"For
everyone to be admitted to the Lord's Supper, without distinction or selection,
is a sign of contempt that the Lord cannot endure. The Lord himself distributed
the supper to his disciples only. Therefore anyone not instructed in the
doctrine of the gospel ought not to approach what the Lord has instituted. No
one should be distressed when his Christianity is examined even down to the
finest point when he is to be admitted to the Lord's Supper. It should be established as part of the
total state and system of discipline that ought to flourish in the church that
those who are judged unworthy should not be admitted" - John Calvin,
"Letter on Various Subjects" (from Calvin's Ecclesiastical
Advice available at http://www.swrb.com/catalog/c.htm).
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The Covenanted Reformation Defended
Against Contemporary Schismatics
by Greg Barrow (Greg Price, Reg Barrow and Larry Birger) Contains what may be the best
information gathered into one book (outside of the Bible) on the topic of the Lord's
Supper and the Reformation practice of close communion! References many hard-to-find Reformation
source documents while defending the original intent of the Westminster
standards and the practice of the best churches of the second Reformation. This
book, of over 300 [8.5" X 11"] pages, is also offered as a cerlox
bound photocopy [$14.98 US funds] or a Hardcover photocopy [$25.00 US funds].
On close communion in
particular see "Misrepresentation
4" at http://www.reformedpresbytery.org/books/covrefdf/covrefdf.htm#mis4.
Calvin, Close Communion and the Coming
Reformation (a book review of Alexander and Rufus... by John Anderson [1862]) by Reg Barrow (Shows how Calvin practiced close
communion and how the biblical view of this ordinance is intended to purify the
individual, church and state. Refutes the Popish and paedocommunion heresies
(regarding this sacrament), as well as all views of open communion. Also argues
that Arminians, anti-paedobaptists, anti-regulativists, and all those who
openly violate the law of God [and are unrepentant] should be barred from the
Lord's table -- as a corrective measure ordained of God for their recovery. This
is Reformation History Notes
number two.)
What Are Terms of Communion? (1/2) by Greg Price (Puritan Worship Series) OFFSITE
Free MP3 audio at: http://www.sermonaudio.com/sermoninfo.asp?sermonid=780119920
What Are Terms of Communion? (2/2) by Greg Price (Puritan Worship Series) OFFSITE
Free MP3 audio at: http://www.sermonaudio.com/sermoninfo.asp?sermonid=7150123122
What is Close Communion? (1/2) by Greg Price (Puritan Worship Series) OFFSITE
Free MP3 audio at: http://www.sermonaudio.com/sermoninfo.asp?sermonid=42101152912
What is Close Communion? (2/2) by Greg Price (Puritan Worship Series) OFFSITE
Free MP3 audio at: http://www.sermonaudio.com/sermoninfo.asp?sermonid=422012636
In Defense of Close Communion (Classic Presbyterian Reformed Teaching) by W.
J. McKnight
Free MP3 audio at: http://www.sermonaudio.com/sermoninfo.asp?sermonid=92103184145
Terms of Ministerial and Christian
Communion in the Reformed Presbyterian Church, and In Our Day, In the Puritan
Reformed Church; With Explanatory Dialogue (Including "The Biblical and
Logical Necessity of Uninspired Creeds") by Larry Birger
The Six Points of the "Terms of
Ministerial and Christian Communion in the Reformed Presbyterian Church by the Reformed Presbytery (The old paths illuminated with the
powerful Covenanter spotlight.)
Communion Catechism (1592) by John Craig "John Craig (1512-1600) was a
Scottish reformer. Previously a Dominican Friar, Craig was converted to the
Protestant Faith. The Roman Inquisition condemned Craig to death, yet he
escaped and returned to Scotland. In 1560, Craig became co-pastor with John
Knox in Edinburgh. Later, Craig became a chaplain to James VI. At the direction
of the General Assembly of the Church of Scotland, Craig composed this
catechism, which was subsequently approved by the Assembly in 1592" (Kevin
Reed).
Paedocommunion: A Biblical Examination by Brian Schwertley
Full article FREE at:
http://www.swrb.com/newslett/actualnls/PAEDOCOMMUNION-Schwertley.htm
(Any study of the Lord's supper
would not be complete without considering the question: Who are the proper
recipients of communion? As one aspect of this question, we will consider the
issue of paedocommunion. The term paedocommunion refers to the teaching that
infants and toddlers of believing parents who are members of the church are
entitled to receive the elements of the Lord's supper. A consideration of this
doctrine is important for a number of reasons:
(a) Paedocommunion
is a repudiation of the teachings of all the Protestant Reformers as well as
all the Reformed symbols regarding the proper recipients of communion. As Reformed Presbyterians we adhere
wholeheartedly to the Westminster Standards, which are explicitly
anti-paedocommunion. (see Confession of Faith, 29:1, 3, 7, 8; Shorter
Catechism, Q 91, 96, 97; Larger Catechism Q 170, 171, 172, 174, 175, 177). The
standard Reformed position (briefly stated) is that the elements of the Lord
Supper are only to be received by church members who are old enough to examine
themselves and receive the elements by faith.
(b) The
teaching of paedocommunion has spread rapidly throughout both Presbyterian and
Dutch Reformed circles in the last thirty years. If paedocommunion is contrary to
Scripture and the Reformed Standards (which it clearly is), then Reformed
believers need to understand the arguments for paedocommunion and refute them
effectively based on the biblical interpretation of Scripture (i.e., the
historical-grammatical-theological method).
(c) The
arguments for paedocommunion are often attractive to people who hold to
covenant theology yet are untrained in biblical hermeneutics (i.e., the science of interpretation),
theology and church history.
(d) The
doctrine of paedocommunion often leads to or is connected with other false and
dangerous teachings
(e.g., sacramentalism [i.e., the sacraments operate automatically or magically,
ex opere operato],
mysticism [e.g., the "creative" hermeneutics of James Jordan and the
rejection of Reformed worship in favor of Eastern Orthodox concepts of worship]
and the rejection of the biblical distinction between the invisible and visible
church, etc.)
The doctrine of
paedocommunion logically rests upon a materialistic, magical, mystical,
irrational, superstitious understanding of the Lord's supper. All the Reformed symbols reject the idea
that the bread and wine have intrinsic power to change the soul, that people
who consume the eucharist are automatically transformed (ex opere operato). Such a view is usually based on the
Romanist doctrine of the real presence or transubstantiation of the elements
(i.e., the bread literally becomes Jesus body, the wine literally becomes
Christ's blood.) Sadly, the doctrine of paedocommunion has led many professing
Christians to the apostate and heretical Eastern Orthodox Church.
When the differences between
baptism and the Lord's supper are understood we see that a Christian father who
does not give bread and wine to a two month old baby is no more neglectful than
a covenant head who starts verbally catechizing his children only when they are
able to understand the meaning of words. The only manner in which a
paedocommunionist can argue against this objection to his position is to either
equivocate on the meaning of the word sanctification (e.g., ignoring the
distinction between initial sanctification [i.e., being regenerated and set
apart by God] and progressive sanctification or by resorting to a unscriptural
definition of communion (i.e., an ex opere operato or magical formulation).
What makes paedocommunionism so
dangerous is its tendency to allow the leaven of Romanism into Reformed
churches. It is not an accident that some of the champions of paedocommunion
want people to reject the attainments of the Reformation with regard to worship
and justification in favor of a more Romish medieval conception of these
doctrines.
Paedocommunion can be and, sadly, already has been a conduit to mysticism,
Romanism and Eastern Orthodoxy for a number of poor deluded souls. Thus, let
us hold fast to the doctrinal attainments of our covenanted reformation not because we have a love of tradition,
but because they (the Reformed Symbols) are excellent expressions of scriptural
teaching.)
Full article FREE at: http://www.swrb.com/newslett/actualnls/PAEDOCOMMUNION-Schwertley.htm
Or on two FREE MP3s:
Paedocommunion: A Biblical
Analysis, Part 1 - Brian Schwertley
http://www.sermonaudio.com/sermoninfo.asp?SID=9170617424
Paedocommunion: A Biblical
Analysis, Part 2 - Brian Schwertley
http://www.sermonaudio.com/sermoninfo.asp?SID=91706172028
The two free MP3s below, by Robert Truelove (who was formerly a believer in paedocommunion),
also present very strong arguments against Paedocommunion:
Anti-Paedocommunion - The Significance of Passover
http://www.sermonaudio.com/sermoninfo.asp?SID=415081843444
Anti-Paedocommunion - 1 Corinthians 11:17-34
http://www.sermonaudio.com/sermoninfo.asp?sid=41508193552
LEE, FRANCIS NIGEL
Calvin's Convincing Antipaedocommunionism (2002)
Book (and long summary) at: http://www.swrb.com/catalog/L.htm
or see the summary as the last item on this page.
Dr. FRANCIS NIGEL LEE against PAEDOCOMMUNION
Communion and the Church (Cassette) $3.98 (US funds)
FREE
MP3 at http://www.sermonaudio.com/sermoninfo.asp?sermonID=7270516254
Paedocommunion
(2 Cassettes) $7.96 (US funds)
Or
two more FREE MP3s at http://www.sermonaudio.com/sermoninfo.asp?sermonID=7805125938 (1 of 2) and http://www.sermonaudio.com/sermoninfo.asp?sermonID=7805154616 (2 of 2)
Toleration: The Cut-Throat of True
Religion by the
Reformed Presbytery
Of Uniformity In Religion, Worship of
God, and Church Government
by George Gillespie
The Reformed View of Schism by Andrew Clarkson. (The Reformers often said "that to
avoid schism we must separate." This should give the perceptive reader
some indication of how badly misunderstood the biblical teaching regarding
schism and separation (which should be differentiated in many ways) has become
in our day. Sadly, some of the most anti-Reformed work on this subject has been
written by contemporary individuals, who, though calling themselves Reformed,
"understanding neither what they say, nor whereof they affirm" (1
Tim. 1:7). This excerpt from Clarkson's Plain Reasons for Presbyterians
Dissenting should
contribute much to correcting the promotion of unbiblical ecumenism and place
this doctrine back on its Scriptural foundation -- which was recovered during
the Reformation. Clarkson cites Beza, Rutherford, Gillespie, Dickson, Durham,
McWard (Rutherford's "disciple"), Marshal, Watson, Owen, Burroughs,
and many others, while defending the truth about schism. Objections brought
against the Reformation view of schism are also carefully answered. This is
probably the single best short treatment of this subject.)
FIRST
TIME EVER, DOUGLAS' STRICTURES ON OCCASION HEARING
NOW FREE ONLINE AT: http://www.reformedpresbytery.org/books/index.html
Back to the top of the page.
The
Reformation Against Arminianism
Against
Arminian Views of Salvation (Calvinistic Soteriology), Against Arminian Views of
Worship (Calvinistic Worship and the Regulative Principle of Worship), for the
Psalms and Exclusive Psalmody, Against Instrumental Music in Public Worship (A
Popish Innovation!), Against Arminian Views of the Lord's Supper
(Calvinistic Close Communion Versus Arminian Open Communion)
Augustine,
John Calvin, John Knox, Jonathan Edwards, John Owen, C.H. Spurgeon, Robert
Traill, the Covenanted General Assembly of the Church of Scotland, David Hay
Fleming, Jerom Zanchius, William Ames, David Steele, R.L. Dabney, James M.
Willson, Robert Baillie, Ralph Erskine, Christopher Ness, Elisha Coles,
Augustus Toplady, John Gill, John Brown (of Haddington), John Anderson, William
Binnie, Robert Nevin, James Chrystie, the Reformed Presbytery (RPNA), J.A.
Wylie, James Douglas, Michael Wagner, the Puritan Reformed Church of Edmonton
(Session), Greg Price, Lyndon Dohms and Family, Greg
Barrow, Reg Barrow, the Westminster Divines, the famous Synod of Dort
(1618-1619), Thomas Manton, George Gillespie, Samuel Rutherford, Matthew
Henry, John Brown (of Wamphray), Francis Turretin, James Durham, John Howie,
William Hetherington, Samuel Miller, John Girardeau, Edward Fisher, Robert
Shaw, A.W. Pink, Loraine Boettner, Augustus Toplady, Andrew Symington, Patrick
Fairbairn, William Roberts, Richard Baxter, William Cunningham, John Anderson,
Andrew Clarkson, David Scott, John Cunningham, George Smeaton, Larry
Birger, Francis Rouse, Dr. F. Nigel Lee, Bill Mencarow, et al.
(Single CD) $99.95-70%=29.99 (US funds)
The full summarry of the contents
of REFORMATION BOOKSHELF CD Volume 19 is at http://www.swrb.com/Puritan/reformation-bookshelf-CDs.htm
Concerning Close Communion
An strong little book that should be considered by all those seeking the purity
and peace of the church. Holds to the strict old covenanted Presbyterian
position. Justifies the maintaining of the separate existence of a denomination
that will faithfully testify against sin, and the excluding from the Lord's
table those that do not so testify. Gives numerous examples of backsliding in
regard to specific truths of Scripture. Proclaims that "the Word of God teaches
unequivocally that the Commandments are equally binding." This includes
the first commandment as it relates to Christ's Kingship over the nations (and
dissent from immoral civil governments which will not recognize and obey Christ
as King and law giver); and the second commandment concerning purity of worship
(as against "all devising, counselling, using, and any wise approving, any
religious worship not instituted by God Himself," such as the use of songs
other than the Psalms and the Popish use of musical instruments in public
worship). Maintains that violation of these commandments are grounds for
barring a person from the Lord's table. Shows how close communion is nothing
more than the old Presbyterian view, in keeping with the Westminster Confession
of Faith and John Calvin when he stated "We are only contending about the
true and lawful constitution of the church, required in the communion not only
of the sacraments (which are the signs of profession) but also especially of
doctrine" (John Calvin, Institutes 2.12). Also includes an excellent discussion of essentials
and non-essentials, as they relate to the Lord's supper and salvation. The best
short book on the Lord's supper that we have seen. Written by an RPCNA minister
in large easy-to-read type.
(Bound photocopy) $9.95-60%=3.99
(Hardcover photocopy) $14.00 (US funds)
The Covenanted Reformation
Defended Against Contemporary Schismatics (1998)
The title continues: "A
Response and Antidote Primarily to the Neopresbyterian Malignancy and Misrepresentations,
and the Manufactured "Steelite" Controversy, Found in Richard Bacon's
A Defense Departed;
With a Refutation of Bacon's Independency, Popery, Arminianism, Anabaptism and
Various Other Heresies (Including an Exhibition of His Opposition to Scripture
and the Covenanted Reformation, in General; and His Opposition to John Calvin,
John Knox, the General Assembly of the Church of Scotland [Especially
1638-1649], Samuel Rutherford, George Gillespie, the Testimony of the
Covenanter Martyrs, the Reformed Presbytery, the Puritan Reformed Church of
Edmonton and a Host of Other Prominent Reformers from Past Generations, in
Particular) -- With Copious Notes on Mr. Bacon's Backsliding and His Blackening
of the Blue Banner; as Well as Various Replies to Other Modern
Malignants."
Though set in the context of a
debate with one individual, this book addresses a number of specific problems
which plague the Presbyterian and Reformed churches of our day in general. As
Reg Barrow notes in the "Publisher's Preface,"
I believe that there is one primary
answer to the question of what makes The Covenanted Reformation Defended uniquely useful and it is this: it
exposes the many differences between what took place during the two previous
great Reformations (of the sixteenth and seventeenth centuries) -- which were
based upon and agreeable to the glorious covenanted Reformations found in the
Old Testament -- and what the bulk of the Presbyterian and Reformed churches
(corporately), elders (individually), and church members (individually)
mistakenly think took place. It conclusively and irrefutably demonstrates
that those churches which today call themselves Presbyterian (and even many
which claim a more general Reformed heritage) have grievously departed from the
Scriptural standards and principles of these previous Spirit led Reformations.
This will become progressively (and painfully) clear as the reader witnesses
evidence upon evidence of defection from biblically based Reformation
attainments (Phil. 3:16) -- and the burying and/or removing of the ancient
Reformation landmarks. Ultimately, when the testimony and evidence is weighed
in light of Scriptural verities, it is entirely safe to say that the original
Reformers would not only have sought negative ecclesiastical sanctions against
our modern pseudo-Reformers, but in many cases negative civil sanctions as
well.
Larry Birger, in his
introduction, also comments,
(Greg) Barrow provides the bridge back to
the teachings of our Reformed forefathers, his work serving as a skillful and
much needed "Covenanter Primer." His explanations of key (and
ill-understood, in our day) doctrines of the Reformation are the clearest I've
ever read (this is especially true in regard to his treatment of the visible
church and separation, the Lord's Supper and covenanting--RB). His numerous
citations of non-Covenanter writers demonstrate that these doctrines are not at
all peculiar to Covenanters, and indeed, that they are foundational to
Protestantism. That these doctrines are not understood by the pastors and
people of our day is a heartbreaking commentary on how far we
"Protestants" have fallen from the Protestant Reformation.
In keeping with this theme, and
why this book will be of inestimable value to the serious student of
Reformation, Reg Barrow writes,
A secondary benefit of this work, which
makes it uniquely useful to our generation, is seen in that this book will give
the diligent reader the historical context and doctrinal foundation from which
to profitably understand and apply the myriad of Covenanter books and other
source documents of both Reformations (which are once again available) to our
contemporary situation. "Bind up the testimony, seal the law among my
disciples" (Isa. 8:16). I know of no other book which does this so well --
or even comes close. If you want a key to understanding some of the most
perplexing aspects of Reformation thought you will do no better than to
carefully study what is contained in The Covenanted Reformation Defended (from the "Publisher's
Preface").
Furthermore, Birger again
comments on the general usefulness and the broad spectrum of issues (relevant
to Reformed Christians) addressed in this title,
The net result of Greg Barrow's
obliteration of Richard Bacon's strident slander is the clear exposition of
the classical Protestant doctrines and practices of the Puritan Reformed Church
of Edmonton, and modern and historical Covenanters. Dear reader, you hold in your hands a
treasure of inestimable value. In the love of Christ I earnestly plead with you
to read it: read it carefully; read it diligently; read it prayerfully; read it
repeatedly (and buy copies for your friends and enemies, and urge them to read
it). For the doctrines and practices it expounds and defends are nothing
less than a testimony against malignant error, a lifting up of the true and
faithful Blue Banner, and hopefully, by the grace of God, a humble contribution
to the coming third Reformation and the worldwide overthrow of Antichrist. Nowhere else will you find such a
"Covenanter Primer" to guide you skillfully and safely back to the
old paths, wherein is rest for your souls--and for the entire Church of the
Lord Jesus Christ. Many today are proclaiming, "Peace, peace, when there
is no peace." Barrow proclaims to you the true peace, the scriptural balm
of healing for the festering, debilitating wounds of Christ's beloved Church!
(from the "Introduction").
Moreover, if what is set forth
in this book is true, the question at once arises concerning the Christian's
duty before God in regard to separation from the teaching and practice of those
denominations which continue in their public defection from biblically based
Reformation standards. Reg Barrow (in the "Publisher's Preface")
writes,
(A)s documented and substantiated
throughout this book, it is easy to see that barring open public repentance by
most (if not all) modern Presbyterian denominations (i.e. the neopresbyterian
denominations), no Christian can lawfully attend upon their public ordinances
without denying the biblically based testimony and attainments of the Second
Reformation. The testimony of the Second Reformation and the testimony of the
neopresbyterians are mutually exclusive at too many crucial points -- not the
least of which includes the Scriptural doctrine and duty of covenanting. Even Judah was specifically commanded of
the Lord not to communicate in the lawful ordinance of covenanting (i.e. swearing
"The LORD
liveth") with Israel while Israel remained in public rebellion against the
Lord. "Though thou, Israel, play the harlot, yet let not Judah offend; and
come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The LORD
liveth" (Hosea
4:15, emphases added). Similarly, in this book, Bacon's errors (particularly
his opposition to the Solemn League and Covenant) are seen to be symptomatic of
the greater defection from covenanted attainments seen on a larger scale in our
day.
Adducing a few more specifics,
Reg Barrow again comments,
This book... defends the progressive
nature of testimony-bearing and the testimony itself (Ps. 78). The commanded
duties of pointedly testifying against defection from biblical attainments and
refusing ecclesiastical communion with obstinately backsliding churches are
true acts of love (Prov. 27:6). And though they are often met with severe
denunciations and even martyrdom (note the reception the faithful testimony of
the prophets and apostles received throughout Scripture), The Covenanted
Reformation Defended will
make this job of "sanctifying the Lord God in our hearts" and being
"ready always to give an answer to every man that asketh" for the
"reason of the hope that is in us" (1 Pet. 3:15) much easier. For
those who recognize the enormity of the problems among the neopresbyterian
churches -- and act in accord with Scripture (and the requirements of a present
testimony), separating themselves from these polluted bodies -- the Reformation
understanding of the distinctions dealt with in The Covenanted Reformation
Defended are
indispensable. Whether
it be the Reformed distinctions between the being and well being (see Misrepresentation 2, point D) or
the broken and settled
state of the visible
church, covenanting and covenant obligation (see Misrepresentation 3) or the
meaning and proper administration of the Lord's Supper (see Misrepresentation
4), this book is a paleopresbyterian weapon with which to be reckoned. Exceptionally
telling (in light of corporate backsliding from Reformation attainments) is the
segment on the Westminster Assembly's official statements defending their view
of close communion, particularly concerning Larger Catechism Q&A #173 on the meaning of
"ignorance" and "scandal." The remarkable research found here (see
pages 141-152) forms the most extensive commentary on this significant section
of the Larger Catechism that
I have ever seen. Moreover, if the Westminster Divines were correct in their
understanding of Scripture on this point (and I believe they were) then it
would seem that almost every
Presbyterian minister who has vowed to uphold the Westminster standards (since
about 1652) has perjured himself (whether ignorantly or otherwise); for the
original intent of the Westminster Divines concerning close communion is well
beyond question -- and the historical record gives every indication that the
truth found here has been laid aside and/or buried by neopresbyterians for
centuries. So, again we
find that this book is unearthing another Reformation landmark -- this time
defending the classic teaching and practice of the best Reformed churches on
the Lord's Supper. And again the ramifications are massive. For those who vow
to uphold the Westminster Larger Catechism (a part of the covenanted uniformity
envisioned, and sworn to, in the Solemn League and Covenant) paedocommunion
is out! All forms of open
communion are out!
Half-hearted, non-covenanted and non-confessional attempts at close communion
are out! Even defective, overly strenuous or overly demanding
"hyper-Covenanter" communion is out! The mature biblical mean,
concerning admission to the Lord's Supper, set down by the Westminster Divines
and the Scottish General Assembly (in her best days) -- as confirmed in these
pages -- guards against both the extremes of latitudinarianism and legalism
(i.e. Scripturally unauthorized rigor). The biblical beauty and balance of the
work of both these Assemblies is a joy to behold... Furthermore, what do you do
in regard to whole denominations of ministers who are breaking solemn
ordination vows to God (and many do not even know it) on this point? This and
many other like questions are answered in the pages you are about to read. With
the release of this book (along with the many other classic Covenanter,
Presbyterian and Reformed works which we at SWRB [and others] have had the
privilege to recently publish), the covenanted remnant now has an arsenal of
nuclear tipped ICBM's from which to defend the faith, bear witness against
defection, and honor and glorify God. Neopresbyterians who refuse to repent, in
the face of such overwhelming biblical and historical evidence of (and godly
testimony against) their defection, would be well advised to construct sturdy
bomb shelters. Those who read this book, and who seek the truth above all else,
are about to confront you with some serious questions. On the other hand, the
faithful remnant should be encouraged to "stand fast in one spirit, with
one mind striving together for the faith of the gospel" (Phil 1:27);
remembering, as Calvin has noted, "that some special assistance is
promised to godly teachers and ministers of the word; so that the fiercer the
attacks of Satan, and the stronger the hostility of the world, so much the more
does the Lord defend and guard them by extraordinary protection" (Calvin's
Commentary on Isaiah
50:7). This book would seem to be a useful part of the Lord's "extraordinary
protection" for the contemporary Covenanter, and has been produced with
many singular signs of God's providential care and intervention. The faithful
Covenanter is encouraged to use it wisely for personal edification (as well as
the edification of one's family and church), to comfort and/or confront others
who are seeking the truth, and, above all, to pray that God will add the
testimony of His Spirit to the truths it contains (from the "Publisher's
Preface").
In short, if you want a book
which will help you to understand the Reformation view of numerous important,
foundational Scriptural doctrines and their application to the present day;
written in an easy-to-read and easy-to-understand format; uncovering many rare
Reformation source documents (from the Westminster Assembly's advice to the
English Parliament on the Lord's Supper to the official records of Calvin's
Covenanting in Geneva), this is an unsurpassed work that should not be missed. 318 pages, 8.5" X 11".
(Bound photocopy) $29.95-50%=14.98
(Hardcover photocopy) $25.00 (US funds)
This book is also offered FREE
in etext on SWRB's web page at:
http://www.swrb.com/newslett/actualnls/CovRefGB.htm
It is also offered FREE in etext
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Chapter three from this book,
"How the Solemn League & Covenant Binds the USA, Canada, Australia,
etc., Today," is now FREE in AUDIO in three parts at:
http://www.sermonaudio.com/swrb or directly at:
How the Solemn League & Covenant Binds the USA, Canada,
Australia, etc., Today (1/3)
FREE MP3 AUDIO: http://www.sermonaudio.com/sermoninfo.asp?sermonid=8501203653
How the Solemn League & Covenant Binds the USA, Canada,
Australia, etc., Today (2/3)
FREE MP3 AUDIO: http://www.sermonaudio.com/sermoninfo.asp?sermonid=860142156
How the Solemn League & Covenant Binds the USA, Canada,
Australia, etc., Today (3/3)
FREE MP3 AUDIO: http://www.sermonaudio.com/sermoninfo.asp?sermonid=870115250
MORE FREE AUDIO FROM THIS BOOK!
DEBATE on the Meaning of the Church in Reformation Thought by Greg Barrow
Covers some of the most important (and often forgotten, in our day) aspects of
the Reformation doctrine of the church (championed by Calvin, Knox, et al.).
Includes many citations from Reformation leaders & confessional statements
of the best Reformed churches. This is chapter 2 in Greg Barrow's The Covenanted Reformation Defended
(free at: http://www.swrb.com/newslett/actualnls/misrep2.htm ).
This FREE audio MP3 is at: http://www.sermonaudio.com/sermoninfo.asp?sermonid=11250123955
Eschewing Ecclesiastical Tyranny (Protestant Biblical
Separation)
by Greg Barrow (DEBATE with Richard Bacon) 1 Corinthians 2:15
The classic Reformation position on biblical separation, Protestant private
judgment, the visible church, etc. -- contra Antichrist (the Papacy) and
wayward liberal Protestants. This is appendix G from The
Covenanted Reformation Defended: "A
brief examination of Mr. Bacon's principles regarding the visible church and
the use of private judgment. Also, some observations regarding his ignoble
attack upon Mr. Kevin Reed in his book entitled The Visible Church in the Outer
Darkness."
This FREE audio MP3 is at: http://www.sermonaudio.com/sermoninfo.asp?sermonid=7702201426
Protestant Antidote to Modern Disunity (1/5)
by Greg Barrow (DEBATE with Richard Bacon)
Defection from Reformation teaching on separation, unity, church membership,
church government, terms of communion, creeds, confessions, covenants, etc.,
exposed (in modern Presbyterian and Reformed churches) and corrected in
accordance with Scripture and the best teachers and preachers of the (first and
second) Protestant Reformations. This is chapter four from the book The Covenanted Reformation Defended: "Misrepresentation #4: The
Puritan Reformed Church of Edmonton (PRCE) is guilty of imposing the traditions
of men upon the conscience by requiring terms of communion that are
unscriptural."
Free etext: http://www.swrb.com/newslett/actualnls/append_g.htm. Book: http://www.swrb.com/catalog/b.htm, or on CD: http://www.swrb.com/Puritan/reformation-bookshelf-CDs.htm.
This
FREE AUDIO is at:
Protestant Antidote to Modern Disunity (1/5)
http://www.sermonaudio.com/sermoninfo.asp?sermonid=81202235217
Protestant Antidote to Modern Disunity (2/5)
http://www.sermonaudio.com/sermoninfo.asp?sermonID=8130218525
Protestant Antidote to Modern Disunity (3/5)
http://www.sermonaudio.com/sermoninfo.asp?sermonID=815022132
Protestant Antidote to Modern Disunity (4/5)
http://www.sermonaudio.com/sermoninfo.asp?sermonID=8210216311
Protestant Antidote to Modern Disunity (5/5)
http://www.sermonaudio.com/sermoninfo.asp?sermonID=822021517
This
book and the FREE MP3 audio tracks noted above are available on various CDs in
both the PURITAN BOOKSEHLF CD series (http://www.swrb.com/Puritan/puritan-bookshelf-CDs.htm) and the REFORMATION
BOOKSHELF CD series (http://www.swrb.com/Puritan/reformation-bookshelf-CDs.htm). See the URLs cited for more
details. Also see the "Classic Covenanter,
Presbyterian, Puritan, and Reformed Quotes from Various Authors - Arranged
By Topic," (great for cutting and pasting during online
debates or for confirming classic Protestant and Presbyterian teaching!) on the
Reformation Bookshelf CDs (http://www.swrb.com/Puritan/reformation-bookshelf-CDs.htm) -- and free on the web at http://www.swrb.com/CovQsGB.htm.
LEE, FRANCIS NIGEL
Calvin's Convincing Antipaedocommunionism (2002)
In the last couple of decades there has been
increasing interest in the Reformation among Bible-believing Christians. This
has included a revival of Reformation doctrines and practices like Calvinist
soteriology, historicist eschatology, and the regulative principle of worship.
These developments are important and extremely positive. Ironically, while more
people are drawn to Reformation truths, others who are already in the Reformed
camp are being drawn away from the Reformation in certain areas. One such area
is the issue of paedocommunionism, or the view that all baptized children (and
infants) should partake of the Lord's Supper.
Paedocommunion is unscriptural and opposed by all of the historic Reformed and
Presbyterian confessions. In fact, one
could say that it is a dangerous heresy that is causing division in many
churches.
This new book by Dr. Francis
Nigel Lee demonstrates how strongly John Calvin opposed paedocommunion. Calvin was familiar with the arguments used to justify
that practice, and he refuted them at different points in his work. He strongly
believed that no one -- including baptized children -- should ever be allowed
to partake of the Lord's Supper without being catechized. Lee provides numerous
quotations from various books by Calvin where this point is made.
For example, Calvin refuted
paedocommunion in this comment on a passage from the Gospel of John.
"In John
6:41-53, during His sermon to the murmuring and strife-filled Jews who were acquainted
with His earthly parents, Jesus made a very significant statement. He said:
'Truly, I tell you -- unless you eat the flesh of the Son of man and drink His
blood, you have no life within yourselves!' Paedocommunionists
sacramentalistically think that this passage requires their own position.
Post-Nicene and indeed Post-Chrysostomian Eastern-Orthodox Paedocommunionists,
as well as their modern maverick Western Quasi-Neocalvinist imitators, cite
especially this to support their views. Here, however, Calvin comments: 'This
sermon [of Christ] does not refer to the Lord's Supper, but to the continual
communication which we have -- apart from the reception of the Lord's
Supper.... As far as young children are concerned, Christ's ordinance forbids
them to participate in the Lord's Supper -- because they cannot yet try
themselves or celebrate the remembrance of the death of Christ (quia nondum
se ipsos probare nondum colere memoriam mortis Christi possunt).... It is wrong to expound this whole passage, as applying
to the Lord's Supper!'" (p. 9).
When discussing 1 Corinthians 11
Calvin again emphasizes the fact that the participants must be able to examine
themselves and discern the Lord's body.
As Lee points out,
"speaking
specifically of infants and children, Calvin observes that they 'cannot partake
worthily without being able duly to discern the sanctity of the Lord's body.'
Consequently, seeing that the swallowing of the bread and wine by the unworthy
is 'poison' to them at Holy Communion -- 'Why should we stretch out poison to
our young children -- instead of vivifying food?!'" (p. 12).
According to Calvin, in the
earliest period of the church's history, children would have to be catechized
for a relatively long period, and then be publicly examined before being
allowed to partake of the Lord's Supper.
"We now turn
to Calvin's understanding of first Catechism... before Admission to Communion
-- as practised by the Early Patristic Church. By the latter, we mean
especially the Ante-Nicene Church, which was still following the example of the
Apostles (in Acts 19:2-7 and Second Timothy 1:6 and Hebrews 6:2 etc.). In
Early-Patristic times, said Calvin, 'a boy of ten years of age would present
himself to the Church' (at the beginning of his years'-long catechetical period
-- as in many Reformed Churches even today). This self-presentation was
undertaken -- in order 'to make a Profession of Faith' at the end of that
years-long period. Thus, such infantly-baptized covenant children were, 'toward
the end of their boyhood or on adolescence brought forward by their parents and
were examined by the Overseer in terms of the Catechism which was then in
common use.... Thus the boy on his faith being approved, was dismissed with a
solemn blessing. Ancient writers often make mention of this custom.' Thus, the
adolescent 'would be questioned on each head -- and give answers to each [cf.
Luke 2:42-47]. If he was ignorant of any point, or did not well understand it
-- he would be taught. Thus, while the whole Church looked on and witnessed, he
would profess the one true sincere faith'" (p.16).
By the time of Augustine,
paedocommunion had crept into the church.
"Augustine did
not oppose the fourth-century ecclesiastic innovation of Communion for
Pre-adolescents. Yet Augustine nevertheless clearly insisted on all would-be
Communicants being priorly catechized -- and rejected the communing of
uncatechizable speechless infants as distinct from catechizable children.
Clearly referring to Ante-Nicene ecclesiastical practice, Calvin continued: 'It
was anciently customary for the [infantly-baptized] children of Christians,
after they had grown up, to appear before the Overseer -- to fulfil that duty
which was required of such [unbaptized] adults as presented themselves for Baptism
[viz., to prepare to receive their first Holy Communion]. These
[infantly-baptized covenant children] sat among the [unbaptized] Catechumens --
until they [all] were duly instructed in the Mysteries of the faith, and could
make a Confession of it before Overseer and people. The infants therefore, who
had been initiated by [Infant] Baptism -- not then having given a Confession of
[their own] faith to the Church -- were... toward the end of their boyhood or
on adolescence -- brought forward by their parents and were examined by the
Overseer in terms of the Catechism which was then in common use... I wish we
could retain the custom which, as I have observed, existed in the Early
Church.... A boy of ten years of age would present himself to the Church [at the
beginning of his three-years-long catechetical period, in order] to make a
Profession of Faith.... [He would then] be questioned on each head -- and give
answers to each [Luke 2:40-47 cf. Prov. 22:6].' Thus Calvin" (pp. 17-18).
Later in church history, the
heretic Servetus, although not a paedocommunionist himself, used
paedocommunionist arguments as a backdoor approach to argue against
paedobaptism. Servetus
"arrogantly
argued that the paedobaptist Protestants were inconsistent. To become consistent,
they should, he suggested, immediately admit their own baptized infants --
while still babies -- to the Lord's Supper. Alternatively, they should instead
(and rather!) follow Servetus himself -- and repudiate, together with the
'Infant Communion' they rightly opposed, also the Infant Baptism they wrongly
upheld. Thus Servetus" (p. 22).
Referring to Servetus, Calvin
responds:
"'that which
he transfers to Baptism [viz. conscious prior self-examination], properly
belongs to the Supper. As appears from Paul's words, 'Let a man examine
himself!' -- words similar to which are nowhere used with reference to Baptism!
Whence we infer, that those who from nonage are incapable of
'[self-]examination' -- are duly baptized! … By Baptism, they are admitted into
the fold of Christ -- and the symbol of adoption is sufficient for them, until
they grow up and become fit to bear solid food. We must, therefore, wait for
the time of examination -- which God distinctly demands in the sacred
Supper'" (p. 22).
Calvin strongly emphasized the
need for children to be thoroughly catechized before partaking of the Lord's
Supper. After this grounding in the
Gospel, older children could then be admitted to the Table.
"Held Calvin: 'This rite [of Admission to the Lord's Supper] came from the Apostles.... We should know that it was instituted...to be a solemn ceremony of prayer.... They intended by this sign to confirm the Profession of Faith which adolescents[!] make, when they pass from[!] their childhood.... Today, we must retain the institution in its purity!' Calvin also pleaded: 'I wish we could retain the custom which, as I have observed, existed in the Early Church before this abortive mask of a Sacrament [of Mediaeval Confirmation] appeared! It would not be such a Confirmation as they [the Mediaevalists] pretend -- one which cannot even be named without injury to Baptism.... But [instead, it would be a] catechizing by which those in boyhood or immediately beyond it would give an account of their faith.... A boy of ten years of age would present himself to the Church [at the beginning of a three-years' long Catechetical Course] -- to make a Profession of Faith.... [He] would be questioned on ea