Read Scripture In A Year: February 27

(Lev 1:1) Nowe the Lord called Moses, and spake vnto him out of the Tabernacle of the Congregation, saying,

(Notes Reference) And the (a) LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying,

The Argument - As God daily by most singular benefits declared himself mindful of his Church: he did not want them to have opportunity to trust either in themselves, or to depend on others, either for lack of physical things, or anything that belonged to his divine service and religion. Therefore he ordained various kinds of duties and sacrifices, to assure them of forgiveness for their offences (if they offered them in true faith and obedience.) Also he appointed the priests and levites, their apparel, offices, conversation and portion; he showed what feasts they should observe, and when. Moreover, he declares by these sacrifices and ceremonies that the reward of sin is death, and that without the blood of Christ the innocent Lamb, there can be no forgiveness of sins. Because they should not give priority to their own inventions (which God detested, as appears by the terrible example of Nadab and Abihu) he prescribed even to the least things, what they should do, what beasts they should offer and eat, what diseases were contagious and to be avoided, how they should purge all types of filthiness and pollution, whose company they should flee, what marriages were lawful, and what customs were profitable. After declaring these things, he promised favour and blessing to those who keep his laws, and threatened his curse to those who transgressed them.

(a) By this Moses declares that he taught nothing to the people but that which he received from God.

(Lev 1:2) Speake vnto the children of Israel, and thou shalt say vnto them, If any of you offer a sacrifice vnto the Lord, ye shall offer your sacrifice of cattell, as of beeues and of the sheepe.

(Notes Reference) Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the (b) cattle, [even] of the herd, and of the flock.

(b) So they could offer of no other sort, but of those who were commanded.

(Lev 1:3) If his sacrifice be a burnt offering of the heard, he shall offer a male without blemish, presenting him of his owne voluntarie will at the doore of the Tabernacle of the Congregation before the Lord.

(Notes Reference) If his offering [be] a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the (c) tabernacle of the congregation before the LORD.

(Lev 1:4) And he shall put his hande vpon the head of the burnt offering, and it shalbe accepted to the Lord, to be his atonement.

(Lev 1:5) And he shall kill the bullocke before the Lord, and the Priestes Aarons sonnes shall offer the blood, and shall sprinckle it round about vpon the altar, that is by the doore of the Tabernacle of the Congregation.

(Notes Reference) And (d) he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the (e) altar that [is by] the door of the tabernacle of the congregation.

(d) A priest of the Levites.

(e) Of the burnt offering, (Exo 27:1).

(Lev 1:6) Then shall he fley the burnt offering, and cut it in pieces.

(Lev 1:7) So the sonnes of Aaron the Priest shall put fire vpon the altar, and lay the wood in order vpon the fire.

(Lev 1:8) Then the Priestes Aarons sonnes shall lay the parts in order, the head and the kall vpon the wood that is in the fire which is vpon the altar.

(Lev 1:9) But the inwardes thereof and the legges thereof he shall wash in water, and the Priest shall burne all on the altar: for it is a burnt offering, an oblation made by fire, for a sweete sauour vnto the Lord.

(Notes Reference) But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, [to be] a burnt sacrifice, an offering made by fire, of a sweet savour (f) unto the LORD.

(f) Or a savour of rest, which pacifies the anger of the Lord.

(Lev 1:10) And if his sacrifice for the burnt offering be of the flocks (as of the sheepe, or of the goats) he shall offer a male without blemish,

(Lev 1:11) And he shall kill it on the Northside of the altar before the Lord, and the Priestes Aarons sonnes shall sprinckle the blood thereof rounde about vpon the altar.

(Notes Reference) (g) And he shall kill it on the side of the altar northward (h) before the LORD: and the priests, Aaron's sons, shall sprinkle his blood round about upon the altar.

(g) Read (Lev 1:5).

(h) Before the altar of the Lord.

(Lev 1:12) And he shall cut it in pieces, separating his head and his kall, and the Priest shall lay them in order vpon the wood that lyeth in the fire which is on the altar:

(Lev 1:13) But he shall wash the inwardes, and the legges with water, and the Priest shall offer the whole and burne it vpon the altar: for it is a burnt offering, an oblation made by fire for a sweete sauour vnto the Lord.

(Lev 1:14) And if his sacrifice be a burnt offring to the Lord of ye foules, then he shall offer his sacrifice of the turtle doues, or of the yong pigeons.

(Lev 1:15) And the Priest shall bring it vnto the altar, and wring the necke of it asunder, and burne it on the altar: and the blood thereof shall bee shed vpon the side of the altar.

(Notes Reference) And the priest shall bring it unto the altar, and (i) wring off his head, and burn [it] on the altar; and the blood thereof shall be wrung out at the side of the altar:

(i) The Hebrew word signifies to pinch off with the nail.

(Lev 1:16) And he shall plucke out his maw with his fethers, and cast them beside the altar on the East part in the place of the ashes.

(Notes Reference) And he shall pluck away his crop with his feathers, and cast it beside the altar on the (k) east part, by the place of the ashes:

(k) On the side of the court gate in the pans which stood with ashes; (Exo 27:3).

(Lev 1:17) And he shall cleaue it with his wings, but not deuide it asunder: and the Priest shall burne it vpon the altar vpon the wood that is in the fire: for it is a burnt offering, an oblation made by fire for a sweete sauour vnto the Lord.

(Lev 2:1) And when any will offer a meate offering vnto the Lord, his offering shall be of fine floure, and he shall powre oyle vpon it, and put incense thereon,

(Notes Reference) And when any will offer a (a) meat offering unto the LORD, his offering shall be [of] fine flour; and he shall pour oil upon it, and put frankincense thereon:

(a) Because the burnt offering could not be without the meat offering.

(Lev 2:2) And shall bring it vnto Aarons sonnes the Priestes, and he shall take thence his handfull of the flowre, and of the oyle with al the incense, and the Priest shall burne it for a memoriall vpon the altar: for it is an offering made by fire for a sweete sauour vnto the Lord.

(Notes Reference) And he shall bring it to Aaron's sons the priests: and (b) he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the (c) memorial of it upon the altar, [to be] an offering made by fire, of a sweet savour unto the LORD:

(b) The priest.

(Lev 2:3) But the remnant of the meate offering shalbe Aarons and his sonnes: for it is most holy of the Lordes offrings made by fire.

(Notes Reference) And the remnant of the meat offering [shall be] Aaron's and his sons': [it is] a thing (d) most holy of the offerings of the LORD made by fire.

(d) Therefore no one could eat of it but the priest.

(Lev 2:4) If thou bring also a meate offring baken in the ouen, it shalbe an vnleauened cake of fine floure mingled with oyle, or an vnleauened wafer anointed with oyle.

(Lev 2:5) But if thy meate offring be an oblation of the frying pan, it shall be of fine flowre vnleauened, mingled with oyle.

(Notes Reference) And if thy oblation [be] a (e) meat offering [baken] in a pan, it shall be [of] fine flour unleavened, mingled with oil.

(e) Which is a gift offered to God to pacify him.

(Lev 2:6) And thou shalt part it in pieces, and power oyle thereon: for it is a meate offring.

(Lev 2:7) And if thy meate offring be an oblation made in the caldron, it shalbe made of fine floure with oyle.

(Lev 2:8) After, thou shalt bring the meate offering (that is made of these things) vnto the Lord, and shalt present it vnto the Priest, and he shall bring it to the altar,

(Lev 2:9) And the Priest shall take from the meate offring a memoriall of it, and shall burne it vpon the altar: for it is an oblation made by fire for a sweete sauour vnto the Lord.

(Lev 2:10) But that which is left of the meate offring, shalbe Aarons and his sonnes: for it is most holy of the offrings of the Lord made by fire.

(Lev 2:11) All the meate offrings which ye shall offer vnto the Lord, shalbe made without leauen: for ye shall neither burne leauen nor honie in any offring of the Lord made by fire.

(Lev 2:12) In the oblation of the first fruits ye shall offer them vnto the Lord, but they shall not be burnt vpon the altar for a sweete sauour.

(Notes Reference) As for the oblation of the firstfruits, ye shall offer (f) them unto the LORD: but they shall not be burnt (g) on the altar for a sweet savour.

(f) That is, fruits which were sweet as honey, ye may offer.

(g) But reserved for the priests.

(Lev 2:13) (All the meate offrings also shalt thou season with salt, neither shalt thou suffer the salt of the couenant of thy God to be lacking from thy meate offring, but vpon all thine oblations thou shalt offer salt)

(Notes Reference) And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the (h) covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.

(h) Which they were bound (as by covenant) to use all sacrifices, (Num 18:19; 2Ch 13:5; Eze 43:24) or it means a sure and pure covenant.

(Lev 2:14) If then thou offer a meate offring of thy first fruites vnto the Lord, thou shalt offer for thy meate offering of thy first fruites eares of corne dryed by the fire, and wheate beaten out of the greene eares.

(Lev 2:15) After, thou shalt put oyle vpon it, and lay incense thereon: for it is a meate offring.

(Lev 2:16) And the Priest shall burne the memoriall of it, euen of that that is beaten, and of the oyle of it, with all the incense thereof: for it is an offring vnto the Lord made by fire.

Passage 2: Psalms 103

(Psa 103:1) A Psalme of David. My soule, prayse thou the Lord, and all that is within me, prayse his holy Name.

(Notes Reference) "[A Psalm] of David." (a) Bless the LORD, O my soul: and all that is within me, [bless] his holy name.

(a) He wakens his dulness to praise God, showing that both understanding and affections, mind and heart, are too little to set forth his praise.

(Psa 103:2) My soule, prayse thou the Lord, and forget not all his benefites.

(Psa 103:3) Which forgiueth all thine iniquitie, and healeth all thine infirmities.

(Notes Reference) Who (b) forgiveth all thine iniquities; who healeth all thy diseases;

(b) That is, the beginning and chiefest of all benefits, remission of sin.

(Psa 103:4) Which redeemeth thy life from the graue, and crowneth thee with mercy and compassions.

(Notes Reference) Who redeemeth thy life from (c) destruction; who crowneth thee with lovingkindness and tender mercies;

(Psa 103:5) Which satisfieth thy mouth with good things: and thy youth is renued like the eagles.

(Notes Reference) Who satisfieth thy mouth with good [things; so that] thy (d) youth is renewed like the eagle's.

(d) As the eagle, when her beak overgrows, sucks blood and so is renewed in strength, even so God miraculously gives strength to his Church above all man's expectations.

(Psa 103:6) The Lord executeth righteousnes and iudgement to all that are oppressed.

(Psa 103:7) He made his wayes knowen vnto Moses, and his workes vnto the children of Israel.

(Notes Reference) He made known his ways unto (e) Moses, his acts unto the children of Israel.

(e) As to his chief minister, and next to his people.

(Psa 103:8) The Lord is full of compassion and mercie, slowe to anger and of great kindnesse.

(Psa 103:9) He will not alway chide, neither keepe his anger for euer.

(Notes Reference) He will not always (f) chide: neither will he keep [his anger] for ever.

(f) He shows first his severe judgment, but as soon as the sinner is humbled, he receives him to mercy.

(Psa 103:10) He hath not dealt with vs after our sinnes, nor rewarded vs according to our iniquities.

(Notes Reference) He hath not (g) dealt with us after our sins; nor rewarded us according to our iniquities.

(g) Who have proved by continual experience that his mercy has always prevailed against our offences.

(Psa 103:11) For as high as the heauen is aboue ye earth, so great is his mercie toward them that feare him.

(Psa 103:12) As farre as the East is from the West: so farre hath he remooued our sinnes from vs.

(Notes Reference) As far as (h) the east is from the west, [so] far hath he removed our transgressions from us.

(h) As great as the world is, so full is it of signs of God's mercies toward his faithful when he has removed their sins.

(Psa 103:13) As a father hath compassion on his children, so hath the Lord compassion on them that feare him.

(Psa 103:14) For he knoweth whereof we be made: he remembreth that we are but dust.

(Psa 103:15) The dayes of man are as grasse: as a flowre of the fielde, so florisheth he.

(Notes Reference) [As for] (i) man, his days [are] as grass: as a flower of the field, so he flourisheth.

(i) He declares that man has nothing in himself to move God to mercy, but only the confession of his infirmity and misery.

(Psa 103:16) For the winde goeth ouer it, and it is gone, and the place thereof shall knowe it no more.

(Psa 103:17) But the louing kindnesse of the Lord endureth for euer and euer vpon them that feare him, and his righteousnes vpon childrens children,

(Notes Reference) But the mercy of the LORD [is] from everlasting to everlasting upon them that fear him, and his (k) righteousness unto children's children;

(k) His just and faithful keeping of his promise.

(Psa 103:18) Vnto them that keepe his couenant, and thinke vpon his commandements to doe them.

(Notes Reference) To such as keep his (l) covenant, and to those that remember his commandments to do them.

(l) To whom he gives grace to fear him, and to obey his word.

(Psa 103:19) The Lord hath prepared his throne in heauen, and his Kingdome ruleth ouer all.

(Psa 103:20) Prayse the Lord, ye his Angels, that excell in strength, that doe his commandement in obeying the voyce of his worde.

(Notes Reference) Bless the LORD, ye (m) his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.

(m) In that we, who naturally are slow to praise God, exhort the angels, who willingly do it, we stir up ourselves to consider our duty and wake from our sluggishness.

(Psa 103:21) Prayse the Lord, all ye his hostes, ye his seruants that doe his pleasure.

(Psa 103:22) Prayse the Lord, all ye his workes, in all places of his dominion: my soule, prayse thou the Lord.

Passage 3: 1 Corinthians 11

(1Co 11:1) Be yee followers of mee, euen as I am of Christ.

(1Co 11:2) Now brethren, I commend you, that ye remember all my things, and keepe the ordinances, as I deliuered them to you.

(Notes Reference) (1) Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered [them] to you.

(1) The fifth treatise of this epistle concerning the right ordering of public assemblies, containing three points, that is of the comely apparel of men and women, of the order of the Lord's supper, and of the right use of spiritual gifts. But going about to reprehend certain things, he begins nonetheless with a general praise of them, calling those particular laws of comeliness and honesty, which belong to the ecclesiastical policy, traditions: which afterward they called cannons.

(1Co 11:3) But I wil that ye know, that Christ is the head of euery man: and the man is the womans head: and God is Christs head.

(Notes Reference) (2) But I would have you know, that the head of every man is Christ; and the head of the woman [is] the man; and the (a) head of Christ [is] God.

(2) He sets down God, in Christ our mediator, as the end and mark not only of doctrine, but also of ecclesiastical comeliness. Then applying it to the question proposed, touching the comely apparel both of men and women in public assemblies, he declares that the woman is one degree beneath the man by the ordinance of God, and that the man is so subject to Christ, that the glory of God ought to appear in him for the preeminence of the sex.

(a) In that Christ is our mediator.

(1Co 11:4) Euery man praying or prophecying hauing any thing on his head, dishonoureth his head.

(Notes Reference) (3) Every (b) man praying or prophesying, having [his] head covered, dishonoureth his head.

(3) By this he gathers that if men do either pray or preach in public assemblies having their heads covered (which was then a sign of subjection), they robbed themselves of their dignity, against God's ordinance.

(b) It appears, that this was a political law serving only for the circumstance of the time that Paul lived in, by this reason, because in these our days for a man to speak bareheaded in an assembly is a sign of subjection.

(1Co 11:5) But euery woman that prayeth or prophecieth bare headed, dishonoureth her head: for it is euen one very thing, as though she were shauen.

(Notes Reference) (4) But every woman that prayeth or prophesieth with [her] head uncovered dishonoureth her head: (5) for that is even all one as if she were shaven.

(4) And in like manner he concludes that women who show themselves in public and ecclesiastical assemblies without the sign and token of their subjection, that is to say, uncovered, shame themselves. (5) The first argument taken from the common sense of man, for so much as nature teaches women that it is dishonest for them to go abroad bareheaded, seeing that they have given to them thick and long hair which they do so diligently trim and deck, that they can in no way abide to have it shaved.

(1Co 11:6) Therefore if the woman be not couered, let her also be shorne: and if it be shame for a woman to be shorne or shauen, let her be couered.

(1Co 11:7) For a man ought not to couer his head: for as much as he is the image and glory of God: but the woman is the glory of the man.

(Notes Reference) (6) For a man indeed ought not to cover [his] head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

(6) The taking away of an objection: have not men also hair given to them? "I grant that", says the apostle, "but there is another matter in it. For man was made to this end and purpose, that the glory of God should appear in his rule and authority. But the woman was made so that by profession of her obedience, she might more honour her husband."

(1Co 11:8) For the man is not of the woman, but the woman of the man.

(Notes Reference) (7) For the man is not of the woman; but the woman of the man.

(7) He proves the inequality of the woman by the fact that from the man is the substance of which woman was first made.

(1Co 11:9) For the man was not created for the womans sake: but the woman for the mans sake.

(Notes Reference) (8) Neither was the man created for the woman; but the woman for the man.

(8) Secondly, by the fact that the woman was made for man, and not the man for the woman's sake.

(1Co 11:10) Therefore ought the woman to haue power on her head, because of the Angels.

(Notes Reference) (9) For this cause ought the woman to have (c) power on [her] head because of the (10) angels.

(9) The conclusion: women must be covered, to show by this external sign their subjection.

(10) What this means, I do not yet understand.

(1Co 11:11) Neuertheles, neither is the man without the woman, neither the woman without the man in the Lord.

(Notes Reference) (11) Nevertheless neither is the man without the woman, neither the woman without the man, (d) in the Lord.

(11) A digression which the apostle uses, lest that which he spoke of the superiority of men, and the lower degree of women, in consideration of the policy of the Church, should be so taken as though there were no measure of this inequality. Therefore he teaches that men have in such sort the preeminence, that God made them not alone, but women also. And woman was so made of man, that men also are born by the means of women, and this ought to put them in mind to observe the degree of every sex in such sort, that the marriage relationship may be cherished.

(d) By the Lord.

(1Co 11:12) For as the woman is of the man, so is the man also by the woman: but all things are of God.

(1Co 11:13) Iudge in your selues, Is it comely that a woman pray vnto God vncouered?

(Notes Reference) (12) Judge in yourselves: is it comely that a woman pray unto God uncovered?

(12) He urges the argument taken from the common sense of nature.

(1Co 11:14) Doeth not nature it selfe teach you, that if a man haue long heare, it is a shame vnto him?

(1Co 11:15) But if a woman haue long heare, it is a prayse vnto her: for her heare is giuen her for a couering.

(Notes Reference) But if a woman have long hair, it is a glory to her: for [her] hair is given her for a (e) covering.

(e) To be a covering for her, and such a covering as should procure another.

(1Co 11:16) But if any man lust to be contentious, we haue no such custome, neither the Churches of God.

(Notes Reference) (13) But if any man seem to be contentious, we have no such custom, neither the churches of God.

(13) Against those who are stubbornly contentious we have to oppose this, that the churches of God are not contentious.

(1Co 11:17) Nowe in this that I declare, I prayse you not, that ye come together, not with profite, but with hurt.

(Notes Reference) (14) Now in this that I declare [unto you] I praise [you] not, that ye come together not for the better, but for the worse.

(14) He passes now to the next treatise concerning the right administration of the Lord's supper. And the apostle uses this harsher preface, that the Corinthians might understand that whereas they generally observed the apostle's commandments, yet they badly neglected them in a matter of greatest importance.

(1Co 11:18) For first of all, when ye come together in the Church, I heare that there are dissentions among you: and I beleeue it to be true in some part.

(Notes Reference) (15) For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

(15) To celebrate the Lord's supper correctly, it is required that there is not only consent of doctrine, but also of affections, so that it is not profaned.

(1Co 11:19) For there must be heresies euen among you, that they which are approoued among you, might be knowen.

(Notes Reference) (16) For there must be also heresies among you, that they which are (f) approved may be made manifest among you.

(16) Although schisms and heresies proceed from the devil, and are evil, yet they come not by chance, nor without cause, and they turn to the profit of the elect.

(f) Whom experience has taught to be of sound religion and godliness.

(1Co 11:20) When ye come together therefore into one place, this is not to eate the Lords Supper.

(Notes Reference) When ye come together therefore into one place, [this] is (g) not to eat the Lord's supper.

(g) This is a usual metaphor by which the apostle flatly denies that which many did not do well.

(1Co 11:21) For euery man when they should eate, taketh his owne supper afore, and one is hungry, and another is drunken.

(Notes Reference) For in eating every one taketh (h) before [other] his own supper: and one is hungry, and another is drunken.

(h) Eats his food and does not wait until others come.

(1Co 11:22) Haue ye not houses to eate and to drinke in? despise ye the Church of God, and shame them that haue not? what shall I say to you? shall I prayse you in this? I prayse you not.

(Notes Reference) (17) What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise [you] not.

(17) The apostle thinks it good to take away the love feasts because of their abuse, although they had been practised a long time, and with commendation used in churches, and were appointed and instituted by the apostles.

(1Co 11:23) For I haue receiued of the Lord that which I also haue deliuered vnto you, to wit, That the Lord Iesus in the night when he was betrayed, tooke bread:

(Notes Reference) (18) For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the [same] night in which he was betrayed took bread:

(18) We must take a true form of keeping the Lord's supper, out of the institution of it, the parts of which are these: touching the pastors, to show forth the Lord's death by preaching his word, to bless the bread and the wine by calling upon the name of God, and together with prayers to declare the institution of it, and finally to deliver the bread broken to be eaten, and the cup received to be drunk with thanksgiving. And touching the flock, that every man examine himself, that is to say, to prove both his knowledge, and also faith, and repentance: to show forth the Lord's death, that is, in true faith to yield to his word and institution: and last of all, to take the bread from the minister's hand, and to eat it and to drink the wine, and give God thanks. This was Paul's and the apostles' manner of ministering.

(1Co 11:24) And when hee had giuen thankes, hee brake it, and sayde, Take, eate: this is my body, which is broken for you: this doe ye in remembrance of me.

(Notes Reference) And when he had given thanks, he brake [it], and said, Take, eat: this is my body, which is (i) broken for you: this do in remembrance of me.

(i) This word "broken" denotes to us the manner of Christ's death, for although his legs were not broken, as the thieves legs were, yet his body was very severely tormented, and torn, and bruised.

(1Co 11:25) After the same maner also he tooke the cup, when he had supped, saying, This cup is the Newe Testament in my blood: this doe as oft as ye drinke it, in remembrance of me.

(1Co 11:26) For as often as ye shall eate this bread, and drinke this cup, ye shewe the Lords death till hee come.

(1Co 11:27) Wherefore, whosoeuer shall eate this bread, and drinke the cup of the Lord vnworthily, shall be guiltie of the body and blood of the Lord.

(Notes Reference) (19) Wherefore whosoever shall eat this bread, and drink [this] cup of the Lord, (k) unworthily, shall be guilty of the body and blood of the Lord.

(19) Whoever condemns the holy ordinances, that is, uses them incorrectly, are guilty not of the bread and wine, but of the thing itself, that is, of Christ, and will be grievously punished for it.

(k) Otherwise than how such mysteries should properly be handled.

(1Co 11:28) Let euery man therefore examine himselfe, and so let him eate of this bread, and drinke of this cup.

(Notes Reference) (20) But let (l) a man examine himself, and so let him eat of [that] bread, and drink of [that] cup.

(20) The examination of a man's self, is of necessity required in the supper, and therefore they ought not to be admitted to it who cannot examine themselves: such as children, furious and angry men, also such as either have no knowledge of Christ, or not sufficient, although they profess Christian religion: and others that cannot examine themselves.

(l) This passage overthrows the idea of the faith of merit, or undeveloped faith, which the papists maintain.

(1Co 11:29) For he that eateth and drinketh vnworthily, eateth and drinketh his owne damnation, because he discerneth not the Lords body.

(Notes Reference) For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not (m) discerning the Lord's body.

(m) He is said to discern the Lord's body that has consideration of the worthiness of it, and therefore comes to eat of this food with great reverence.

(1Co 11:30) For this cause many are weake, and sicke among you, and many sleepe.

(Notes Reference) (21) For this cause many [are] weak and sickly among you, and many sleep.

(21) The profaning of the body and blood of the Lord in his mysteries is harshly punished by him, and therefore such wrongs ought diligently to be prevented by each one judging and correcting himself.

(1Co 11:31) For if we would iudge our selues, we should not be iudged.

(Notes Reference) For if we would (n) judge ourselves, we should not be judged.

(n) Try and examine ourselves, by faith and repentance, separating ourselves from the wicked.

(1Co 11:32) But when we are iudged, we are chastened of the Lord, because we should not be condemned with the world.

(1Co 11:33) Wherefore, my brethren, when ye come together to eate, tary one for another.

(Notes Reference) (22) Wherefore, my brethren, when ye come together to eat, tarry one for another.

(22) The supper of the Lord is a common action of the whole church, and therefore there is no place for private suppers.

(1Co 11:34) And if any man be hungry, let him eate at home, that ye come not together vnto condemnation. Other things will I set in order when I come.

(Notes Reference) (23) And if any man hunger, let him eat at home; that ye come not together unto condemnation. (24) And the rest will I set in order when I come.

(23) The supper of the Lord was instituted not to feed the belly, but to feed the soul with the communion of Christ, and therefore it ought to be separated from common banquets.

(24) Such things as pertain to order, as place, time, form of prayers, and other such like, the apostle took order for in congregations according to the consideration of times, places, and persons.