In like manner also the chalice, after he had supped, saying: This chalice is the new testament in my blood: this do ye, as often as you shall drink, for the commemoration of me.

“Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs. But after ye are filled, thus give thanks: We thank Thee, holy Father, for Thy holy name which Thou didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; Thou gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us Thou didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that Thou art mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou hast prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire.”

“We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touching Peter's wife's mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood. On this false principle it was that Marcion actually chose to believe that He was a phantom, denying to Him the reality of a perfect body.”

“Being mindful, therefore, of those things that He endured for our sakes, we give You thanks, O God Almighty, not in such a manner as we ought, but as we are able, and fulfil His constitution: "For in the same night that He was betrayed, He took bread" [1 Corinthians 11:23] in His holy and undefiled hands, and, looking up to You His God and Father, "He broke it, and gave it to His disciples, saying, This is the mystery of the new covenant: take of it, and eat. This is my body, which is broken for many, for the remission of sins." In like manner also "He took the cup," and mixed it of wine and water, and sanctified it, and delivered it to them, saying: "Drink all of this; for this is my blood which is shed for many, for the remission of sins: do this in remembrance of me. For as often as you eat this bread and drink this cup, you do show forth my death until I come." Being mindful, therefore, of His passion, and death, and resurrection from the dead, and return into the heavens, and His future second appearing, wherein He is to come with glory and power to judge the quick and the dead, and to recompense to every one according to his works, we offer to You, our King and our God, according to His constitution, this bread and this cup, giving You thanks, through Him, that You have thought us worthy to stand before You, and to sacrifice to You; and we beseech You that You will mercifully look down upon these gifts which are here set before You, O God, who standest in need of none of our offerings. And accept them, to the honour of Your Christ, and send down upon this sacrifice Your Holy Spirit, the Witness of the Lord Jesus' sufferings, that He may show this bread to be the body of Your Christ, and the cup to be the blood of Your Christ, that those who are partakers thereof may be strengthened for piety, may obtain the remission of their sins, may be delivered from the devil and his deceit, may be filled with the Holy Ghost, may be made worthy of Your Christ, and may obtain eternal life upon Your reconciliation to them, O Lord Almighty.”

“"In like manner also the cup after supper, saying, This cup is the New Covenant in My Blood: this do, as oft as ye drink of it, in remembrance of Me." What sayest thou? Art thou making a remembrance of Christ, and despisest thou the poor and tremblest not? Why, if a son or brother had died and thou wert making a remembrance of him, thou wouldst have been smitten by thy conscience, hadst thou not fulfilled the custom and invited the poor: and when thou art making remembrance of thy Master, dost thou not so much as simply give a portion of the Table? But what is it which He saith, "This cup is the New Covenant?" Because there was also a cup of the Old Covenant; the libations and the blood of the brute creatures. For after sacrificing, they used to receive the blood in a chalice and bowl and so pour it out. Since then instead of the blood of beasts He brought in His own Blood; lest any should be troubled on hearing this, He reminds them of that ancient sacrifice.”

“After the apostle has set forth the institution of this sacrament as regards the consecration of the body, here he sets forth its institution as regards the consecration of the blood. And first he sets forth the order of the institution; second, the words, when he says this cup, etc. Now the order is attended to as regards two things. First, as regards the concomitance of both species, when he says likewise also the cup. For each belongs to the perfection of this sacrament, both on account of the perfection of the refreshment, and on account of the representation of the passion, and on account of the effecting of the salvation of soul and body, as was said above. But if the body of Christ is consecrated first in this sacrament, and afterward the blood, it seems to follow that before the consecration of the blood, the body of Christ in this sacrament is bloodless: which some, judging this unfitting, said that the two forms wait upon one another in their effecting, in such a way, namely, that the first form, the consecration of the body, does not attain its effect until the form of the consecration of the blood is completed; just as it was also said, that the words which are uttered in the consecration of the body do not attain their effect until the end of the utterance of the words. But this is not alike. For the signification of the words by which the body of Christ is consecrated is not completed except at the end of their utterance. And because sacramental words effect by signifying, therefore they cannot have their effect before the end of the utterance. But they have their full signification then, even before the words of the consecration of the blood are uttered, and therefore it is necessary that even then they have their effect. Otherwise the priest would sin immediately after the words of consecration, in proposing to the people for adoration a host not consecrated, unless the body of Christ were already there, since he would be leading the people into idolatry. It must therefore be said that before the consecration of the blood, the body of Christ is in this sacrament, not without blood. For it is to be known that something is in this sacrament in two ways. In one way by force of the consecration, namely that into which the conversion of the bread and wine is terminated, as is signified by the form of consecration, and thus under the species of bread is the body of Christ. In another way something is in this sacrament by real concomitance, just as the divinity of the Word is in this sacrament on account of its indissoluble union to the body of Christ, although the substance of bread is in no way converted into the divinity. And likewise the soul is there, which is really joined to that body itself. But if in the three days of Christ's death the body of Christ had been consecrated by any of the apostles, the soul would not have been there, which was then really separated from the body. And the same must be said of the blood. For under the species of bread, by force of the consecration, is the body of Christ, into which the substance of bread is converted. But the blood is there by real concomitance, because at that time the blood of Christ is not really separated from his body. And, by the same reasoning, under the species of wine is the blood of Christ by force of the consecration, but the body by real concomitance, so that under either species is the whole Christ. But if at the time of the passion, when the blood of Christ was poured out from the body, this sacrament had been completed by one of the apostles, under the species of bread there would have been only the body of Christ, bloodless, and under the species of wine there would have been only the blood of Christ. Second, the order is attended to by comparison to the material foods which had preceded, where he adds after he had supped, which he seems to have added deliberately. For Christ handed over his body during supper. Hence Matt. 26 it is said that as they were supping Jesus took bread, etc. But he gave the blood expressly after supper. Hence also Lk. 22:20 it is said likewise also the cup after he had supped, saying, etc. The reason for this is that the body of Christ represents the mystery of the incarnation, which took place while the legal observances still had their standing, among which the chief was the supper of the paschal lamb. But the blood of Christ in the sacrament directly represents the passion, through which it was poured out and through which all legal observances were brought to an end. Hence Heb. 9:12 it is said that through his own blood he entered once into the holies, eternal redemption having been found. Then he sets forth the words, saying this cup, etc. And first he demonstrates the truth of this sacrament; second he enjoins its use, at do this, etc. As to the first, then, he says this cup, etc. This can indeed be taken in two ways. In one way metonymically, namely so that the container is put for the contained, as if he were to say: what is contained in this cup; which is more fittingly put in the consecration of wine, which on account of its humidity needs other terms to contain it, than in the consecration of bread, which on account of its dryness is contained by its own terms. In another way it can be taken metaphorically, so that the sense is: as a cup inebriates and disturbs, so also does the passion. Hence Matt. 20:22 he says: can you drink the cup that I am about to drink? And Matt. 26:39: let this cup pass from me. The sense here is therefore this cup, that is, what is contained in this cup, or this my passion, is the new testament in my blood. Hence it is to be considered that testament is taken in two ways in the Scriptures. In one way commonly for any pact whatsoever, which indeed is confirmed by witnesses, and thus it is to be considered that God entered into a pact with the human race in two ways. In one way by promising temporal goods and freeing from temporal evils: and this is called the old testament, or pact. In another way by promising spiritual goods and freeing from the opposed evils: and this is called the new testament. Hence it is said Jer. 31:31: I will make with the house of Israel and the house of Judah a new covenant, not according to the covenant which I made with your fathers, that I might lead them out of the land of Egypt, but this shall be the covenant: I will give my law in their inward parts, and I will be to them for a God. Now it is to be considered that among the ancients there was a custom that they would pour out the blood of some victim for the confirmation of a pact. Hence Gen. 31:54 it is read, that after Laban and Jacob entered into a covenant, victims having been sacrificed on the mountain, he called his brothers. Hence also Ex. 24:8 it is read, that Moses took the blood and sprinkled it upon the people, and said: this is the blood of the covenant which the Lord has made with you. Just as, then, the old testament or pact was confirmed by the figural blood of bulls, so the new testament or pact is confirmed in the blood of Christ, who through the passion was poured out. And in this cup the sacrament is contained in such a manner. In another way testament is taken more strictly for the disposition of an inheritance to be received, which according to the laws must be confirmed by a fixed number of witnesses. But testament taken in this way is not confirmed except by death, because, as the apostle says Heb. 9:17, a testament is confirmed in the dead, otherwise it is not yet valid, while he who made the testament lives. Now God had first indeed made a disposition concerning the eternal inheritance to be received, but under the figure of temporal goods, which pertains to the old testament; but afterward he made the new testament, expressly promising the eternal inheritance, which indeed was confirmed by the blood of Christ's death. And therefore the Lord says of this: this cup is the new testament in my blood; as if he were to say: by what is contained in the cup is commemorated the new testament confirmed through the blood of Christ. Now it is to be noted that the same words which the apostle sets down here are found in Lk. 22:20, except that there is added: which shall be poured out for you. For Luke was a disciple of Paul and followed him in the writing of the Gospel. But Matt. 26:28 it is said for this is my blood of the new testament, which shall be poured out for many unto the remission of sins. The same words are set down in Mk. 14:24. Some therefore say that whatever forms of these words are uttered, which are written in the canon, suffice for consecration. But it seems more probable to say that consecration is accomplished only by those words which the Church uses from the tradition of the apostles, structured. For the evangelists intended to recount the Lord's words insofar as pertains to the account of the history, not, however, according as they are ordered to the consecration of the sacraments, which they kept hidden in the primitive Church, on account of unbelievers. Hence Dionysius says in the last chapter of the Ecclesiastical Hierarchy: it is not lawful to expound the perfective invocations in the Scriptures, nor to bring forth their mystical power, wrought beforehand in them from God, out of hiddenness into the common. But concerning those words which the Church uses in the consecration of the blood, some are of the opinion that not all of them are of the necessity of the form but only what is said this is the cup of my blood, and not the remainder which follows: of the new and eternal testament, the mystery of faith, which shall be poured out for you and for many unto the remission of sins. But this does not seem to be fittingly said. For all of that which follows is a certain determination of the predicate. Hence it also pertains to the sense or signification of the same locution. And because, as has often been said, the forms of the sacraments effect by signifying, the whole pertains to the effective power of the form. Nor does the reason which they bring forward stand in the way, namely that in the consecration of the body it suffices that it be said this is my body, because the blood consecrated separately specially represents the passion of Christ, by which his blood was separated from the body. And therefore in the consecration of the blood it was fitting to express the power of Christ's passion, which is attended to, first indeed, with respect to our fault, which the passion of Christ abolishes, according to that Apoc. 1:5: he washed us from our sins in his own blood, and, as to this, he says which shall be poured out for you and for many unto the remission of sins. For the blood was indeed poured out for the remission of sins, not only for many, but also for all, according to that 1 Jn. 2:2: he is the propitiation for our sins, and not for ours only, but also for those of the whole world. But because some render themselves unworthy to receive such an effect, as to its efficacy it is said to have been poured out for many, in whom the passion of Christ has its effect. Now he says deliberately for you and for many, because this sacrament avails unto the remission of sins for those who receive it by way of sacrament, which is noted deliberately, when it is said for you, to whom he had said take. It also avails by way of sacrifice for many who do not receive it, for whom it is offered; which is signified when it is said: and for many. Second, its power is considered by comparison to the life of justice, which it effects through faith, according to that Rom. 3:24: justified freely by his grace, through the redemption which is in Christ Jesus, whom he set forth as a propitiation through faith in his blood. And as to this, he says: mystery, that is, hidden, of faith, because indeed the faith of Christ's passion was hidden in all the sacrifices of the old testament, as truth in a sign. Now the Church has this from the tradition of the apostles, since it is not found in the canon of Scripture. Third, its power is attended to as regards the life of glory, into which it is introduced through the passion of Christ, according to that Heb. 10:19: having confidence for entrance into the holies in the blood of Christ. And as to this, he says: of the new and eternal testament. Eternal indeed, because it is a disposition concerning the eternal inheritance. New, however, in contrast to the old, because it promised temporal things. Hence Heb. 9:15 it is said: therefore he is the mediator of the new testament, that by means of death intervening, they who are called may receive the promise of the eternal inheritance. Then when he says do this, etc., he enjoins the use of this sacrament, saying do this, as often as you receive it, in my commemoration, namely in memory of my passion. Hence also Lam. 3:20 the prophet says: with remembrance I will remember, and my soul will languish within me. And Is. 63:7: I will remember the mercies of the Lord. Now it is to be noted that in the cup wine ought chiefly to be put, for the reasons said above. But water also ought to be added. For it is probable that Christ at the supper gave the disciples mixed wine, on account of the custom of that land, in which, in order to temper the strength of the wine, wine mixed with water is drunk by all. Hence also Prov. 9:5 Wisdom says: drink the wine which I have mixed for you. Nevertheless, water mixed with wine signifies the Christian people joined to Christ through the passion, according to that Apoc. 17:15: the waters are peoples and nations. And the participation of the blood of Christ by the faithful pertains to the use of the sacrament, which is not of the necessity of this sacrament. But wine can be consecrated without water, although he who so consecrates sins, not observing the rite of the Church. And therefore if the priest before the consecration of the wine notices that water has not been added to the cup, he ought to add it. But if he notices after the consecration, he ought not to add it, but ought to complete the sacrament. For nothing after the consecration is to be mixed with the blood of Christ, because such a mixture could not be without some corruption of the consecrated wine, which pertains to the crime of sacrilege. Some, however, say that since blood and water flowed from the side of Christ hanging on the cross, as is read Jn. 19:34, just as the wine is converted into blood, so the water into water. But this does not fit, because in that water is figured the washing which is through Baptism. And therefore others say that, the conversion of the wine into blood having taken place, the water remains in its own substance, and is surrounded by the accidents of the wine. But this does not fit, because the water is mixed with the wine before the consecration, when it does not differ from other wine. Hence it does not remain apart, but is mixed together. And therefore it is to be said that the water is converted into wine and thus the whole is converted into the blood of Christ. On account of which the custom is to add a little water, and especially if the wine is weak, which cannot convert into itself more than a little water. Then when he says as often as, etc., he expounds the words of the Lord which he had said, do this in my commemoration, saying for as often as you shall eat this bread, etc. And he says bread, on account of the remaining species. But he says this, on account of the same body in number signified and contained. And the cup, namely this, you shall drink, you shall announce the death of the Lord, namely representing it through this sacrament. And this, until he come, that is, until his final coming, in which it is given to understand, that this rite of the Church will not cease until the end of the world, according to that Matt. ult.: behold I am with you even to the consummation of the age. And Lk. 21:32: this generation shall not pass away, namely of the Church, until all things come to pass.”

“For as often as ye eat this bread, and drink this cup,.... Not any bread, or any cup: but what is ate and drank in an ordinance way, and according to the institution and appointment of Christ, and with a view to the end proposed by him; and though there is no set fixed time for the administration of this ordinance, yet this phrase seems to suggest that it should be often: and very plainly signifies, that the bread and wine, after the blessing or thanksgiving, remain such, and are not converted into the real body and blood of Christ; but are only outward elements representing these to faith; ye do show the Lord's death till he come; or rather, as it may be rendered in the imperative mood, as an exhortation, direction or command, "show ye the Lord's death till he come"; since everyone that eats and drinks at the Lord's table does not show forth his death, which is the great end to be answered by it; for the design of the institution of it is to declare that Christ died for the sins of his people: to represent him as crucified; to set forth the manner of his sufferings and death, by having his body wounded, bruised, and broken, and his blood shed; to express the blessings and benefits which come by his death, and his people's faith of interest in them; and to show their sense of gratitude, and declare their thankfulness for them; and all this, "till he come"; which shows the continuance of this ordinance, which is to last till Christ's second coming, where the carnal ordinances of the former dispensation were shaken and removed; and also the continuance of Gospel ministers to the end of the world, to administer it, and of churches to whom it is to be administered: this assures of the certainty of Christ's second coming; as it leads back to his coming in the flesh, suffering and dying in our stead, and thereby obtaining redemption for us; it leads forward to expect and believe he will come again, to put us into the full possession of the salvation he is the author of; when there will be no more occasion for this ordinance, nor any other, but all will cease, and God will be all in all. The apostle here refers to a custom used by the Jews in the night of the passover, to show forth the reason of their practice, and that institution to their children; when either (u). "the son asked the father, or if the son had not understanding (enough to ask), then the father taught him, saying, how different is this night from all other nights? for in all other nights we eat leavened and unleavened bread, but in this night only unleavened; in all other nights we eat the rest of herbs, but in this night bitter herbs; in all other nights we eat flesh roasted, broiled, and boiled, in this night only roasted; in all other nights we wash once, in this night twice; and as elsewhere (w) it is added, in all other nights we eat sitting or lying, in this night all of us lie; and according to the capacity of the child, the father teaches him,'' particularly he was to inform him what these several things showed forth, or declared (x); as that "the passover "declared", or "showed forth", that the Lord passed over the houses of our fathers in Egypt; the bitter herbs "showed forth", that the Egyptians made the lives of our fathers bitter in Egypt; and the unleavened bread "declared" that they were redeemed; and all these things are called "the declaration", or showing forth:'' and there is a treatise called , "the showing forth of the passover"; in which, besides the things mentioned, and many others, it is observed (y), that it was commanded the Jews "to declare" the going out of Egypt, and that everyone that diligently declares the going out of Egypt, is praiseworthy: now the apostle observes this end of the Lord's supper, to show forth his death, in opposition to the notion of the "judaizing" Christians at Corinth, who thought of nothing else but the showing forth of the passover, and the declaration of that deliverance and redemption wrought for the people of Israel; whereas the true and only intent of it was to show forth the death of Christ, redemption by him, and the greatness of his love expressed therein, and which is to be continued till his second coming; whereas the time was come when it should "be no more said, the Lord liveth, that brought up the children of Israel out of the land of Egypt", Jer 16:14. (u) Misn. Pesach. c. 10. sect. 4. Haggadah Shel. Pesach. p. 5. (w) Maimon. Chametz Umetzah, c. 8. sect. 2. (x) Moses Kotsensis Mitzvot Tora prec. aff. 41. (y) P. 5, 6. Ed. Rittangel. & Seder. Tephillot. Ed. Basil. fol. 243. 1.”

“when he had supped--Greek, "after the eating of supper," namely, the Passover supper which preceded the Lord's Supper, as the love-feast did subsequently. Therefore, you Corinthians ought to separate common meals from the Lord's Supper [BENGEL]. the new testament--or "covenant." The cup is the parchment-deed, as it were, on which My new covenant, or last will is written and sealed, making over to you all blessings here and hereafter. in my blood--ratified by MY blood: "not by the blood of goats and calves" (Heb 9:12). as oft as--Greek, "as many times soever": implying that it is an ordinance often to be partaken of. in remembrance of me--Luke (Luk 22:19) expresses this, which is understood by Matthew and Mark. Paul twice records it (Co1 11:24 and here) as suiting his purpose. The old sacrifices brought sins continually to remembrance (Heb 10:1, Heb 10:3). The Lord's Supper brings to remembrance Christ and His sacrifice once for all for the full and final remission of sins.”