On Close Communion,
the Lord's
Supper, Refuting Paedocommunion, etc.
FREE
RESOURCES (Books and Articles)
"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.
John
Calvin and Greg Price on the Lord's Supper (Close Communion)
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FREE
RESOURCES (Books and Articles)
On Close Communion, the
Lord's Supper, Refuting Paedocommunion, etc.
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.
FOR FURTHER STUDY:
MCKNIGHT, W.J.
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.
This book is available on the Puritan
Hard Drive.
BARROW, GREG
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 (with
navigational enhancements and in various formats) at: http://www.reformedpresbytery.org/books/index.html
PDF
Document (913KB) http://www.reformedpresbytery.org/books/covrefdf/covrefdf.pdf
ZIP
File (771KB) http://www.reformedpresbytery.org/books/covrefdf/covrefdf.zip
Single
Web Page (Entire Book) (999KB) http://www.reformedpresbytery.org/books/covrefdf/covrefdf.htm
Split-Up
Web Page (Frames w/Index) http://www.reformedpresbytery.org/books/covrefdf/covrefdf2.htm
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 the Puritan
Hard Drive. 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 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).
This book above is available on the Puritan
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John
Calvin and Greg Price on the Lord's Supper (Close Communion)