Therefore whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord.

“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.”

“Both must therefore test themselves: the one, if he is qualified to speak and leave behind him written records; the other, if he is in a right state to hear and read: as also some in the dispensation of the Eucharist, according to custom enjoin that each one of the people individually should take his part. One's own conscience is best for choosing accurately or shunning. And its firm foundation is a right life, with suitable instruction. But the imitation of those who have already been proved, and who have led correct lives, is most excellent for the understanding and practice of the commandments. "So that whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup." It therefore follows, that every one of those who undertake to promote the good of their neighbours, ought to consider whether he has betaken himself to teaching rashly and out of rivalry to any; if his communication of the word is out of vainglory; if the only reward he reaps is the salvation of those who hear, and if he speaks not in order to win favour.”

“For although in smaller sins sinners may do penance for a set time, and according to the rules of discipline come to public confession, and by imposition of the hand of the bishop and clergy receive the right of communion: now with their time still unfulfilled, while persecution is still raging, while the peace of the Church itself is not yet restored, they are admitted to communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands of the bishop and clergy are not yet laid upon them, the eucharist is given to them; although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."”

“We also, our Father, thank You for the precious blood of Jesus Christ, which was shed for us and for His precious body, whereof we celebrate this representation, as Himself appointed us, "to show forth His death." [1 Corinthians 11:26] For through Him glory is to be given to You forever. Amen. Let no one eat of these things that is not initiated; but those only who have been baptized into the death of the Lord. But if any one that is not initiated conceal himself, and partake of the same, "he eats eternal damnation;" because, being not of the faith of Christ, he has partaken of such things as it is not lawful for him to partake of, to his own punishment. But if any one is a partaker through ignorance, instruct him quickly, and initiate him, that he may not go out and despise you.”

“"Wherefore whosoever shall eat this bread and drink the cup of the Lord unworthily, shall be guilty of the Body and the Blood of the Lord." Why so? Because he poured it out, and makes the thing appear a slaughter and no longer a sacrifice. Much therefore as they who then pierced Him, pierced Him not that they might drink but that they might shed His blood: so likewise doth he that cometh for it unworthily and reaps no profit thereby. Seest thou how fearful he makes his discourse, and inveighs against them very exceedingly, signifying that if they are thus to drink, they partake unworthily of the elements? For how can it be other than unworthily when it is he who neglects the hungry? who besides overlooking him puts him to shame? Since if not giving to the poor casteth one out of the kingdom, even though one should be a virgin; or rather, not giving liberally: (for even those virgins too had oil, only they had it not abundantly:) consider how great the evil will prove, to have wrought so many impieties? "What impieties?" say you. Why sayest thou, what impieties? Thou hast partaken of such a Table and when thou oughtest to be more gentle than any and like the angels, none so cruel as thou art become. Thou hast tasted the Blood of the Lord, and not even thereupon dost thou acknowledge thy brother. Of what indulgence then art thou worthy? Whereas if even before this thou hadst not known him, thou oughtest to have come to the knowledge of him from the Table; but now thou dishonorest the Table itself; he having been deemed worthy to partake of it and thou not judging him worthy of thy meat. Hast thou not heard how much he suffered who demanded the hundred pence? how he made void the gift vouchsafed to him? Doth it not come into thy mind what thou wert and what thou hast become? Dost thou not put thyself in remembrance that if this man be poor in possessions, thou wast much more beggarly in good works, being full of ten thousand sins? Notwithstanding, God delivered thee from all those and counted thee worthy of such a Table: but thou art not even thus become more merciful: therefore of course nothing else remaineth but that thou shouldest be "delivered to the tormentors."”

“What does it mean to receive unworthily? To receive in mockery, to receive in contempt. You hold the sacraments in their order. First, after the prayer, you are admonished to lift up your hearts; this befits the members of Christ. For if you have become members of Christ, where is your head? Members have a head. If the head had not gone before, the members would not follow. Where did our head go? What did you recite in the Creed? On the third day, He rose again from the dead, He ascended into heaven, He sits at the right hand of the Father. Therefore, our head is in Heaven. Thus when it is said: Lift up your hearts, you answer: We have them with the Lord. And so that you do not attribute the fact that you have your hearts with the Lord to your own strengths, merits, or labors—for it is a gift of God to have your heart lifted up to Him—the bishop or the priest who offers the sacrifice continues and says—when the people respond: We have them with the Lord—: Let us give thanks to the Lord our God, because we have our hearts with the Lord. Let us give thanks because if he did not give it, we would have our hearts on earth. And you attest by saying: It is right and just, that we should give thanks to Him who made us have our hearts lifted up to our head. Then, after the sanctification of God's sacrifice, because he willed that we ourselves should be his sacrifice—this was shown when the first sacrifice of God was laid down and we—meaning the sign of the reality—which we are; behold where the sanctification has been accomplished, we say the Lord's Prayer, which you have received and rendered. After it has been said: Peace be with you, and the Christians give each other a holy kiss. It is a sign of peace: as the lips show, let it be done in conscience, that is, just as your lips approach your brother's lips, let your heart not depart from his heart. Great indeed are the sacraments and very great indeed. Do you wish to know how they are commended? The Apostle says: Whosoever shall eat of the body of Christ or drink of the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. What does it mean to receive unworthily? To receive it contemptuously, to receive it scoffingly. Do not make it seem cheap to you, because you see it. What you see passes away, but what is signified, the invisible, does not pass, but remains. Behold, it is received, eaten, consumed. Does the body of Christ perish? Does the Church of Christ perish? Do the members of Christ perish? By no means. Here they are cleansed, there they are crowned. Therefore, what is signified remains, even though that which signifies might seem to pass away.”

“After the apostle has shown the dignity of this sacrament, he here rouses the faithful to receive it reverently: and first he sets forth the danger that threatens those who receive it unworthily; second he applies a saving remedy, at the words *let a man prove*, etc. He says therefore first, *therefore* — since that which is eaten sacramentally is the body of Christ and that which is drunk is the blood of Christ — *whoever shall eat this bread, or drink the cup, unworthily, shall be guilty of the body and of the blood of the Lord*. In these words, first, it must be considered how someone eats and drinks unworthily: which indeed, according to the Gloss, happens in three ways. First, with regard to the celebration of this sacrament, namely because someone celebrates the sacrament of the Eucharist otherwise than it was handed down by Christ: for instance if he should offer in this sacrament some other bread than wheaten, or some other liquid than wine from the vine. Whence it is said in Lev. 10, that Nadab and Abihu, sons of Aaron, *offered before the Lord strange fire, which had not been commanded them: and fire came out from the Lord, and devoured them*. Second, from the fact that someone approaches the Eucharist without a devout mind. Now this lack of devotion is sometimes venial: for instance when someone, with mind distracted toward secular affairs, approaches this sacrament while habitually retaining due reverence toward it; and such a lack of devotion, although it impedes the fruit of this sacrament, which is spiritual refreshment, nevertheless does not make one guilty of the body and blood of the Lord, as the apostle speaks here. But a certain lack of devotion is a mortal sin, namely when it is joined with contempt for this sacrament, as it is said in Malachi 1:12: *you have polluted my name in that you say: the table of the Lord is defiled, and that which is set upon it is contemptible*. And the Gloss speaks of this kind of lack of devotion. Third, someone is called unworthy from the fact that he approaches the Eucharist with the will to sin mortally. For it is said in Lev. 21:23: *let him not approach the altar who has a blemish*. Someone is understood to have the blemish of sin for as long as he is in the will to sin, which however is removed through penance. By contrition indeed, which removes the will to sin, together with the resolve to confess and make satisfaction, as regards the remission of guilt and of eternal punishment; but by confession and satisfaction, as regards the total remission of punishment and reconciliation to the members of the Church. And therefore in a case of necessity indeed, for instance when someone cannot have the opportunity of confession, contrition suffices for the reception of this sacrament. But as a rule, confession ought to precede, along with some satisfaction. Whence in the book on Ecclesiastical Dogmas it is said: *let one about to communicate make satisfaction with tears and prayers, and, trusting in the Lord, let him approach the Eucharist clean, undismayed and secure. But this I say of him whom capital and mortal sins do not weigh down. For as to him whom mortal crimes committed after Baptism press down, I exhort him first to make satisfaction by public penance, and thus, reconciled by the judgment of the priest, to be joined to communion, if he does not wish to receive the Eucharist unto condemnation*. But it seems that sinners do not approach this sacrament unworthily. For in this sacrament Christ is received, who is the spiritual physician, who says of himself in Matt. 9:12: *they that are well have no need of a physician, but they that are sick*. But it must be said that this sacrament is spiritual nourishment, just as Baptism is spiritual birth. Now someone is born so that he may live, but he is not nourished unless he is already alive. And therefore this sacrament does not belong to sinners, who do not yet live by grace: but Baptism does belong to them. And moreover, the Eucharist is the sacrament of charity and of ecclesiastical unity, as Augustine says on John. Since therefore the sinner lacks charity, and is deservedly separated from the unity of the Church, if he approaches this sacrament, he commits a falsehood, while he signifies that he has charity, which he does not have. Yet because a sinner sometimes has the faith of this sacrament, it is lawful for him to look upon this sacrament, which is altogether denied to unbelievers, as Dionysius says in chapter 3 of the Ecclesiastical Hierarchy. Second, it must be considered how he who unworthily receives this sacrament is guilty of the body and blood of the Lord. This indeed is explained in the Gloss in three ways. In one way materially: for he incurs guilt from the sin committed regarding the body and blood of the Lord, insofar as it is contained in this sacrament, which he unworthily receives, and from this his guilt is aggravated. For his guilt is the graver, the greater is he against whom it is sinned. Heb. 10:29: *how much more, do you think, does he deserve worse punishments, who has trodden underfoot the Son of God, and has esteemed the blood of the covenant polluted?* Second, it is explained by way of a similitude, so that the sense is: *he shall be guilty of the body and blood of the Lord*, and shall pay the penalties of the Lord's death, that is, as if he had killed Christ, he shall be punished, according to that word of Heb. 6:6: *crucifying again to themselves the Son of God, and holding him up to derision*. But according to this it seems that the sin of those who unworthily receive the body of Christ is most grave. But it must be said that a sin has gravity in two ways. In one way from the very species of the sin, which is taken from the object, and according to this the sin that is committed against the divinity is graver, for instance unbelief, blasphemy, or something of this kind, than what is committed against the humanity of Christ. Whence the Lord himself says in Matt. 12:32, that *whoever shall speak a word against the Son of man, it shall be forgiven him: but whoever shall speak against the Holy Spirit, it shall not be forgiven him*. And again, a sin committed against the humanity in its own proper species is graver than one committed under the species of the sacrament. In another way the gravity of sin is considered on the part of the sinner. Now he sins more who sins out of hatred or envy or out of any malice, as those sinned who crucified Christ, than he who sins out of weakness, as those sometimes sin who unworthily receive this sacrament. It is not therefore understood by this that the sin of those unworthily receiving this sacrament is compared to the sin of those killing Christ according to equality, but according to likeness of species: because both concern the same Christ. Third, *he shall be guilty of the body and blood of the Lord* is explained thus, that is, the body and blood of the Lord will make him guilty. For a good thing badly received harms, just as an evil thing which someone uses well profits him, as the sting of Satan profited Paul. By these words moreover the error of certain persons is excluded who say that as soon as this sacrament is touched by the lips of a sinner, the body of Christ ceases to be under it. Against which is what the apostle says: *whoever shall eat this bread, or drink the cup of the Lord unworthily*. For according to the aforesaid opinion no unworthy person would eat or drink at all. But the aforesaid opinion is contrary to the truth of this sacrament, according to which the body and blood of Christ remain in the sacrament for as long as the species remain, in whatever place they may be. Then, when he says *but let a man prove*, etc., he applies the remedy against the aforesaid danger. And first he sets forth the remedy; second he assigns the reason, at *for he that eats*, etc.; third he manifests the reason by a sign, at *therefore among you*, etc. He says therefore first: because he who unworthily receives this sacrament incurs such great guilt, it is therefore necessary that a man first prove himself, that is, diligently examine his conscience, lest there be in him the will to sin mortally, or some past sin for which he has not sufficiently repented. And thus, secure after diligent examination, let him eat of that bread, and drink of the cup, because to those who receive it worthily it is not poison, but medicine. Gal. ult.: *but let every one prove his own work*. 2 Cor. 13:5: *if you are in the faith of Christ, prove yourselves*. Then, when he says *for whoever shall eat*, etc., he assigns the reason for the aforesaid remedy, saying: therefore proof is required beforehand, for he who unworthily eats and drinks, eats and drinks *judgment*, that is, condemnation, to himself, as it is said in John 5:29: *they that have done evil things shall rise again unto the resurrection of judgment*. *Not discerning the body of the Lord*, that is, from the fact that he does not distinguish the body of the Lord from other things, taking it indifferently as he does other food. Lev. 22:3: *every man that shall approach to those things that are consecrated, in whom there is uncleanness, shall perish before the Lord*. But against this it seems to be what is said in John 6:58: *he that eats me, lives because of me*. But it must be said that there is a twofold way of eating this sacrament, namely spiritual and sacramental. Some therefore eat sacramentally and spiritually, namely those who so receive this sacrament that they also partake of the reality of the sacrament, namely charity, through which there is ecclesiastical unity. And of such the word of the Lord brought forward is understood: *he that eats me, lives because of me*. But some eat sacramentally only, namely those who so receive this sacrament that they do not have the reality of the sacrament, that is, charity, and of such it is understood what is said here: *he that eats and drinks unworthily, eats and drinks judgment to himself*. Now besides the two ways in which this sacrament is received, there is a third way of receiving, by which it is eaten accidentally, namely when it is received not as a sacrament, which indeed happens in three ways. In one way, as when some believer receives a consecrated host which he does not believe to be consecrated; for such a one has the habit of using this sacrament, but does not use it in the act, as a sacrament. In another way, as when some unbeliever receives a consecrated host, who has no faith in this sacrament; for such a one does not have the habit of using this sacrament, but only the potency. In a third way, as when a mouse or any brute animal eats a consecrated host, which also does not have the potency of using this sacrament. From this, therefore, that those who receive this sacrament spiritually acquire life, some are drawn to receive this sacrament frequently. But from this, that those who receive it unworthily acquire judgment for themselves, many are deterred, so that they receive it more rarely: and each course seems commendable. For we read in Luke 19:6, that Zacchaeus received Christ rejoicing into his house, in which his charity is commended. It is also read in the same, 7:6, that the centurion said to Christ: *I am not worthy that you should enter under my roof*. In which his honor and reverence toward Christ is commended. Yet because love is preferred to fear, speaking of itself, it seems more commendable that someone should receive more frequently than more rarely. Yet because what is in itself more eligible can be less eligible with regard to this or that person: each one ought to consider in himself what effect the frequent reception of this sacrament has in him. For if someone feels himself to progress in fervor of love toward Christ and in strength to resist sins, which mostly follow upon men, he ought to receive frequently. But if from frequent reception someone feels in himself less reverence for this sacrament, he should be advised to receive more rarely. Whence also in the book on Ecclesiastical Dogmas it is said: *to receive the Eucharist daily, I neither praise nor blame*. Then, when he says *therefore among you*, etc., he manifests the aforesaid reason by a sign. And first he sets forth the sign; second he assigns the cause of that sign, at *for if we would judge ourselves*, etc. Concerning the first it must be considered that, as Augustine says in Book 1 of the City of God, chapter 8: *if God should now openly punish every sin with punishment, it would be thought that nothing was reserved for the last judgment*. Again, if he should now punish no sin, it would be believed that there is no divine providence. As a sign therefore of the future judgment, God even in this world temporally punishes some for sin, which seems to have been especially observed at the beginning of legislation, both the new and the old. For we read in Exodus 32:28, that on account of the sin of the golden calf that was worshipped, many thousands of men were slain. Again it is read in Acts 5:1-11, that on account of the sin of lying and theft, Ananias and Sapphira perished. Whence also on account of the sin of this sacrament unworthily received, some in the primitive Church were punished by God with bodily infirmity or even with death. Whence he says *therefore*, namely as a sign of the future judgment, *among you*, many who unworthily receive the body of Christ *are weak* in body. Ps. 15:4: *their infirmities are multiplied*. And *feeble*, that is, laboring under long infirmity, *and many sleep*, namely by bodily death, according to which sleep is understood in 1 Thess. 4:12: *we would not have you ignorant concerning them that are asleep*. Then, when he says *for if we would judge ourselves*, etc., he assigns a twofold reason for the aforesaid sign, of which the first is taken on our part, the second on the part of God, at *but whilst we are judged*, etc. Now on our part the cause of the divine punishment is from negligence, because we neglect to punish sins committed in ourselves. Whence he says that *if we would judge ourselves*, by reproving and punishing our sins, *we should not indeed be judged*, that is, we would not be punished by the Lord, neither afterward in the future, nor even in the present. But against this is what was said above in 4:3: *but neither do I judge my own self*, and it is said in Rom. 14:22: *blessed is he who does not judge himself*. But it must be said that someone can judge himself in three ways: in one way by discussing, and thus someone ought to judge himself both as regards past works and as regards future ones, according to that word of Gal. ult.: *let every one prove his own work*. In another way by absolving himself in his own verdict, as it were judging himself innocent as regards past things, and according to this no one ought to judge himself, namely so as to judge himself innocent, according to that word of Job 9:20: *if I would justify myself, my own mouth shall condemn me: if I would show myself innocent, it shall prove me wicked*. In a third way by reproving, namely so that he does something which he himself judges to be evil. And in this way is understood what has been brought forward: *blessed is he who does not judge himself in that which he approves*. But as regards those things which he has already done, everyone ought to judge himself, reproving and punishing himself for his misdeeds. Whence it is said in Job 13:15: *I will argue my ways in his sight*, and 23:4: *I will set judgment before him, and I will fill my mouth with reproofs*. And concerning this judgment Augustine says in the book on Penance, and it is brought forward here in the Gloss: *let the image of the future judgment be turned before our eyes, and let a man rise up against himself before his own face, and, with judgment established in the heart, let accusing thought be present, and conscience as witness, and the heart as executioner. Thence indeed let the blood of the confessing soul flow forth through tears, and finally let such a sentence be uttered by the mind itself, that a man judge himself unworthy to be a partaker of the body and blood of the Lord*. Then, when he says *but whilst we are judged*, etc., he sets forth the cause which is on the part of God, saying: *but whilst we are judged, by the Lord*, that is, we are punished in this world, *we are corrected*, that is, this is done for our correction, namely so that each one, on account of the punishment he has undergone, may withdraw from sin. Whence also Job 5:17 says: *blessed is the man whom the Lord corrects*. And Prov. 3:12: *whom the Lord loves, he corrects*. Or also, while by the punishment of one, another ceases to sin, Prov. 19:25: *the pestilent man being scourged, the fool will become wiser*, and this to the end *that we be not condemned*, with eternal damnation in the future, *with this world*, that is, with worldly men. Then, when he says *therefore, my brethren*, etc., he brings them back to due observance: and first is set forth what he now ordains, second is set forth the promise concerning future ordinance, at *and the rest*. Concerning the first he does three things. First he sets forth his ordinance, saying *therefore, my brethren*, etc., lest each one presume to take his own supper for eating, *when you come together*, namely in the Church, *to eat*, namely the body of Christ, *wait for one another*, so that you may all receive at the same time. Whence Exodus 12:6 says: *the whole multitude of the children of Israel shall sacrifice the kid*. Second he excludes an excuse, saying *if any man be hungry*, etc., and cannot wait so long, *let him eat at home*, namely common food, not being about to receive the Eucharist afterward. Ecclus. 36:20: *the belly will eat any food*. Third he assigns the reason, saying *that you come not together unto judgment*, that is, unto your condemnation. Then the promise is set forth, when he says *the rest*, namely those things which are not of such great danger, *when I come*, in person, *I will set in order*, namely how you ought to keep them. From this it is clear that the Church has many things from the ordinance of the apostles, which are not contained in Sacred Scripture. Ecclus. 10:3: *cities shall be inhabited*, that is, churches shall be ordered, *by the sense of the prudent*, namely of the apostles.”

“But let a man examine himself,.... Whether he has a true sense of sin, sorrow and repentance for it; otherwise he will see no need of a Saviour, nor will he look to Christ for salvation, or be thankful to him for redemption by him; all which are necessary in a due observance of this ordinance; also, whether he is in the faith, whether he is a partaker of the true grace of faith, which is attended with good works, and shows itself by love to Christ, and to the saints; whereby a man goes out of himself to Christ for spiritual food and strength, peace and comfort, righteousness, life, and salvation; and by which he receives all from Christ, and gives him all the glory: this is absolutely necessary to his right and comfortable partaking of the Lord's supper, since without faith he cannot discern the Lord's body, nor, in a spiritual sense, eat his flesh, and drink his blood, nor attend on the ordinance in a manner acceptable unto God. Let him also examine and try whether he is sound in the doctrine of faith; or let him prove himself to be so, or show that he is one that is approved thereby; to whom the word of faith has come with power, and who has received it in the love of it, and firmly believes it; since an heretic is to be rejected from the communion of the church, and to be debarred the ordinances of it: let him examine himself, whether Christ is in him, whether he is revealed to him, and in him, as God's way of salvation, and the hope of glory; whether he is formed in his soul, his Spirit put, and his grace implanted there; since if Christ is not within, it will be of no avail to partake of the outward symbols of his body and blood. But if a man, upon reflection, under the influence and testimony of the Spirit, can come to a satisfaction in these things, however mean and unworthy he may seem in his own sight, let him come to the table of the Lord, and welcome. And so let him eat of that bread, and drink of that cup; none should discourage or hinder him; nor should he deprive himself of such a privilege, to which he has an undoubted right. There seems to be an allusion in these words to what the master of the family used at the passover, when he said (z), "everyone that is hungry, , "let him come and eat", and everyone that hath need or ought, let him keep the passover.'' (z) Haggadah Shel Pesach, p. 4.”

“Whosoever shall eat - and drink - unworthily - To put a final end to controversies and perplexities relative to these words and the context, let the reader observe, that to eat and drink the bread and wine in the Lord's Supper unworthily, is to eat and drink as the Corinthians did, who ate it not in reference to Jesus Christ's sacrificial death; but rather in such a way as the Israelites did the passover, which they celebrated in remembrance of their deliverance from Egyptian bondage. Likewise, these mongrel Christians at Corinth used it as a kind of historical commemoration of the death of Christ; and did not, in the whole institution, discern the Lord's body and blood as a sacrificial offering for sin: and besides, in their celebration of it they acted in a way utterly unbecoming the gravity of a sacred ordinance. Those who acknowledge it as a sacrificial offering, and receive it in remembrance of God's love to them in sending his Son into the world, can neither bring damnation upon themselves by so doing, nor eat nor drink unworthily. See our translation of this verse vindicated at the end of the chapter, (Co1 11:34). Shall be guilty of the body and blood of the Lord. If he use it irreverently, if he deny that Christ suffered unjustly, (for of some such persons the apostle must be understood to speak), then he in effect joins issue with the Jews in their condemnation and crucifixion of the Lord Jesus, and renders himself guilty of the death of our blessed Lord. Some, however, understand the passage thus: is guilty, i.e. eats and drinks unworthily, and brings on himself that punishment mentioned Co1 11:30.”

“Or drink. Here erroneous translators corrupted the text, by putting and drink (contrary to the original, e pine ) instead of or drink. — Guilty of the body, &c. not discerning the body, &c. This demonstrates the real presence of the body and blood of Christ, even to the unworthy communicant; who otherwise could not be guilty of the body and blood of Christ, or justly condemned for not discerning the Lord’s body. (Challoner) — The real presence in the sacrament is also proved by the enormity of the crime, in its profanation. See St. Chrysostom, hom. de non contem. ec. and hom. lx. and lxi. ad pop. Antioch. where he shews that the unworthy receiver imitates the Jews in crucifying Jesus, and trampling under foot his sacred blood. Hence the dreadful punishments we read of in verses 27 and 30.”

“eat and drink--So one of the oldest manuscripts reads. But three or four equally old manuscripts, the Vulgate and CYPRIAN, read, "or." Romanists quote this reading in favor of communion in one kind. This consequence does not follow. Paul says, "Whosoever is guilty of unworthy conduct, either in eating the bread, or in drinking the cup, is guilty of the body and blood of Christ." Impropriety in only one of the two elements, vitiates true communion in both. Therefore, in the end of the verse, he says, not "body or blood," but "body and blood." Any who takes the bread without the wine, or the wine without the bread, "unworthily" communicates, and so "is guilty of Christ's body and blood"; for he disobeys Christ's express command to partake of both. If we do not partake of the sacramental symbol of the Lord's death worthily, we share in the guilt of that death. (Compare "crucify to themselves the Son of God afresh," Heb 6:6). Unworthiness in the person, is not what ought to exclude any, but unworthily communicating: However unworthy we be, if we examine ourselves so as to find that we penitently believe in Christ's Gospel, we may worthily communicate.”