum : Petrus vero sequebatur a longe.
55And a fire being kindled in the midst of the court, and they sitting about it, Peter was in the midst of them.And a fire being kindled in the middes of the court, and they sitting about it, Peter was in the middes of them.Accenso autem igne in medio atrii et circumsedentibus illis, erat Petrus in medio eorum.
56Whom when a certain ancilla: a lewd woman saw sitting at the light, and had beheld him, she said: This fellow also was with him.Whom when a certaine wench saw sitting at the light, and had beheld him, she said: This fellow also was with him.Quem cum vidisset ancilla quædam sedentem ad lumen, et eum fuisset intuita, dixit : Et hic cum illo erat.
57But he denied him, saying: Woman, I know him not.But he denied him, saying: Woman, I know him not.At ille negavit eum, dicens : Mulier, non novi illum.
58And after a while another seeing him, said: And thou art of them. But Peter said: O man, I am not.And after a while another seeing him, said: And thou art of them. But Peter said: O man, I am not.Et post pusillum alius videns eum, dixit : Et tu de illis es. Petrus vero ait : O homo, non sum.
59And after the space as it were of one hour, a certain other man affirmed, saying: Verily this fellow also was with him: for he is also a Galilean.And after the space as it were of one houre, a certaine other man affirmed, saying: Verily this fellow also was with him: for he is also a Galilæan.Et intervallo facto quasi horæ unius, alius quidam affirmabat, dicens : Vere et hic cum illo erat : nam et Galilæus est.
60And Peter said: Man, I know not what thou sayest. And continuo: lacking self-restraint as he was yet speaking, the cock crew.And Peter said: Man, I know not what thou sayest. And incontinent as he was yet speaking, the cocke crew.Et ait Petrus : Homo, nescio quid dicis. Et continuo, adhuc illo loquente, cantavit gallus.
61And our Lord turning looked on Peter. And Peter remembered the word of our Lord, as he had said: That before the cock crow, thou shalt thrice deny me.And our Lord turning looked on Peter. And Peter remembred the word of our Lord, as he had said: That before the cocke crow, thou shalt thrise denie me.Et conversus Dominus respexit Petrum, et recordatus est Petrus verbi Domini, sicut dixerat : Quia priusquam gallus cantet, ter me negabis.
62And Peter going forth a-doors, wept bitterly.And Peter going forth a doores, wept bitterly.Et egressus foras Petrus flevit amare.
63And the men that held him, mocked him, beating him.And the men that held him, mocked him, beating him.Et viri qui tenebant illum, illudebant ei, cædentes.
64And they did blindfold him, and smote his face. And they asked him, saying: Prophesy, who it is that smote thee?And they did blind-fold him, and smote his face. And they asked him, saying: Prophecie, who it is that smote thee?Et velaverunt eum, et percutiebant faciem ejus : et interrogabant eum, dicentes : Prophetiza, quis est, qui te percussit ?
65And blaspheming many other things they said against him.And blaspheming many other things they said against him.Et alia multa blasphemantes dicebant in eum.
66And when it was day, there assembled the Ancients of the people and chief Priests and Scribes, and they brought him into their Council, saying:And when it was day, there assembled the Ancients of the people and cheefe Priests and Scribes, and they brought him into their Councel, saying:Et ut factus est dies, convenerunt seniores plebis, et principes sacerdotum, et scribæ, et duxerunt illum in concilium suum, dicentes : Si tu es Christus, dic nobis.
67If thou be Christ tell us. And he said to them: If I tell you, you will not believe me:If thou be Christ tel vs. And he said to them: If I tel you, you wil not beleeue me:Et ait illis : Si vobis dixero, non credetis mihi :
68if also I ask, you will not answer me, nor dimittetis: dismiss, let go, release me.if also I aske, you wil not answer me, nor dimisse me.si autem et interrogavero, non respondebitis mihi, neque dimittetis.
69But from henceforth the Son of man shall be sitting on the right hand of the power of God.But from henceforth the Sonne of man shal be sitting on the right hand of the power of God.Ex hoc autem erit Filius hominis sedens a dextris virtutis Dei.
70And they all said: Art thou then the Son of God? Who said: You say that I am.And they al said: Art thou then the Sonne of God? Who said: You say that I am.Dixerunt autem omnes : Tu ergo es Filius Dei ? Qui ait : Vos dicitis, quia ego sum.
71But they said: What need we testimony any further? For ourselves have heard of his own mouth.But they said: What need we testimonie any further? For our selues haue heard of his owne mouth.At illi dixerunt : Quid adhuc desideramus testimonium ? ipsi enim audivimus de ore ejus.
Annotations
15With desire I have desired. This great desire he had to eat this Paschal lamb, was not for itself, which he had celebrated many years before: but because he meant immediately after the Paschal of the Law was sacrificed and eaten, to institute the other new Paschal in the oblation and eating of his own body, by which the old Paschal should end and be fulfilled, and in which the old Testament and Law ceasing, the Kingdom of God (which is the state of the new Testament and his Church) should begin. For the very passage from the old Law to the new was in this one supper.
17Taking the chalice. This chalice according to the very evidence of the text itself also, is not the second part of the Holy Sacrament, but that solemn cup of wine which belonged as a libament to the offering and eating of the Paschal lamb, which being a figure specially of the holy Chalice, was here drunken by our Saviour, and given to the Apostles also, with declaration that it should be that full cup of the Law, not to be drunken any more, till it should be drunken new in the Kingdom of God, that is to say, in the celebration of the B. Sacrament of his blood of the new Testament. And by this place it seemeth very like that the words in St. Matthew, I will not drink of the fruit of the vine &c. were pertaining to this cup of the old Law, and not to the Holy Sacrament, though they be here by repetition or recapitulation spoken after the holy Chalice.
19This is my body. Although sense tell thee it is bread, yet it is the body, according to his words, let faith confirm thee, judge not by sense. After the words of our Lord let no doubt rise in thy mind. Cyril. myst. cat. 4. Of the verity of flesh and blood there is left no place to doubt: by the profession of our Lord himself, and by our faith it is flesh and blood indeed. Is not this truth? To them be it untrue, which deny JESUS CHRIST to be true God. Hilary li. 8. de Trinit.
19Which is given. As the former words make and prove his body present, so these words plainly signify, that it is present, as given, offered or sacrificed for us: and not being uttered in the present tense, it signifieth nothing that it should afterward be given or offered on the Cross, but that it was then also in the Sacrament given and offered for us. Whereby it is invincibly proved that his Body is present: as an Host or Sacrifice: and that the making or consecrating thereof must needs be Sacrificing. And therefore the holy Fathers in this sense call it a Sacrifice. Nyssen. orat. 1. de resur. Lao. sin. 7. & 8. de Pasc. Hesychius li. 1 in Levit. c. 8. Greg. li. 37. in Evan. & Dial. li. 4. c. 59. Cyril of Jerusalem myst. cat. 5. Dionys. Eccl. Hier. c. 3. Ignat. ep. 6. ad Smyrn. Justin dial. cum Tryph. circa med. Irenæ. li. 4. c. 32. & 34. Tertul. de cult. fœm. et ad uxor. li. 1. Cypr. ep. ad Cæcil. et de Cœn. Do. Euseb. Demonst. evang. li. 1. c. 10. Nazian. orat. 1. in Julianum. Chrys. ho. 8. in 26. Mat. et li. 6. de Sacerd. Ambrose li. 4. de Sacram. c. 6. et li. 1. Offic. c. 28. Jerome in ep. ad Hebid. q. 2. et ad Evagr. ep. 116. q. 3. Augustine in psal. 33. cont. 2. et alibi sæpe. Græc. omnes in 9. Hebr. et Primasius. Conc. Nic. 1. 14. Ephes. ad Nestor. Constantinop. 5. in 2. Nicen. 1. act. 6. in 3. Lateran. Constant. Flor. Trid.
19Do this. In these words the holy Sacrament of Order is instituted, because the Apostles' power and commission to do the principal act and work of Priesthood, is given to them, as they are made Priests-Apostles: that is, to do that which Christ then did concerning his body: which was, to sacrifice, and to make and offer his body as a Sacrifice for us and for all that have need of Sacrifice, and to consecrate, and to give it to be eaten as Christ's body sacrificed, to all faithful. For as the Paschal lamb was first sacrificed, and then eaten; so was his body: and thus to do he here giveth commission and authority to the Apostles, and to all Priests which be their successors in this matter. Dionys. eccl. Hierar. c. 3. Iren. li. 4. c. 32. Cypr. ep. ad Cæcil. Chrys. ho. 17. in ep. ad Heb. Ambrose in psal. 38. & in c. 10. ad Hebr.
19For a commemoration. This Sacrifice and Sacrament is to be done perpetually in the Church for the commemoration of Christ, specially of his Passion: that is to say, that it may be a lively representation, exemplar, and form of his Sacrifice upon the cross. Of which one oblation on the cross, not only all other Sacrifices of the Law were figures, but also all thoughts in a more nigh, high, mystical, and marvelous sort than any other. For in them Christ's death was signified as by resemblance and similitudes of external creatures and bodies of brute beasts: but in this of the new Testament, his body visibly sacrificed on the cross, in and by the self same body sacrificed and immolated in Sacrament and under the shapes of bread and wine, is most lively and perfectly resembled. And therefore this is most properly commemorative, as most lively expressing the very condition, nature, efficacy, sort, and substance of that on the cross. For which the holy Fathers call it the very self same Sacrifice (though in other manner) which was done on the cross, as it is the self same thing, that is offered in the Sacrament, and on the cross. Whereby you may see the perversity of the Protestants or their ignorance, that think it therefore not to be Christ's body because it is a memory of his body or a figure of his body upon the cross: nor to be a true Sacrifice because it is a commemorative Sacrifice. For as the thing that more lively, nearly, and truly resembleth or representeth, is a better figure than that which shadoweth it afar off: so this his body in the Sacrament, is more perfectly a figure of Christ's body and Sacrifice, than any other. Christ himself the Son of God is a figure and character of his Father's person, being yet of the self same substance. And Christ's body transfigured on the holy Mount, was a figure and resemblance of his Person glorified in Heaven. Even so, and so is his body in the Sacrament to a faithful man that knoweth by his belief grounded on Christ's own word, that in the one form is his body, in the other his blood, the most perfect representation of his death that can be: yet the thing itself represented in the said death. For the Sacrifice, it is no less a true Sacrifice, no less true, because they were prefigurative. For that is the condition annexed to all Sacrifice of every Law, to represent Christ's Passion.
20The new Testament in my blood. Moyses took the blood of the first Sacrifice that was made after the giving of the Law Exod. 24. and with blood confirmed the covenant and compact betwixt God and his people, and so dedicated the old Testament, which without blood (saith St. Paul) was not dedicated. Moyses put that blood also into a standing piece, and sprinkled all the people &c. with the same, and said these formal words: This is the blood of the covenant &c. or (as it is read in St. Paul) of the Testament which God hath delivered unto you. Unto all which, Christ in this action about the second part of this his Sacrifice, in every of the Evangelists most clearly alludeth: expressing that the new Testament is begun and dedicated in his blood in the Chalice, no less than the old was dedicated, begun, and ratified in that blood of calves contained in the goblet of Moyses. With which his own blood he sprinkled inwardly his Apostles as the first fruits of the new Testament, imitating the words of Moyses, and saying: This is the Chalice the new Testament &c.: which the other Evangelists spake more plainly: This is my blood of the new Testament. By all which it is most certain, that Christ's blood in the Chalice, is the blood of Sacrifice, and that in this Sacrifice of the Altar consisteth the external religion and proper service of the new Testament, no less than the sovereign worship principally in God in the old Law did consist in the Sacrifices of the same. For though Christ's Sacrifice on the Cross and his blood shed for us there, be the general price, redemption, and satisfaction for us all, and is the last and perfectest sealing or confirmation of the new law and Testament: yet the Service and Sacrifice which the people of the new Testament might resort unto could not be that violent action of the Cross, but this on the Altar, which by Christ's own appointment is, and shall be the eternal office of the new Testament, and the continual application of all the benefits of his Passion unto us.
20Which shall be shed. It is much to be observed that the relative, which, in these words is not governed or ruled (as some would perhaps think) of the noun blood, but of that other noun, chalice. Which is most plain by the Greek: which taketh away all cavillations and shifts from the Protestants, both against the real presence and the true Sacrificing. For it showeth evidently, that the blood as the contents of the chalice, or as in the chalice, is shed for us (for so the Greek readeth in the present tense) and not only as upon the cross. And therefore as it followeth thereof invincibly, that it is no bare figure, but his blood indeed, so it ensueth necessarily, that it is a Sacrifice and propitiatory, because the chalice (that is the Blood contained in the same) is shed for our sins. For all that know the manner of the Scriptures' speeches, know also that, Blood to be shed for sin, is to be sacrificed for propitiation or for pardon of sins. And this text proveth all this so plainly, that Beza turneth himself roundly upon the Holy Evangelist, charging him with Solecism or false Greek, or else that the words (which yet he confesseth to be in all copies Greek and Latin) are thrust into the text out of some other place: which he rather standeth upon than that St. Luke should speak incongruously in so plain a matter. And therefore he saith plainly that it cannot be truly said neither of the chalice itself nor of the contents thereof: which is indeed to give the lie to the Blessed Evangelist, or to deny this to be Scripture. So clear is the Scripture for us, so miserable shifts is falsehood put unto, God be thanked.
24Contention. The Apostles perceiving Christ's departure from them and his Kingdom to be near, as infirm men and not yet endowed with the Spirit of God, began to have emulation and cogitations of Superiority one over another, which our Master represseth in them by exhortation to humility and by his own example, that being their Lord, yet so lately served them, not forbidding Majority or Superiority in them, but pride, tyranny, and contempt of their inferiors.
31Simon Simon. Lastly to put them out of doubt, he calleth Peter twice by name, and telling him the Devil's desire to sift and try them all to the uttermost (as he did that night) saith that he hath specially prayed for him, to this end that his faith should never fail, and that he being once converted, should after that for ever confirm, establish or uphold the rest in their faith. Which is to say, that Peter is that man whom he would make Superior over them and the whole Church. Whereby we may learn that it was thought fit in the providence of God, that he who should be the Head of the Church, should have a special privilege by Christ's prayer and promise never to fail in faith: and that none other either Apostle, Bishop, or Priest may challenge any such singular or special prerogative either of his Office or person, otherwise than joining in faith with Peter, and by holding of him. The danger (saith St. Leo) was common to all the Apostles, but our Lord took special care of Peter, that the state of all the rest might be more sure, if the Head were invincible: God so dispensing the aid of his grace, that the assurance and strength which Christ gave to Peter, might redound by Peter to the rest of the Apostles: St. Augustine also, Christ praying for Peter, prayed for the rest, because in the Pastor and Prelate the people is corrected or commended. And St. Ambrose writeth, that Peter after his tentation was made Pastor of the Church, because it was said to him: Thou being converted, confirm thy brethren. Neither was this the privilege of St. Peter's person, but of his Office, that he should not fail in faith but ever confirm all other in their faith. For the Church, for whose sake that privilege was thought necessary in Peter the Head thereof, was to be preserved no less afterward, than in the Apostles' time. Whereupon all the Fathers apply this privilege of not failing and of confirming other in faith, to the Roman Church and Peter's successors in the same. To which (saith St. Cyprian) infidelity or false faith cannot come. And St. Bernard saith writing to Innocentius Pope, against Abailardus the Heretic: We must refer to your Apostleship all the scandals and perils which may fall, in matter of faith specially. For there the defects of faith must be holpen, where faith cannot fail. For to what other See was it ever said: I have prayed for thee Peter, that thy faith do not fail? So say the Fathers: not meaning that none of Peter's seat can err in person, understanding, private doctrine or writings, but that they cannot nor shall not ever judicially conclude or give definitive sentence for falsehood or heresy against the Catholic faith, in their Consistories, Courts, Councils, Decrees, Deliberations or Consultations kept for decision and determination of such controversies, doubts, or questions of faith as shall be proposed unto them: because Christ's prayer and promise protecteth them therein for confirmation of their brethren. And no marvel that our Master would have his Vicars' Consistory and Seat infallible, seeing even in the old Law the high Priesthood and Chair of Moyses wanted not great privilege in this case, though nothing like the Church's and Peter's prerogative. But in both, any man of sense may see the difference between the person, and the Office, as well in doctrine as life. Liberius in persecution might yield, Marcellinus for fear might commit Idolatry, Honorius might fall to Heresy, and more than all this, some Judas might creep into the Office: and yet all this without prejudice of the Office and Seat, in which (saith St. Augustine) our Lord hath set the doctrine of truth. Caiphas by privilege of his Office prophesied right of Christ, but according to his own knowledge and faith, knew not Christ. The Evangelists and other penners of holy writ, for the execution of that function had the assistance of God, and so far could not possibly err: but that Luke, Mark, Salomon or the rest might not err in other their private writings, that we say not. It was not the personal wisdom, virtue, learning, or faith of Christ's Vicars, that made St. Bernard seek to Innocentius the third: St. Augustine and the Bishops of Afrike to Innocentius the first, and to Celestinus, ep. 90. 91. 93: St. Chrysostom to the said Innocentius: St. Basil to the Pope Rome for refuge in his time, ep. 52: St. Jerome to Damasus ep. 57. 18. to. 2. but it was the prerogative of their Office and higher degree of Unction, and Christ's ordinance, that would have all Apostles and Pastors in the world, for their confirmation in faith and Ecclesiastical regiment, depend on Peter. The lack of knowledge and humble acceptation of which God's providence, that is, that one is not honoured and obeyed of all the brotherhood, is the cause of all Schisms and Heresies, saith St. Cyprian. A point of such importance, that all the Twelve being in apostleship like, Christ would yet for the better keeping of unity and truth, have one to be Head of them all, that a Head being once appointed, occasion of Schism might be taken away, saith St. Jerome. li. 1. adv. Iovinian. c. 14.