"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
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"How the Solemn League & Covenant Binds the USA, Canada, Australia,
etc., Today," is now FREE in AUDIO in three parts at:
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How the Solemn League & Covenant Binds the USA, Canada,
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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.
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Protestant Antidote to Modern Disunity (3/5)
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Protestant Antidote to Modern Disunity (4/5)
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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 each head, and give
answers to each. 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 [Luke 2:40-47 cf. First Timothy
6:12].... Were this discipline in force in the
present day -- it would undoubtedly whet the sluggishness of certain parents
who carelessly neglect the instruction of their children!'" (p.
23).
"Calvin thus
much appreciated and indeed endeavored to restore 'the custom' of the
Pre-Romish Ancient Church -- namely, to enroll ten-year-old covenant children
in a Catechism Class and train them there for three years. Thus: Aboth 5:21;
Luke 2:41-53; Clement of Alexandria; and the Apostolic Constitutions. Those
ten-year-olds should, felt Calvin, stay in their Catechism Class until they
could be admitted to Holy Communion. The latter could first occur only at their
attainment of religious majority (cf. Luke 2:40-47) -- and even then, only
after they further also made their own 'Profession of Faith.' Compare: First
Timothy 6:12-21. As Rev. Professor Dr. Abraham Kuyper Sr. later pointed out --
a provision such as First Corinthians 11:29 requires the attainment of a
competent age or 'aetas competens...,
which was of old fixed at approximately in the fourteenth year (thus Calvin
too).' It should be noted here that Calvin's 'ten years' was not the 'finishing
date' -- alias the terminus ad quem of
a covenant child's catechizing. To the contrary, it was the 'date of enrolment'
alias the terminus a quo -- from
which the Church enrolled him in the (three-years'-long!) Communion Class. Thus
Calvin, Kuyper, and Dijk. Indeed, this 'Communion
Class Catechizing' (from ages ten through thirteen) was quite distinct from,
and in addition to, the child learning the Catechism during daily family
worship at home -- both before and after age ten. Calvin was saying,
then, that the Ancient-Hebrew age of thirteen, if not yet better his own
recommendation of age fifteen, was the minimum optimal age of admission to the
Lord's Supper. As M.J. Du P. Beukes has remarked in his book Worship: 'Most
expositors judge that Calvin meant that the catechizing would take place when
ten, and the Profession of Faith when fifteen, as mentioned in the Swiss
Catechism.' For Calvin himself stated
elsewhere: 'No godparent shall be accepted as sponsor for a child --
unless...at least fifteen years old; of the same
confession with us; and has been duly instructed.'... Calvin's own
Catechism Classes helped prepare infantly-baptized covenant children who were
beginning to approach teen-age -- for their later admission to the Lord's Table
after reaching puberty" (pp. 23-24).
Not just children, of course,
but even adult Christians had to be properly grounded in the truth as well as
living holy lives before Calvin would allow them the Lord's Supper.
"Well known is Calvin's refusal, on several occasions, to
administer the scheduled Communion Services in circumstances of gross
congregational sin. Especially from 1540 onward, Calvin's
increasingly mature views tended toward even more care -- while manducating at
Communion... Indeed, in Calvin's December 1540 letter to Rev. Nicholas Parent,
Calvin declared: 'I am well pleased that you have delayed the Holy Supper for
another month. For at the present time, you could not administer it -- without
neglecting that order which, for very sufficient reasons, I earnestly desire to
be carefully attended to!'" (p. 25).
Unlike many modern Reformed
and Presbyterian ministers and elders, Calvin had no qualms about barring unfit
persons from the Lord's Supper.
"In Calvin's
1541 Geneva Catechism -- 'being a form of instruction for children in the
doctrine of Christ' -- he writes that 'it were to be wished...that one Catechism were common to all the churches.... The
agreement which our churches had in Doctrine, cannot be seen with clearer
evidence than from Catechisms. For therein will appear not only what
one man or other once taught -- but with what rudiments learned and unlearned
alike amongst us, were constantly imbued from childhood -- all the faithful
holding them as their formal symbol of Christian Communion. This was indeed my
principal reason for publishing this Catechism.' 'It has ever been the practice
of the Church... to see that children should be duly instructed in the
Christian religion. That this might be done..., in old[en] times it was a
received public custom and practice to question children in the churches.... To
secure this being done in order, there was written out a Formula which was
called a Catechism.. In this way, the administration...of the Supper... is
confined.... The Minister ought to take heed not to give it to anyone who is
clearly unworthy of receiving it.' ... For: 'In the Supper, the Minister ought
to take heed not to give it to anyone who is clearly unworthy of receiving it....
It cannot be done without insulting and profaning the Sacrament.... There should be a certain order of government
established in churches.... The method is for Elders to be chosen to preside as
censors of manners [or morals], to guard watchfully against offences -- and
exclude from Communion all whom they recognize to be unfit for it, and who
could not be admitted without profaning the Sacrament.' Cf. Exodus
12:21-28,37,43-48" (pp. 26-27).
Calvin was incensed at the
thought of being accused of practicing open communion.
"'The rule is,
that the young do not come forward to the Sacred Table till they have given an
account of their faith.... It is most false to say that we [Calvinists]
knowingly and willingly offer the Supper indiscriminately to strangers and
persons not approved.... Westphal is wrong too in inferring that...we admit to
the Supper without previous examination.'" (p. 32).
Importantly, Dr. Lee points out
that Calvin endorsed the practice of using communion tokens, a practice closely
associated with close (rather than open or infant/child) communion.
"During the
same year as he rebuked the Gnesio- or Hyper-Lutheran Heshusius, Calvin also
defended the French Hugenots' (inter alia also antipaedocommunionistic) use of Communion
Tokens. The mereau (plural mereaux)
was a circular token which the Huguenots used in France from the 1550's to the
mid-19th century. During Holy Communion an Elder would, before the service,
give a mereau to each parishioner who qualified to receive the Sacrament. The
others, who did not attend catechism regularly or had been admonished by the
Consistory, would not receive a mereau. During the Communion Service, each
individual would hand his mereau to an Elder standing next to the Communion
Table before receiving bread and wine. In
approximately 1561 Calvin wrote a 'letter to the faithful in France' in which
he strongly urged them to use the mereaux. The use of such an
attendance token consequently became common practice. For more than 200 years
it served as a token of adherence to the persecuted religion and its rites, as
well as a secret symbol of the solidarity of the faithful. Consequently,
Communion Tokens used to admit people to the Lord's Table were not used solely
by the Scottish Reformed Church. They were, in fact, taken over by the Scots
from the French Hugenots after Calvin himself approved the practice in 1531" (pp. 33-34).
Calvin's emphasis on beginning catechism at
age ten can be seen again in the following account.
"Calvin had remarked
in his Commentary on Second Thessalonians that even a ten-year-old boy can
discern that the papacy is the man of sin. In the light of Calvin's further
statements also in his Institutes that neither the Passover nor the Holy Supper
were and are for children, but that (the triennial) catechizing toward later
admission to the Lord's Table should commence precisely when ten - his Epistle
Dedicatory to the Most Illustrious Prince Henry Duke of Vendome Heir to the
Kingdom of Navarre, takes on added significance. It is to be found at the
beginning of his mature (1563-64) Commentaries on the Book of Genesis. The young Prince of Navarre had been born in 1553.
The Epistle Dedicatory was written in 1563, and thus when the Prince was
precisely ten years old. Significantly, as regards the Commentary itself,
Calvin advised young Prince Henry: 'Many things contained in this book are
beyond the capacity of your age [10], yet I am not acting unreasonably in
offering it to your perusal and even to your attentive and diligent study. For
since the knowledge of ancient things is pleasant to the young, you will soon
arrive at those years [=13+ ?!] in which the History of the Creation of the
World as well as that of the most Ancient Church will engage your thoughts with
equal profit and delight..... Farewell, most Illustrious Prince! May God
preserve you in safety under His protection! May He adorn you more and more
with spiritual gifts, and enrich you with every kind of benediction!'" (p.
34).
Catechizing was of central importance
to Calvin. It is vital for the future of the church that children be
catechized. And no children could partake of the Lord's Supper without having
achieved a proper degree of doctrinal knowledge.
"Calvin
believed that baptized Protestant infants -- or even infants baptized in the
Romish Church, but desiring to embrace Communicant Membership in the Protestant
Church -- should be given weekly catechizing, while being prepared over three
years for admission to the Lord's Table. Ideally, this would be from age ten to
thirteen. Consequently, Calvin wrote to the 'Calvin-istic' Duke of Somerset --
as the Regent of the young King of England (Edward VI) -- that 'the Church
of God will never preserve itself without a Catechism. For it is like seed
which keeps the good grain from dying out, and causes it to multiply -- from
age to age.... If you desire to build an edifice which shall be of long
duration and which shall not soon fall into decay -- see to it that the
children be educated by the hand of a good Catechism which, in short, teaches
them the meaning of true Christianity!'
When baptized infants, after later being catechized or 'taught' as grown
children, professed their faith in Christ -- they were to be admitted to the
Lord's Table. Said Calvin: 'As soon as their age and ability to understand will
allow, they yield themselves to Him as Disciples' alias 'taught ones.' Then,
like the Ethiopian eunuch of old, they too are to declare quite publicly: 'I
believe that Jesus Christ is the Son of God!' For, explains Calvin, 'everyone
who does not already have this as an adult -- boasts in vain of his Baptism as
an infant.' As Rev. Professor Dr. A.D. Pont has observed: 'It is clear that for Calvin the purpose of catechizing
is to teach children something so that they can go to the Lord's Table
knowledgeably. In catechizing -- children are instructed so that they can
accept the Confession of Faith just like and together with the Church as the
Community of Faith'" (p. 35).
Dr. Lee ends this piece with a
nice summary of its contents.
"In this
chapter, we have looked at Calvin's exegetical objections to Paedocommunion
from Genesis to Revelation. We saw he showed that the Patristic Church
catechized youth before Communion, and that he provided evidence of Patristic
'Confirmation' before first eucharizing at teenage. Calvin therefore rejected
the Early-Mediaeval error of Paedocommunion, as well as the Papist perversion
of pseudo-confirmation. To him, mediaeval sacramentalism mauled manumission He
fully refuted the Anabaptist Servetus' pseudopaedocommunionistic speciousness,
and crushed the Anabaptist Servetus's pseudo-paedocommunionism To Calvin,
Apostolic 'Admission to the Supper' needed restoring -- after letting covenant
children catechize from age10 till at least age 13. Wherever carnal, Calvin
wanted Communion Services be postponed. He developed the Geneva Catechism
for Communion Catechumens, and provided in his Ecclesiastical Ordinances that
covenant children must first complete their catechization before being admitted
to Communion. Calvin wrote
Anti-Romish tracts on 'True Confirmation.' He also advocated 'Teenage
Confirmation' while refuting that syncretism between inconsistent Lutheranism
and Romanism known as the German Interim. To Calvin, catechization was necessary
in order to understand and avoid the error of consubstantiation This was
developed in his polemics against the Gnesio- or Hyper-Lutherans Westphal and
Heshusius. It was also standardized in his own Catechism. Predictably,
Calvin approved of the French Hugenots' Communion Tokens as a good way of
fencing and guarding the sanctity of the Lord's Supper. His letter to the young Prince Henry of Navarre
stressed the importance of the ages between ten and teenage, and he insisted to
the Lord Protector of the young King Edward VI of England that the Church
cannot long thrive without Catechisms. For, as Calvin himself commented (on
Acts 8:37): 'As soon as their age and ability to understand will allow,'
Christ's covenant children are to 'yield themselves to Him as Disciples' alias
'taught ones.' Then, like the Ethiopian eunuch of old, they too are to declare
quite publicly: 'I believe that Jesus Christ is the Son of God!' For, explained
the genius of Geneva, 'everyone who does not already have this as an adult --
boasts in vain of his Baptism as an infant!'" (pp. 35-36).
Clearly, John Calvin's view,
which is characteristic of the Reformation position, is that everyone,
including baptized children, must be catechized before being allowed to partake
of the Lord's Supper. He was
consciously and decidedly opposed to paedocommunion. Paedocommunion is an
anti-Reformation practice. This book by Dr. Lee not only demonstrates how
vigorously Calvin opposed paedocommunion, but also gives contemporary
Christians sound reasons for opposing it today.
Opposing paedocommunion entails
that those who accept it should receive ecclesiastical discipline. This is likely the position that Calvin would have
taken. As Reg Barrow writes in "Calvin, Close Communion, and the Coming
Reformation" (http://www.swrb.com/newslett/actualnls/CalvinCC.htm
),
"John Calvin
listed the doctrine of the sacraments as the third most important element, in
cataloguing his four major areas of concern, regarding Christianity and the
ecclesiastical Reformation of his day, writing, 'If it be inquired, then, by
what things chiefly the Christian religion has a standing existence amongst us,
and maintains its truth, it will be found that the following two not only
occupy the principal place, but comprehend under them all the other parts, and
consequently the whole substance of Christianity: this is, a knowledge, first,
of the mode in which God is duly worshipped; and, secondly, of the source from
which salvation is to be obtained. When these are kept out of view, though we
may glory in the name Christians, our profession is empty and vain. After these
come the sacraments and the government of the church...' (The Necessity of
Reforming the Church [Presbyterian
Heritage Publications, 1544, reprinted 1995], p. 15)."
Even more to the point, Barrow notes,
"it is a well documented fact that the Genevan Presbytery
of Calvin's day, in 1536, sought to excommunicate anyone who would not swear an
oath to uphold the Reformed doctrine as it was set forth in their Confession of
Faith. T.H.L. Parker writes, 'Since the evangelical faith had only
recently been preached in the city, and there were still many Romanists, the
ministers also urged excommunication on the grounds of failure to confess the
faith. The Confession of faith, which
all the citizens and inhabitants of Geneva... must promise to keep and to hold
had been presented to the Council on 10 November 1536. Let the members of the
Council be the first to subscribe and then the citizens, 'in order to recognize
those in harmony with the Gospel and those loving rather to be of the kingdom
of the pope than of the kingdom of Jesus Christ.' Those
who would not subscribe were to be excommunicated' (John Calvin:
A Biography, p. 63)."
Barrow provides further support for this by
pointing out,
"The 'Register
of the Council of 24' of Geneva notes as follows: '12 November 1537. It was
reported that yesterday the people who had not yet made their oath to the reformation
were asked to do so, street by street; whilst many came, many others did not do
so. No one came from the German quarter. It was decided that they should be
commanded to leave the city if they did not wish to swear to the reformation' (Scribner, Bob and Pamela Johnston. 1993. The
Reformation in Germany and Switzerland,
Cambridge University Press, p. 138)."
Samuel Rutherford also held
that those who are "unsound in faith" should be barred from the
Lord's Supper.
"Because the
Churches take not care, that Ministers be savoury and gracious; from Steermen
all Apostasie and rottenness begin. O if the Lord would arise and purge his
House in Scotland! As for Church-members, they ought to be holy; and though all
baptized be actu primo members,
yet such as remain habitually ignorant after admonition, are to be cast out,
and though they be not cast out certainly, as paralytick or rottened members
cannot discharge the functions of life: So those that are scandalous,
ignorant, malignant, unsound in faith, lose their rights of Suffrages in
election of Officers, and are to be debarred from the Seals" (Survey of the Survey, p. 373).
Although these latter citations are not a
part of Dr. Lee's book, they are pertinent because they show the logical
conclusion to be drawn from the lessons he provides in his book. That is, since paedocommunion is an unscriptural doctrine
and practice, those who hold to it must receive ecclesiastical discipline and
be barred from the Lord's Table.
If paedocommunionism is allowed to run
rampant in Reformed and Presbyterian churches, not only will any future
Reformation be set back for years (and even turned into anti-Reformation), but
countless children will reap the consequences of partaking unworthily of the
Lord's Supper (as will those who teach and practice this dangerous and
destructive heresy -- as the Lord makes known his displeasure upon those who
sow doctrinal tares in His fields). What a sad situation it is among those
who think they are obeying the Lord and being faithful in their duties toward
their children (by practicing paedocommunion), when in fact, they are actually
disobeying the Lord and bringing judgement upon themselves and their children
for the errors they teach and practice.
Lord willing this book will be used of God to
rescue many from the paedocommunion deception.
40 pages (each page 8.5 by 11 inches).
ADDITIONAL DISCOUNTED SALE PRICE UP TO AND INCLUDING January 3,
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"Your...
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Reformed Theological Seminary
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Waters Revival Books... have released an incredible array of... compact disks
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(The Five Points of Calvinism: Defined, Defended, and Documented, Second [Special 40th Anniversary]
Edition, Updated and Expanded [p. 76, 2004, Presbyterian and Reformed
Publishing Company] by David N. Steele, Curtis C. Thomas, and S. Lance Quinn,
Foreword by Roger Nicole, Afterword by John MacArthur, emphases added).
"I
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"This
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Now, for the first time ever, ordinary Christians can have direct and near
effortless access to the very cream of Puritan and Reformed, as well as
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John Flavel's preaching, can be said of these CDs: they are 'hissing hot'! (Dr Jonathan D. Moore, Cambridge, Scholar
of 16th and 17th century Calvinistic literature.).
Click on the
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1-780-450-3730 (24 hours a day, leave a message if you get voice mail and we
will return your call), email us at swrb@swrb.com,
Fax 780-468-1096, or use our secure order form at https://www.shopalberta.com/SWRB/.
"Your...
CD's of Reformation and Puritan authors are a great boon to studies in the
Reformed-Puritan experiential tradition. Receive our hearty thanks for your
invaluable work in making so many rare gems accessible to thousands." (Joel Beeke, President of Puritan
Reformed Theological Seminary).
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"These
Puritan resources are the greatest I've ever seen. These eyes have never seen
anything greater than what you have produced except that old King James
Bible" (Email from a
Customer in Georgia, USA).
Some
Additional Customer Comments on SWRB's CD sets (Reformation, Calvinism,
Protestant, Puritan).
"This collection
of… CDs is a truly astounding accomplishment. There is nothing like this
available to the ordinary Christian on the whole face of the earth. Now, for the first
time ever, ordinary Christians can have direct and near effortless access to the
very cream of Puritan and Reformed, as well as Covenanter, literature... What they used
to say of the Puritan John Flavel's preaching, can be said of these CDs: they
are 'hissing hot'! ... more" (emphases added).
- Dr Jonathan D. Moore,
Cambridge, UK.
(Scholar of
16th and 17th century Calvinistic literature.)
"The
purchase of (SWRB's) CD's is proving to be one of the wisest investments that I
have ever made.
They are much more than I expected!! I am having a wonderful time reading and
studying."
-
TC, Internet Customer (USA).
"The
greatest collection of classic Reformation resources on one CD set ever!"
"In
reading this mornings mailing I noticed that you also do the Reformation
Bookshelf CD's so I went to your web site to see what was out -- I was in
ecstasy!!!"
-
Missionary working in Hatyai, Southern Thailand
Full
SWRB CD comment from Dr. McMahon:
"I
have been systematically working through reading the Puritan and Reformed CDs I
purchased.
I must say, there is nothing like them
available anywhere.
It is the most amazing collection of works I
know of in one package to date.
In
my opinion, it far surpasses Ages Software and their collections.*
The
Puritan and Reformed material presented on these CDs is exceptional.
I
am continually amazed at the depth and breadth of information in both
collections, and the rarity of works that I now have at my fingertips.
You
have done an immeasurable service for the Kingdom of Christ in making these CDs
available, and every pastor and theologian should own them without question
(they would be foolhardy to pass them by)."
-
For Christ's Crown and Covenant,
Dr. C.
Matthew McMahon
A Puritan's
Mind Ministries, www.apuritansmind.com
John 5:39,
"...search the Scriptures..."
"Novum
Testamentum in Vetre latet, et in Novo, Vetus patet." Augustine
( "The
New is in the Old concealed, and in the New, the Old revealed." )
* It is SWRB's
opinion that Ages has done an excellent job in making various Reformed works
available on CD, so much so that we also distribute a number of their CDs at
discounts. Thus, please don't make more out of our publishing this comment than
is warranted, as this is a comment we received from one of our customers and it
expresses his opinion. As for Ages' work, we rejoice whenever the truth is
published, whether through others or through SWRB (as we play only a very small
part in the revival of classic Reformation, Puritan and Covenanter thought that
is now taking place worldwide through God's marvelous grace). The publication
of the best Reformers and Puritans of the past is one of the greatest needs of
our time, as this extends the blessings that come through faithful preachers
and authors into our day and into the future. Lord willing, the growth in the
publishing of faithful works from the past will help stem the tide of the great
declension and unfaithfulness which we are now witnessing all around us, even
(sadly) among many churches that still call themselves "Presbyterian"
and/or "Reformed." So please pray together with us that our Lord will
multiple the number of faithful publishers and publications, and that He will
give many the heart to stand for the truth no matter the consequences (as He
has done for our faithful forefathers, who resisted Satan and sin unto blood
and even to martyrdom in many cases). -- RB.
"SWRB's
Puritan and Reformation CD libraries are an invaluable source for the study of
the history and theology of classic Reformation theology. The collection is
remarkable not only for depth of content, but also for the rarity of many of
the works. Most seminary libraries will not have even a percentage of the works
available on these CD-ROMs. I cannot imagine anyone working in Reformation /
historical theology that would not want to use the Puritan and Reformed
libraries!"
-
Phillip J. Long
Associate
Prof. of New Testament
Grace Bible
College
Grand
Rapids, MI 49509
"I
just received your CD collection. One bit of advice: you should instruct your
customers to take about 1 week off just to peruse the tables of contents for
these CD's, followed by another week off, in order to recover from the
state of shock in which they will find themselves.
In
all seriousness, this collection is almost impossible to describe. It has to be
seen to be believed. As a pastor, my library has just increased
dramatically.
As a Ph.D. student in Puritan and Post-Reformation studies, I have immediate
access to many of the same works for which I would normally need to access
through rare book rooms of theological libraries.
Thank
you for this labor of love. Thank you for making it accessible, both
financially and technologically. May the Lord richly bless you for this service
to his people."
-
Yours for the faith,
Pastor David Owen Filson
Good Shepherd Presbyterian Church (PCA), Nashville, TN
"You
all are doing a wonderful service by making all these materials so readily
available. Having them on my hard drive is BETTER than having access to a
rare book library with all of them in hand... I have found the CD set invaluable
as a tool of scholarship. So once again I commend you brothers for making it
available."
-
Dr. E. Calvin Beisner
Knox
Theological Seminary
Author and
Associate Professor of Historical Theology and Social Ethics
(Author of: Psalms
of Promise: Celebrating
the Majesty and Faithfulness of God, God in Three Persons, Answers: For Atheists, Agnostics,
and Other Thoughtful Skeptics--Dialogs About Christian Faith and Life, Man,
Economy, and Environment in Biblical Perspective, Where Garden Meets Wilderness: Evangelical
Entry Into the Environmental Debate, Evangelical Heathenism? Examining Contemporary Revivalism, as well as other books, scholarly
papers, and contributions to various anthologies).
"It's
been several weeks now since I received the CDs and have had some time to
digest some of them. All I can say is, "WOW!" This is truly a
library like no other, and has already paid great dividends not only in my own
personal worship and study, but in my teaching as well. I first balked at the
price, but after seeing the vastness of the material, I almost feel as though
I'm robbing you!
I
pray that the Lord will allow you to get these materials into the hands of as
many ministers as possible."
-
Email from SC, USA
Full
SWRB CD comment from Dr. Moore:
This
collection of 62 CDs is a truly astounding accomplishment. There is nothing
like this available to the ordinary Christian on the whole face of the earth.
Now,
for the first time ever, ordinary Christians can have direct and near
effortless access to the very cream of Puritan and Reformed, as well as
Covenanter, literature.
These
books are often in fascinating first editions and many are electronically
linked and indexed for the first time. The ordinary Christian may here dig
into a simply staggering wealth of literature, from devotional and sermonic
material to technical and scholarly works. Even in the days of the Long Reformation
itself ordinary Christians didn't get to see this kind of library -- most
couldn't read for a start, and even those who could, would never have been able
to afford to buy even a hundredth part of the material on these CDs. Truly we
are without excuse!
And
the significance of this collection goes even beyond that. No longer do we have
to wait for modern Reformed publishing houses to predict that a particular
Reformation or Puritan book will be sufficiently popular to make it economical
to reprint, or to deem it "safe" enough to be let loose on the modern
evangelical church. Rather, we are now able to see for ourselves the whole
range of the Puritan and Reformed publishing enterprise, including views that
are usually suppressed by most modern devotees of "Puritan" piety!
Buy
these CDs while you can, and find out for yourself what the First and Second
Reformations were really all about! You'll be truly amazed, and, by God's
grace, will grow from being an ordinary Christian to being an extraordinary
one. What they used to say of the Puritan John Flavel's preaching, can be
said of these CDs: they are "hissing hot"!
-
Dr Jonathan D. Moore, Cambridge, UK.
(Scholar of
16th and 17th century Calvinistic literature.)
"This
side of eternity I'll never be able to repay the favor you have done mankind by
bringing these... CDs together.
The
first week of reading I grew more as a Christian reading those rich, pure
Gospel Commentators than I have in 18 years of Christian life. After reading some of
the Puritan CDs I have to get the Reformation set if it kills me. A fire is
burning within me. These... CDs are liable to start a revival fire unseen in
any generation... the Gospel in its pure form is seen in these... CDs.
Sir,
I cant say enough. What a treasure! I'll never be able to repay you this side
of heaven, but when we get there I am sure you will see the rich fruits of your
labor. God bless you for not being money hungry but wanting to see Christians
grow in the Lord... I love you even though we have never met, you have
helped me in my Christian walk tremendously with these... CDs.
I
am not bragging on the flesh, I am just giving honor where honor is due. The
Holy Ghost will take these CDs and light a fire unseen and unheard of. God
bless you all at Still Waters."
-
Email from the USA
"Thank
you so very much for the CDs.
I am amazed at the quality and quantity of
the literature...
I
cannot imagine any other single thing being done by any man or group of men in
the earth today that is of such extensive, present, and enduring value as
this CD work is.
God
be praised that he uses sickly and weak men to forward his kingdom, that the
work may not be mistaken to be wrought by the might of men, but by his Spirit.
His strength is perfected in weakness."
-
Email from Colorado
______________
Many more comments on the SWRB's CD sets
(by the Banner of Truth magazine, Calvin Beisner [Professor of
Historical Theology and Social Ethics at Knox Theological Seminary], Dr. E.P.
Elliott [Christian Observer magazine], and many others.) can be found at the
end of the page at: http://www.swrb.com/Puritan/calvinism-bookshelf-CDs.htm
HOW TO GET 60 FREE SWRB CDs (UNTIL THE END OF THE DAY
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