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27. Therefore he who shall eat this bread unworthily. If the Lord requires gratitude from us in the receiving of this sacrament — if he would have us acknowledge his grace with the heart, and publish it with the mouth — that man will not go unpunished, who has put insult upon him rather than honor; for the Lord will not allow his commandment to be despised. Now, if we would catch the meaning of this declaration, we must know what it is to eat unworthily Some restrict it to the Corinthians, and the abuse that had crept in among them, but I am of opinion that Paul here, according to his usual manner, passed on from the particular case to a general statement, or from one instance to an entire class. There was one fault that prevailed among the Corinthians. He takes occasion from this to speak of every kind of faulty administration or reception of the Supper. “God,” says he, “will not allow this sacrament to be profaned without punishing it severely.”

To eat unworthily, then, is to pervert the pure and right use of it by our abuse of it. Hence there are various degrees of this unworthiness, so to speak; and some offend more grievously, others less so. Some fornicator, perhaps, or perjurer, or drunkard, or cheat, (1 Corinthians 5:11,) intrudes himself without repentance. As such downright contempt is a token of wanton insult against Christ, there can be no doubt that such a person, whoever he is, receives the Supper to his own destruction. Another, perhaps, will come forward, who is not addicted to any open or flagrant vice, but at the same time not so prepared in heart as became him. As this carelessness or negligence is a sign of irreverence, it is also deserving of punishment from God. As, then, there are various degrees of unworthy participation, so the Lord punishes some more slightly; on others he inflicts severer punishment.

Now this passage gave rise to a question, which some afterwards agitated with too much keenness — whether the unworthy really partake of the Lord’s body? For some were led, by the heat of controversy, so far as to say, that it was received indiscriminately by the good and the bad; and many at this day maintain pertinaciously, and most clamorously, that in the first Supper Peter received no more than Judas. It is, indeed, with reluctance, that I dispute keenly with any one on this point, which is (in my opinion) not an essential one; but as others allow themselves, without reason, to pronounce, with a magisterial air, whatever may seem good to them, and to launch out thunderbolts upon every one that mutters anything to the contrary, we will be excused, if we calmly adduce reasons in support of what we reckon to be true.

I hold it, then, as a settled point, and will not allow myself to be driven from it, that Christ cannot be disjoined from his Spirit. Hence I maintain, that his body is not received as dead, or even inactive, disjoined from the grace and power of his Spirit. I shall not occupy much time in proving this statement. Now in what way could the man who is altogether destitute of a living faith and repentance, having nothing of the Spirit of Christ, ⁶⁹⁹⁶⁹⁹     “Veu que par consequent il n’ha rien de l’Esprit de Christ;” — “Since he has, consequently, nothing of the Spirit of Christ.” receive Christ himself? Nay more, as he is entirely under the influence of Satan and sin, how will he be capable of receiving Christ? While, therefore, I acknowledge that there are some who receive Christ truly in the Supper, and yet at the same time unworthily, as is the case with many weak persons, yet I do not admit, that those who bring with them a mere historical faith, ⁷⁰⁰⁷⁰⁰     “Vne foy historique qu on appelle; (c est a dire pour consentir simplement a l’histoire de l’Euangile;”) — “An historical faith, as they call it; (that is to say, to give a simple assent to the gospel history.”) without a lively feeling of repentance and faith, receive anything but the sign. For I cannot endure to maim Christ, ⁷⁰¹⁷⁰¹     “Car ie n’ose proposer et imaginer Christ a demi;” — “For I dare not present and imagine Christ in half.” and I shudder at the absurdity of affirming that he gives himself to be eaten by the wicked in a lifeless state, as it were. Nor does Augustine mean anything else when he says, that the wicked receive Christ merely in the sacrament, which he expresses more clearly elsewhere, when he says that the other Apostles ate the bread — the Lord; but Judas only the bread of the Lord ⁷⁰²⁷⁰²     This celebrated saying of Augustine (which occurs in Hom. in Joann. 62) is quoted also in the Institutes, (volume 3,) where our author handles at great length the subject here adverted to. — Ed.

But here it is objected, that the efficacy of the sacraments does not depend upon the worthiness of men, and that nothing is taken away from the promises of God, or falls to the ground, through the wickedness of men. This I acknowledge, and accordingly I add in express terms, that Christ’s body is presented to the wicked no less than to the good, and this is enough so far as concerns the efficacy of the sacrament and the faithfulness of God. For God does not there represent in a delusive manner, to the wicked, the body of his Son, but presents it in reality; nor is the bread a bare sign to them, but a faithful pledge. As to their rejection of it, that does not impair or alter anything as to the nature of the sacrament.

It remains, that we give a reply to the statement of Paul in this passage. “Paul represents the unworthy as guilty, inasmuch as they do not discern the Lord’s body: it follows, that they receive his body.” I deny the inference; for though they reject it, yet as they profane it and treat it with dishonor when it is presented to them, they are deservedly held guilty; for they do, as it were, cast it upon the ground, and trample it under their feet. Is such sacrilege trivial? Thus I see no difficulty in Paul’s words, provided you keep in view what God presents and holds out to the wicked — not what they receive.

28. But let a man examine himself An exhortation drawn from the foregoing threatening. “If those that eat unworthily are guilty of the body and blood of the Lord, then let no man approach who is not properly and duly prepared. Let every one, therefore, take heed to himself, that he may not fall into this sacrilege through idleness or carelessness.” But now it is asked, what sort of examination, that ought to be to which Paul exhorts us. Papists make it consist in auricular confession. They order all that are to receive the Supper, to examine their life carefully and anxiously, that they may unburden all their sins in the ear of the priest. Such is their preparation! ⁷⁰³⁷⁰³     “Voyla lear belle preparation;” — “See their admirable preparation!” I maintain, however, that this holy examination of which Paul speaks, is widely different from torture. Those persons, ⁷⁰⁴⁷⁰⁴     “Ces miserables;” — “Those miserable creatures.” after having tortured themselves with reflection for a few hours, and making the priest — such as he is — privy to their vileness, ⁷⁰⁵⁷⁰⁵     “Et qu’ils on debagoule leur turpitude a monsieur le prestre;” — “And when they have blabbed out their baseness to Mr. Priest” imagine that they have done their duty. It is an examination of another sort that Paul here requires — one of such a kind as may accord with the legitimate use of the sacred Supper.

You see here a method that is most easily apprehended. If you would wish to use aright the benefit afforded by Christ, bring faith and repentance. As to these two things, therefore, the trial must be made, if you would come duly prepared. Under repentance I include love; for the man who has learned to renounce himself, that he may give himself up wholly to Christ and his service, will also, without doubt, carefully maintain that unity which Christ has enjoined. At the same time, it is not a perfect faith or repentance that is required, as some, by urging beyond due bounds, a perfection that can nowhere be found, would shut out for ever from the Supper every individual of mankind. If, however, thou aspirest after the righteousness of God with the earnest desire of thy mind, and, trembled under a view of thy misery, dost wholly lean upon Christ’s grace, and rest upon it, know that thou art a worthy guest to approach the table — worthy I mean in this respect, that the Lord does not exclude thee, though in another point of view there is something in thee that is not as it ought to be. For faith, when it is but begun, makes those worthy who were unworthy.

29. He who shall eat unworthily, eateth judgment to himself. He had previously pointed out in express terms the heinousness of the crime, when he said that those who should eat unworthily would be guilty of the body and blood of the Lord Now he alarms them, by denouncing punishment; ⁷⁰⁶⁷⁰⁶     “La punition que Dieu en fera;” — “The punishment that God will inflict upon it.” for there are many that are not affected with the sin itself; unless they are struck down by the judgment of God. This, then, he does, when he declares that this food, otherwise health-giving, will turn out to their destruction, and will be converted into poison to those that eat unworthily

He adds the reasons because they distinguish not the Lord’s body, that is, as a sacred thing from a profane. “They handle the sacred body of Christ with unwashed hands, (Mark 7:2,) ⁷⁰⁷⁷⁰⁷     “Ils manient le corps precieux de Christ irreueremment, c’est a dire, sans nettoyer leur conscience;” — “They handle the precious body of Christ irreverently, that is to say, without washing their conscience.” nay more, as if it were a thing of nought, they consider not how great is the value of it. ⁷⁰⁸⁷⁰⁸     In the Vat and Alex MSS. and the Copt version, the reading is simply μη διακρίνων τὸ σῶμα — not distinguishing the body; while later copies have τὸ σῶμα τοῦ Κυρίον — the body of the Lord The verb διακρίνω is employed by Herodotus in the sense of distinguishing, in the following expression: διακρίνων ουδενα — without any distinction of persons (Herod. 3. 39.) It is supposed by some that the word, as employed here, contains an allusion to the distinguishing of meats under the Mosaic law. — Ed They will therefore pay the penalty of so dreadful a profanation.” Let my readers keep in mind what I stated a little ago, that the body ⁷⁰⁹⁷⁰⁹     “Le corps de Christ;” — “The body of Christ.” is presented to them, though their unworthiness deprives them of a participation in it.

30. For this cause, etc. After having treated in a general way of unworthy eating, and of the kind of punishment that awaits those who pollute this sacrament, he now instructs the Corinthians as to the chastisement which they were at that time enduring. It is not known whether a pestilence was raging there at that time, or whether they were laboring under other kinds of disease. However it may have been as to this, we infer from Paul’s words, that the Lord had sent some scourge upon them for their correction. Nor does Paul merely conjecture, that it is on that account that they are punished, but he affirms it as a thing that was perfectly well known by him. He says, then, that many lay sick — that many were kept long in a languishing condition, and that many had died, in consequence of that abuse of the Supper, because they had offended God. By this he intimates, that by diseases and other chastisements from God, we are admonished to think of our sins; for God does not afflict us without good reason, for he takes no pleasure in our afflictions.

The subject is a copious and ample one; but let it suffice to advert to it here in a single word. If in Paul’s times an ordinary abuse of the Supper ⁷¹⁰⁷¹⁰     “Vn tel abus de la Cene qui n’estoit pas des plus grans;” — “Such an abuse of the Supper, as was not one of the greatest.” could kindle the wrath of God against the Corinthians, so that he punished them thus severely, what ought we to think as to the state of matters at the present day? We see, throughout the whole extent of Popery, not merely horrid profanations of the Supper, but even a sacrilegious abomination set up in its room. In the first place, it is prostituted to filthy lucre (1 Timothy 3:8) and merchandise. Secondly, it is maimed, by taking away the use of the cup. Thirdly, it is changed into another aspect, ⁷¹¹⁷¹¹     “Vne forme estrange et du tout autre;” — “A strange and quite different form.” by its having become customary for one to partake of his own feast separately, participation being done away. ⁷¹²⁷¹²     “Sans en distribuer ne communiquer aux autres;” — “Without distributing or communicating of it to others.” Fourthly, there is there no explanation of the meaning of the sacrament, but a mumbling that would accord better with a magical incantation, or the detestable sacrifices of the Gentiles, than with our Lord’s institution. Fifthly, there is an endless number of ceremonies, abounding partly with trifles, partly with superstition, and consequently manifest pollutions. Sixthly, there is the diabolical invention of sacrifice, which contains an impious blasphemy against the death of Christ. Seventhly, it is fitted to intoxicate miserable men with carnal confidence, while they present it to God as if it were an expiation, and think that by this charm they drive off everything hurtful, and that without faith and repentance. Nay more, while they trust that they are armed against the devil and death, and are fortified against God by a sure defense, they venture to sin with much more freedom, ⁷¹³⁷¹³     “Ils pechent plus audacieusement, et a bride auallee;” — “They sin more daringly, and with a loose bridle.” and become more obstinate. Eighthly, an idol is there adored in the room of Christ. In short, it is filled with all kinds of abomination. ⁷¹⁴⁷¹⁴     The above paragraph is aptly designated in the old English translation by Thomas Tymme, (1573) “a lyuely description of the Popishe Masse.” — Ed.

Nay even among ourselves, who have the pure administration of the Supper restored to us, ⁷¹⁵⁷¹⁵     “Le pur vsage de la Cene en son entier, qui nous a este finalement rendu par la grace de Dieu;” — “The pure use of the Supper in its completeness, which has been at last restored to us by the grace of God.” in virtue of a return, as it were, from captivity, ⁷¹⁶⁷¹⁶     Calvin here employs the term postliminum, (restoration from captivity,) and most felicitously compares the restoration of the pure observance of religious ordinances, consequent upon the Reformation from Popery, to the recovery, by a Roman citizen, of his superior privileges, on his return from a state of captivity, during which they had been — not forfeited — but merely suspended. — Ed. how much irreverence! How much hypocrisy on the part of many! What a disgraceful mixture, while, without any discrimination, wicked and openly abandoned persons intrude themselves, such as no man of character and decency would admit to common intercourse! ⁷¹⁷⁷¹⁷     “Lesquels vn homme de bien, et qui auroit honnestete en quelque recommendation, ne receuroit iamais a sa table;” — “Whom a man of principle — that had any regard to decency — would never admit to his table.” And yet after all, we wonder how it comes that there are so many wars, so many pestilences, so many failures of the crop, so many disasters and calamities — as if the cause were not manifest! And assuredly, we must not expect a termination to our calamities, until we have removed the occasion of them, by correcting our faults.

31. For if we would judge ourselves Here we have another remarkable statement — that God does not all of a sudden become enraged against us, so as to inflict punishment immediately upon our sinning, but that, for the most part, it is owing to our carelessness, that he is in a manner constrained to punish us, when he sees that we are in a careless and drowsy state, and are flattering ourselves in our sins. ⁷¹⁸⁷¹⁸     “Quand il voit que nous ne nous soucions de rien, et que nous-nous endormons en nos pechez, et nous fiattons en nos ordures et vilenies;” — “When he sees that we are quite careless, and are asleep in our sins, and are flattering ourselves in our filthinesses and pollutions.” Hence we either avert, or mitigate impending punishment, if we first call ourselves to account, and, actuated by a spirit of repentance, deprecate the anger of God by inflicting punishment voluntarily upon ourselves. ⁷¹⁹⁷¹⁹     “Prions nostre bon Dieu d’addoucir la rigueur de sa iustice; par manier de dire nous punissans nous-mesmes sans attendre qu’il y mette la main;” — “We beseech our good God to mitigate the rigour of his justice — punishing ourselves (so to speak) instead of waiting till he put forth his hand to do it.” In short, believers anticipate, by repentance, the judgment of God, and there is no other remedy, by which they may obtain absolution in the sight of God, but by voluntarily condemning themselves

You must not, however, apprehend, as Papists are accustomed to do, that there is here a kind of transaction between us and God, as if, by inflicting punishment upon ourselves of our own accord, we rendered satisfaction to him, and did, in a manner, redeem ourselves from his hand. We do not, therefore, anticipate the judgment of God, on the ground of our bringing any compensation to appease him. The reason is this — because God, when he chastises us, has it in view to shake us out of our drowsiness, and arouse us to repentance. If we do this of our own accord, there is no longer any reason, why he should proceed to inflict his judgment upon us. If, however, any one, after having begun to feel displeased with himself, and meditate repentance, is, nevertheless, still visited with God’s chastisements, let us know that his repentance is not so valid or sure, as not to require some chastisement to be sent upon him, by which it may be helped forward to a fuller development. Mark how repentance wards off the judgment of God by a suitable remedy — not, however, by way of compensation.

32. But when we are judged Here we have a consolation that is exceedingly necessary; for if any one in affliction thinks that God is angry with him, he will rather be discouraged than excited to repentance. Paul, accordingly, says, that God is angry with believers in such a way as not in the meantime to be forgetful of his mercy: nay more, that it is on this account particularly that he punishes them — that he may consult their welfare. It is an inestimable consolation ⁷²⁰⁷²⁰     “Y a-il plus grande consolation pour le Chrestien que ceste-ci?” — “Is there a greater consolation for the Christian than this?” ^— that the punishments by which our sins are chastened are evidences, not of God’s anger for our destruction, but rather of his paternal love, and are at the same time of assistance towards our salvation, for God is angry with us as his sons, whom he will not leave to perish.

When he says — that we may not be condemned with the world, he intimates two things. The first is, that the children of this world, while they sleep on quietly and securely in their delights, ⁷²¹⁷²¹     “Sont tout asseurez, et ne se soucians du iugement de Dieu s’endorment en leurs plaisirs et voluptez;” — “Are quite confident, and not concerning themselves as to the judgment of God, sleep on in their pleasures and delights.” are fattened up, like hogs, for the day of slaughter (Jeremiah 12:3.) For though the Lord sometimes invites the wicked, also, to repentance by his chastisements, yet he often passes them over as strangers, ⁷²²⁷²²     “I1 aduient souuent qu’il les met en oubli comme estrangers;” — “It often happens that he overlooks them as strangers.” and allows them to rush on with impunity, until they have filled up the measure of their final condemnation. (Genesis 15:16.) This privilege, therefore, belongs to believers exclusively — that by punishments they are called back from destruction. The second thing is this — that chastisements are necessary remedies for believers, for otherwise they, too, would rush on to everlasting destruction, ⁷²³⁷²³     “Ils tomberoyent aussi bien que les autres en ruine eternelle;” — “They would fall, as well as others, into everlasting destruction.” were they not restrained by temporal punishment.

These considerations should lead us not merely to patience, so as to endure with equanimity the troubles that are assigned to us by God, but also to gratitude, that, giving thanks to God our Father, we may resign ourselves ⁷²⁴⁷²⁴     “Voluntairement, A soustenir tel chastisement qu’il luy plaira nous enuoyer;” — “Willingly to bear such chastisement as he may be pleased to send upon us.” to his discipline by a willing subjection. They are also useful to us in various ways; for they cause our afflictions to be salutary to us, while they train us up for mortification of the flesh, and a pious abasement — they accustom us to obedience to God — they convince us of our own weakness, they kindle up in our minds fervency in prayer — they exercise hope, so that at length whatever there is of bitterness in them is all swallowed up in spiritual joy.