Secondly, the sacred writers themselves abundantly indicate the freedom which may be exercised or allowed in the verbal declaration of divinely inspired truths. Many of them repeat the same facts and doctrines in different words. This is the case even with regard to events of the gravest character, such as the institution of the Blessed Eucharist, in which there can be no room for a difference of interpretation as to the true sense. St. Matthew (xxvi. 26-28), for example, records the act of consecration by Our Lord on the eve of His passion in the following words: "Take ye and eat: This is My Body.... Drink ye all of this, for this is My Blood of the new Testament, which shall be shed for many for the remission of sins." St. Mark (xiv. 22-24) writes: "Take ye. This is My Body.... This is My Blood of the new Testament, which shall be shed for many." St. Luke (xxii. 19-20) says: "This is My Body, which is given for you.... This is the chalice, the new Testament in My Blood, which shall be shed for you." St. Paul (I. Cor. xi. 24-25) has it: "This is My Body, which shall be delivered for you.... This chalice is the new Testament in My Blood." These four witnesses cite very important words spoken by our Lord on a most solemn occasion. St. Matthew was present at the Last Supper. He wrote in the very language employed by our Lord, and we have every reason to believe that he could remember and wished to remember exactly what our Lord had said on so important a subject, especially when he, with the other Apostles, was told to do the same act in remembrance of their Master when He should be no longer with them in visible human form. St. Mark, St. Luke, and St. Paul nevertheless vary the expression of this tremendous mystery in all but the words: "This is My Body." They drew their knowledge of the form of the institution of the Blessed Sacrament from St. Peter; at least we know that St. Peter revised and approved of St. Mark's Gospel,[2] and St. Paul and St. Luke evidently obtained their knowledge of the Christian faith from a common source, which the chief of the Apostles controlled. They had every opportunity to consult St. Mark, and there might have been reason for doing so since they wrote in Greek, whereas St. Matthew retained the Hebrew idiom, but evidently neither they nor St. Peter deemed a literal or verbal rendering of the sacramental form essential, provided the true version of our Lord's action was faithfully given.