The Reformed Tradition on PC

Appendix 1. The Reformed TraditionFurther Reformed Testimony Concerning the Recipients of the Lords Supper

Rev. Eric D. Bristley

THE quotations below furnish further historicalevidence that it has been the uniform practice of all Reformed andPresbyterian churches not to admit children to the Lords tablebefore they have been properly catechized, examined by the elders,and made a public profession of faith.98

Ecclesiastical Ordinances of Geneva (1541)

These ordinances are the first formulation of a Reformed Churchorder. They became the foundation of the whole organization anddiscipline of the church of Geneva and appeared not more than twomonths after Calvins return to the city. They were composed byCalvin and his ministerial colleagues with a commission of sixcouncilors nominated for the purpose. It became the official orderfor the unanimous vote of the General Council. In it we read:

On the Sunday before its celebration an announcement shall bemade that no child is to come to it before having made professionof faith in accordance with what is taught in the catechism. Andall strangers and newcomers are also to be exhorted to presentthemselves first in church so that they may be instructed, if thatshould be necessary, and thus that none should approach to hisown condemnation.99

It further specifies the order of catechetical training to beobserved in the case of little children:

98. Note: The dates in the subhead parentheses refer to the year in

which the document was published.

100 DISCERNING CHRISTS BODY

At noon on Sundays all citizens and inhabitants shall take orsend their children to catechism, of which we have spokenabove. A particular form of instruction is to be composed forthem, and, besides the teaching which is to be given them, theyare to be questioned about what has been said to see whether ithas been well understood and remembered. When a child hasbeen sufficiently instructed to pass on from the catechism, heshall solemnly recite the sum of what is contained in it, and heshall do this as a profession of his Christianity in the presence ofthe church. Before this has been done, no child is to be admittedas a communicant to the supper, and parents are to be cautionednot to bring them before the time, for it is very perilous both. forthe children and for their fathers to present them without goodand sufficient instruction, which is the purpose of prescribingthis order. That there may be no misbehavior, it is ordered thatwhen the children go to school they shall assemble there beforetwelve oclock and that the instructors shall keep them in goodorder in each parish. Furthermore, their fathers are to send themor see that they are taken; and so that there may be a minimumof confusion the distinction between the parishes is, as far aspossible, to be observed in this connection, as has been saidabove concerning the sacraments. Those who contravene thisorder shall be called before the Company of elders or delegates.And if they are unwilling to comply with good counsel the mattershall be reported to the Seigneury. For the purpose of observingwho are performing their duty and who not, the above-men-tioned delegates shall keep a watchful eye.100

Ordinances for Country Churches (1546)

In the related regulations used to direct churches in the country,we read:

No one shall be admitted to the supper unless he has first madeconfession of his faith, that is to say, has declared before the min-

99. The Register of the Company of Pastors of Geneva in the Time ofCalvin, trans. and ed. Philip E. Hughes. (Grand Rapids, MI: Eerdmans,1966), 44. Also found in Calvin: Theological treatises, ed. J. K. S. Reid,The Library of Christian Classics (Philadelphia: Westminster Press,1954), 69.

100. Ibid, 47; Reid, 69.

Appendix 1. The Reformed Tradition 101

ister that he wishes to live according to the Reformation of theGospel and knows the creed, the Lords prayer, and the com-mandments of God. 101

The Consensus Tigurinus (1549)

This confessional statement was an agreement between theReformed Churches of Zurich and Geneva (Zwinglians and Calvin-ists) over the Lords Supper. It was entitled, Mutual Consent inregard to the Sacraments; between The Ministers of the church ofZurich and John Calvin, Minister of the Church of Geneva. Inmany ways this document is the most fundamental statement of theReformed view of the Lords Supper. In it we find a clear and unam-biguous statement about the biblical requirements for participationin the sacrament.

18. It is indeed certain that Christ and His gifts are offered to allalike, and that the verity of God is not so impaired by the unbeliefof men that the sacraments do not always retain their proper vir-tue; but all persons are not capable of receiving Christ and Hisgifts. Therefore on Gods part there is no variableness, but on thepart of men each one receives according to the measure of hisfaith.

19. Moreover, as the use of the Sacraments confers on unbeliev-ers nothing more than if they had abstained there from, indeed, isonly pernicious to them; so without their use the verity whichthey symbolize endures to those who believe. ... For since eachone is commanded to examine himself, it hence follows that faithis required of each before he comes to the Sacraments.102

John Calvin (1559)

Calvin (15091564) in his Institutes taught that there is a worthyand unworthy partaking of the Sacrament as well as a need forproper self-examination. He writes:

101. Ibid, 56; Reid, 79.

102. A. A. Hodge, Outlines of Theology (1879; reprint, Grand Rapids,MI: Zondervan, 1973), 654; Also found in Selected Works of JohnCalvin: Tracts and Letters, eds. Henry Beveridge and Jules Bonnet(Grand Rapids, MI: Baker, 1983), 199f.


Paul enjoins that a man examine himself before eating of thisbread or drinking from this cup [1 Cor. 11:28]. By this (as I inter-pret it), he meant that each man descend into himself, and pon-der with himself whether he rests with inward assurance of heartupon the salvation purchased by Christ; whether he acknowl-edges it by confession of mouth; then, whether he aspires to theimitation of Christ with the zeal of innocence and holiness;whether, after Christs example, he is prepared to give himself forhis brethren and to communicate himself to those with whom heshares Christ in common; whether, as he is counted a member byChrist, he in turn so holds all his brethren as members of hisbody; whether he desires to cherish, protect, and help them ashis own members. Not that these duties both of faith and of lovecan now be made perfect in us, but that we should endeavor andaspire with all our heart toward this end in order that we mayday by day increase our faith once begun.103

Calvin commended the custom of the ancient church:

In early times it was the custom for the children of Christiansafter they had grown up to be brought before the bishop to fulfillthat duty which was required of those who as adults offeredthemselves for baptism. For the latter sat among the catechu-mens until, duly instructed in the mysteries of the faith, theywere able to make confession of their faith before the bishop andpeople. Therefore, those who had been baptized as infants,because they had not then made confession of faith before thechurch, were at the end of their childhood or at the beginning ofadolescence again presented by their parents, and were examinedby the bishop according to the form of the catechism, which wasthen in definite form and in common use. But in order that thisact, which ought by itself to have been weighty and holy, mighthave more reverence and dignity, the ceremony of the laying onof hands was also added. Thus the youth, once his faith wasapproved, was dismissed with a solemn blessing.104

Therefore he would stress the importance of again catechizingchildren before admitting them to the table:

103. Calvin, Institutes, IV, xvii, 40.

104. Ibid., IV, xix, 4.


How I wish that we might have kept the custom which, as I havesaid, existed among the ancient Christians before this misbornwraith of a sacrament came to birth! Not that it would be a con-firmation such as they fancy, which cannot be named withoutdoing injustice to baptism; but a catechizing, in which childrenor those near adolescence would give and account of their faithbefore the church. But the best method of catechizing would beto have a manual drafted for this exercise, containing and sum-marizing in simple manner most of the articles of our religion, onwhich the whole believers church ought to agree without contro-versy. A child of ten would present himself to the church todeclare his confession of faith, would be examined in each arti-cle, and answer to each; if he were ignorant of anything or insuf-ficiently understood it, he would be taught. Thus, while thechurch looks on as a witness, he would profess the one true andsincere faith, in which the believing folk with one mind worshipthe one God.105

For this very purpose Calvin himself wrote what became knownas the Geneva Catechism (1545), in which we find the followingquestions and answers:

Q. But ought pastors, to whom the dispensing of it has been com-mitted, to admit all indiscriminately without selection? A. Inregard to baptism, as it is now bestowed only on infants, there isno room for discrimination; but in the Supper the minister oughtto take heed not to give it to any one who is clearly unworthy ofreceiving it.

Q. Why so? A. Because it cannot be done without insulting andprofaning the Sacrament.

Q. But did not Christ admit Judas, impious though he was, to theCommunion? A. I admit it; as his impicity was still secret. Forthough it was not unknown to Christ, it had not come to light orthe knowledge of men. (Matthew 26:25.)106

The Scots Confession (1560)

This early document addresses To Whom Sacraments Apper-tain:

105. Ibid., IV, xix, 13.106. Calvin, Selected Works, 2:93.


We hold that baptism applies as much to the children of the faith-ful as to those who are of age and discretion, and so we condemnthe error of the Anabaptists, who deny that children should bebaptized before they have faith and understanding. But we holdthat the Supper of the Lord is only for those who are of thehousehold of faith and can try and examine themselves both intheir faith and their duty to their neighbors. Those who eat anddrink at that holy table without faith, or without peace and good-will to their brethren, eat unworthily. This is the reason why min-isters in our Kirk make public and individual examination of thosewho are to be admitted to the table of the Lord Jesus.107

The Palatinate Liturgy (1563)

Written at the same time as the Heidelberg Catechism and revisedin 1684, this ecclesiastical document encourages the use of cate-chism to instruct children. It requires confession of faith before theelders for admission to the Lords Supper: 108

And finally, just as the children of the Israelites, after their cir-cumcision, when they reached the years of understanding, wereinstructed in the mysteries of that sign of the covenant, as well asin the covenant of God itself, so also shall our children receiveinstructions concerning the Baptism they received in infancy, andthe true christian faith and repentance, so that they may make aproper confession of their faith before the whole congregationbefore they are admitted to the table of the Lord. This custom ofusing the Catechism, originating as it did in the command of Godwas maintained in the Christian Church, until malicious Satan,by means of Antichrist, destroyed this excellent regulation, as healso did all others that were good, and instead thereof substitutedhis deceitful daubings and flatteries, and other abominations,which he called the true foundation. And whereas our more agedpeople were brought up under the Papacy, without Catecheticalinstruction, and may readily forget the leading doctrines of theChristian Religion it is thought necessary, that in villages and

107. Paradigms in Polity, Classic Readings in Reformed and Presbyte-rian Church Government, ed. David W. Hall and Joseph H. Hall (GrandRapids, MI: Eerdmans, 1994), 232.

108. The Old Palatinate Liturgy of 1563, trans. J. H. A. Bomberger,The Mercersburg Review (Jan, May 1850): 8196, 26586.


smaller towns on all Sabbaths, on which the Lords Supper is notcelebrated, the minister before preaching shall read from the pul-pit, distinctly and plainly several questions of the Catechism sothat the entire Catechism may be publicly read at least twice ineach year.109

Whenever it is designed to administer this sacrament, noticethereof shall be given by the minister to the congregation, a weekbefore, with an exhortation to [make] preparation for it. He shallalso admonish parents and heads of families, that they mean-while aid and instruct their children or youth, whom they mayintend for the first time to bring to the table of the Lord, andpresent them on the following Saturday, or some other suitableday, to the minister, that they may make confession of their faithand if it be necessary, receive further instruction and admonitionfrom him.

Thereupon the minister shall ask those who thus present them-selves, to repeat, first, the articles of our christian faith, the tencommandments, and the Lords prayer, and next interrogate themfrom the Catechism upon the Lords supper. But as some may notbe able, through bashfulness, to rehearse those points as per-fectly as others, yet if they appear sufficiently to understandthem, and are otherwise not unworthy, the minister shall care-fully remind them of the principal articles of faith, and especiallyof the design and proper use of the Lords supper as well as ofthe necessity of due preparation for it, and of faithful self-exami-nation, and then after they have made profession they shall beadmitted with the congregation, to the supper of the Lord.110

The Church Order of the Synod Dordrecht (161819)

Adopted at the conclusion of the Synod, the eighty-six articleswere affirmed as the means by which the doctrines of the synods(the five points of Calvinism) would be maintained in their purity.This order has been adopted by various confessional Reformedchurches of Dutch extraction.

Article 61. None shall be admitted [by the elders] to the LordsSupper except those who according to the usage of the Church

109. Ibid, 9091.

110. Ibid, 284.


with which they unite themselves have made a confession of theReformed Religion, besides being reputed to be of a godly walk,without which those who come from other Churches shall not beadmitted.111

Commenting on this, Idzerd Van Dellen and Martin Monsma, ofthe Christian Reformed Church, describe the historical context inwhich the Reformed churches understood admission to the LordsSupper by public profession of faith under the oversight of theelders of the church, writing:

Already at the Convention of Wezel, 1568, the question arose;who are to be admitted to Holy Communion? The Conventionanswered: No one shall be admitted to the Lords Table unlesshe first shall have made profession of faith and shall have sub-mitted himself to the discipline of the Church. This ruling was re-affirmed by the Synod of 1578 (Dordrecht) in slightly differentwords, and rewritten by the Middelburg Synod of 1581 in thewording as we still have it in Article 61 today.

From the foregoing it becomes evident that the ReformedChurches from the Reformation era on have held that attendanceat the Lords Table is not free to all. It is not a matter which is tobe left to the judgment of individuals. The office-bearers areguardians over the Lords Table. They must only admit thosewhom they believe to be worthy. Erastus and the Remonstrantsthose defending the tenets of Arminianismheld that attendanceor non-attendance at the Lords Table should be left to the indi-vidual conscience. 112

Johannes Wollebius (1626)

Wollebius (15861629) was a Swiss Reformed theologian born atBasle. His work, the Compendium Theologies Christianae (1626),was received by the Reformed churches as a masterpiece of com-pact brevity, clear arrangement, and thorough comprehensiveness.It was made a textbook at Basle and several other Reformed univer-sities and used as a textbook in the early years of Harvard College.Wollebius writes:

111. Idzerd Van Dellen and Martin Monsma, The Church Order Com-mentary (Grand Rapids, MI: Zondervan, 1954), 249.

112. Ibid, 250.


The holy supper differs from baptism not only in externalsymbol, but also in special purpose, because baptism is the signof spiritual rebirth, the holy supper of spiritual nourishment. Itdiffers with regard to object, or subject to whom given, for bap-tism ought to be given to children, the holy supper to adultswho have shown their faith. It differs also in regard to fre-quency, for baptism is received once, the holy supper repeatedmany times.113

The Westminster Confession of Faith and Catechisms (1646)

The Assembly of Divines which met at Westminster Abbeyauthored the fullest confessional statement of Reformed doctrine inBritain. On this issue it holds to the same standpoint as the Conti-nental Reformed churches:

Although ignorant and wicked men receive the outward elementsin this sacrament, yet they receive not the thing signified thereby;but by their unworthy coming thereunto are guilty of the bodyand blood of the Lord, to their own damnation. Wherefore allignorant and ungodly persons, as they are unfit to enjoy com-munion with him, so are they unworthy of the Lords table, andcannot, without great sin against Christ, while they remain such,partake of these holy mysteries, or be admitted thereunto. (29:8)

In the Westminster Larger Catechism there is an unambiguousstatement about the place of children in the Lords Supper whohave not yet been properly trained by the church officers:

Q. 177 Wherein do the sacraments of baptism and the LordsSupper differ? A. The sacraments of baptism and Lords supperdiffer, in that baptism is to be administered but once, with water,to be a sign and seal of our regeneration and engrafting intoChrist, and that even to infants; whereas the Lords Supper is tobe administered often, in the elements of bread and wine, to rep-resent and exhibit Christ as spiritual nourishment to the soul,and to confirm our continuance and growth in him, and that onlyto such as are of years and ability to examine themselves.

113. Reformed Dogmatics, trans. and ed. John W. Beardslee (GrandRapids, MI: Baker, 1977), 134.


Herman Witsius (1677)Witsius (16361708) was one of the most important Dutch

Reformed theologians in the second half of the seventeenth century.While at Utrecht he was privileged to study under some of the bestReformed teachers of his dayVoetius, Hoornbeeck, Essenius, andMaresius. His famous work, The Economy of the Divine CovenantsBetween God and Man (1677), sought to develop a balancedReformed theology and has become a classic statement of covenanttheology. In this work he provides the rationale for the Reformedpractice of confessional communion in contrast to Greek ortho-doxy. Witsius writes:

We may easily gather from what we have quoted from Paul, whatto think of the communion of infants. It appears to have been acustom in the ancient church, to put the symbols of the holy sup-per into the mouths of infants just after baptism. A practice stillobserved by the Orientals.

But we are of a quite different opinion. For, all the words of ourLords command, [with respect to this sacrament] are soexpressed, that they cannot belong to infants, who can neitherreceive the bread, nor eat it, unless it be chewed for them orsoaked. For babes are fed with milk, and not with meat, 1 Cor.3:2. Heb. 5:12. Infants cannot examine themselves, nor discernthe Lords body, nor shew his death, all which we have justheard, the apostle requires of communicants.

The arguments of Metrophanes114 are very easily refuted. For, 1st.It does not follow because our Lord was willing, that young chil-dren should come to him, and declared, that theirs was the king-dom of heaven, that they are to partake of the supper. Christ isthere speaking of spiritual and mystical communion with him-self, which does not imply any sacramental communion what-ever; but that only, of which the subjects he is speaking of, arecapable. 2dly. The nature of baptism and of the supper is differ-ent. Baptism is the sacrament of regeneration and engrafting inthe church: in the administration of which, the person to be bap-tized is merely passive: to the receiving of that, the scripture does

114. [This may be a reference to Metrophanes, Patriarch of Alexan-dria; born at Berrhoea, Macedonia, probably in 1589; died at Alexan-dria probably in 1639, see New Schaff Herzog Encyclopedia of ReligiousKnowledge, Vol. VII. 35758.]


not so universally require self-examination, and the shewing theLords death, And therefore it may be properly applied to youngchildren, But the supper is the sacrament of nutrition, by meansof a solid food: to the partaking whereof, the communicants arerequired to perform certain actions both by the body and thesoul: of which infants are incapable, and therefore it belongs tothose, who are come to the years of discretion, and not to littlechildren. 3dly. Our Lord, John 6:53, is not treating of a sacra-mental, but of a spiritual and mystical eating by faith. For,neither was the Eucharist then instituted or known: nor willany one readily urge such an absolute necessity for the Eucha-rist, as that without it none can be saved; which yet our Lordasserts of that eating of his flesh. 4thly. The example of theprophetess Hannah who consecrated Samuel a little child toGod, is not at all to the purpose. For nothing can be concludedfrom that, but that it is a part of the duty of parents, to give uptheir children, as early as possible, to the obedience and ser-vice of God. 5thly. And what they pretend concerning the dedi-cation of the first-born of the Jews to God, is still moreimpertinent. For, that dedication of the first-born, previous tothe setting apart the tribe of Levi, shewed that they were Gods,and to be employed in his service: in them the other childrenwere accounted to be consecrated, and even the whole family;and in a word, they were types of Christ, in whom, as the first-born among many brethren, all the families of the earth areblessed. All which has nothing to do with the participation of theEucharist.115

Stephen Charnock (1684)Charnock (162880) was educated at Emmanuel College, Cam-

bridge, England, before becoming a pastor in 1675 in a LondonPresbyterian church. His statement of the type of practice thatflowed from the Reformed understanding of the Lords supper wascharacteristic of the Reformed and Presbyterian churches. Hewrites:

By this are excluded from this ordinance: all persons incapable ofperforming this antecedent duty. Either in regard of natural

115. Herman Witsius, Economy of the Covenants, 3 vols., trans. Will-iam Crookshank (177172; reprint, Phillipsburg, NJ: Presbyterian andReformed, 1990), 2:45759.


inability, as children, infants, who though anciently in the time ofAustin [Augustine], were admitted to this ordinance, yet againstthe rule of the apostle, because by reason of the imperfection oftheir age, they were not capable of performing this necessaryduty which was to precede. As children are not the subjectsrecipient of the supper, because they are not risen to a suitabledegree of understanding, so neither are madmen, because theyhave lost that understanding they had, and the great mysteries ofreligion must not be exposed to contempt. And in regard of anegligent inability, as ignorant persons who neglect the means ofknowledge, or improve them not to furnish themselves with asufficient stock of knowledge to this end, so a man grown in agemay be a child in understanding, and upon the same account isas incapable as a child of this ordinance; men, therefore, are unfitto come without a distinct knowledge of the doctrine of the gos-pel.116

Johannes Heidegger (1700)Heidegger (163398) was an important Swiss Reformed theolo-

gian. His work Corpus Theologiae or Statement of Christian Doctrine(1700), became for a half century one of the leading textbooks inReformed theology. In it he states:

After the first Supper all believers and true Christians are addedto the number of communicants who have duly examined them-selves and have learned these mysteries and shown themselvesto be clean and upright in life. Let each one examine himself andso let him eat of that bread and drink of that cup, 1 Cor. 11: 28. Inthe number of these, infants are not included. These catechu-mens, who inexperienced in the mysteries cannot yet professfaith with appropriate reasons.117

Matthew Henry (1704)Born in Wales, Henry (16621717) became an English Presbyte-

rian pastor, well known for his Commentary on Scripture. Heserved as pastor at Chester and Hackney (16871714). During the

116. The Complete Works of Stephen Charnock (1865; reprint, Edin-burgh: Banner of Truth, 1985), 4:428.

117. Johannes Heideigger, as quoted in Heinrich Heppe, ReformedDogmatics, trans. G. T. Thomson (1861; reprint, Grand Rapids, MI:Baker, 1978), 652.


course of his ministry he wrote, The Communicants Companion orInstructions for the Right receiving of the Lords Supper, 1704. Thiswork is characteristically Reformed in setting forth the demands ofan active faith for those who are to be recipients of the Lords Sup-per.

The ignorant therefore, to whom the great things of the gospelare as a strange thing, which they are not concerned to acquaintthemselves with, cannot answer the intention of this ordinance;but they offer the blind for sacrifice, not discerning the Lordsbody, and the breaking of it. It concerns us therefore to cry afterthis knowledge, and to labor after a clearer insight into the mys-tery of our redemption by the death of Christ: for, if we be igno-rant of this, and rest in false and confused notions of it, we areunworthy to wear the Christian name118

Petrus Immens (1753)

Petrus Immens (16641720) served as minister of the gospel atMiddleburg, Zealand, in the Netherlands. His book, The Pious Com-municant Encouraged, and Directed in What Manner He mayApproach The Holy Supper of the Lord, Acceptably to God, and Prof-itably to Himself ..., provides an example of what was taught in aReformed preparatory service. While providing an extensive treat-ment of who may come to the Lords Supper as well as their properspiritual preparation, he writes:

Is a preparation of the heart necessary, in order to assist us in thedischarge of the principal duties of Christianity? In like manner itis requisite that our hearts be prepared to meet the Eternal in thisholy ordinance; for in the sacrament of the supper, God appearsas the God of the covenant, who will hold the most intimate fel-lowship with his people. Here the eye of faith beholds the LordJesus offering himself with all the riches of his all-sufficiency tohis redeemed. Here he exhibits anew his willingness, as thebridegroom, to espouse them as his bride, to himself, and tobestow upon them all his treasures. If then they approach to himin this ordinance, certainly it is reasonable that they, on theirside, be satisfied; that they are willing and inclined to give them-selves over to the Lord, in the covenant. And how can they be

118. The Complete Works of the Rev. Matthew Henry (1855; reprint,Grand Rapids, MI: Baker, 1979), 1:292.


convinced that this is the case but by a pious and faithful exami-nation of their hearts, as in the immediate presence of God him-self?

Would you see a lively representation of the three principlepoints of our holy religionour misery, redemptions gloriousplan, and the gratitude which is due from man to God for it?These you may discover in the Lords Supper. In the breaking ofbread, behold your misery, how richly you deserved to be bro-ken, and how Christ, in order to redeem from destruction, mustbe himself broken for you. In the receiving and eating of thebread, and in the drinking of the wine, you are admonished, thatyou must receive Christ, and be united to him by faith, in themost intimate manner, even as the bread and wine are united toyour bodies. And as it is becoming that we should honor thosewhose bread we eat, so in the holy Supper we are taught, thatChristians are obligated to honor Christ, spread his praisesabroad, and be holy as he is holy.119

It is hard to conceive how a child can even begin to considerwhat is set forth in this treatise.

Jonathan Edwards (1746)

A New England Congregationalist who received his training atYale, Edwards (17031758) has had a great influence on the Ameri-can and Scottish Presbyterian traditions. He wrote A HumbleInquiry into the Rules of the Word of God, Concerning the Qualifica-tions Requisite to a Complete Standing and Full Communion in theVisible Christian Church in 1746. In this extensive work he arguesfrom Scripture that None ought to be admitted as members of thevisible church of Christ but visible and professing saints. 120

Robert L. Dabney (1878)

This notable theologian (182098) of the Southern PresbyterianChurch was born a descendant of the Huguenots. He served as pro-fessor of Systematic and Polemic Theology at Union Theological

119. Petrus Immens, The Pious Communicant, trans. John Bassett(New York: Isaac Collins and Son, 1801), 2:131, 151.

120. Jonathan Edwards, Works, (1834; reprint, Edinburgh: Banner ofTruth Trust, 1974), 1:431-86.


Seminary, Virginia, from 185883. He holds an unambiguous viewabout the proper recipients of the Lords Supper:

The parties who may properly partake of the Lords Supper perare so clearly defined, 1 Cor. 11:2740, as to leave no room fordebate. It is those who have examined themselves successfullyof their knowledge to discern the Lords body, and faith to feedon Him, repentance, love, and, new obedience. Shorter Cate-chism, question 97. See, also, Larger Catechism, question 17I175. That this sacrament is to be given only to credible profes-sors, does not indeed follow necessarily from the fact that it sym-bolizes saving grace; for baptism does this; but from the expresslimitation of Paul, and from the different graces symbolized. Baptism symbolizes those graces which initiate the Christian life:The Supper, those also which continue it. Hence, while theformer is once applied to infants born within the covenant to rat-ify their outward membership, in the dependence on the graciouspromise that they shall be brought to commence the Christian lifeafterwards; it would be wrong to grant the second sacrament toany who have not given some indication of an actual progress inspiritual life.121

Otto Thelemann (1888)Born in the Rhine Palatinate, Thelemann (182898) became an

important German Reformed preacher at Erlangen. In his valuableHandreichung zum Heidelberger Katechismus (1888) he describesworthy communicants from the standpoint of the Catechism, 122

1. Because the Lords Supper is no mere external eating anddrinking, there belongs to a worthy participation of the same aninner preparation.

2. The worthiness of the communicants does not consist in theirown merits, but in the right condition of the inward man. 1 Cor.11:28, But let a man examine himself, and so let him eat of thatbread, and drink of that cup. This means: Let him search hisown heart and conscience, whether he is sorry for his sins,whether he believes on Christ, and whether he earnestly pur-

121. Robert L. Dabney, Lectures on Systematic Theology (1878;reprint, Edinburgh: Banner of Truth, 1985), 803f.

122. Otto Thelemann, An Aid to the Heidelberg Catechism, trans. M.Peters (Reading, PA: James I Good, 1896), 297f.


poses to reform his life. 1 Cor. 11:26, For as often as you eat thisbread, and drink this cup, you do show the Lords death till hecome. This means: You are thereby to be reminded that Christ,on account of your sins, suffered death, and, therefore, you are tohate sin; and that by His death He has paid for your sins, andthat by the power of His death your old man is to be mortified.

3. The first thing necessary is that they be truly sorrowful fortheir sins. This takes place when in childlike fear they learn torecognize not only their sins, while meditating upon the sum ofthe divine law (compare Question 4), but also their condemna-tion while reflecting upon the curse of the law (compare Ques-tions 10 and 11). Ps. 51:17.

4. The second thing necessary is that in connection with thisacknowledgment of their sins they yet trust that these are for-given them for the sake of Christ; and that their remaining infir-mities are covered by His passion and death. Their sins consistin the transgressions and neglects of the divine commandments.The remaining infirmity is our inability to do the good, whichfills us with pain. 1 John 1:7, 2 Cor. 13:5.

5. The third thing necessary is that they also earnestly desire tohave their faith more and more strengthened and their lives moreholy. a) Upon a sincere and strict self-examination, our faith,i.e., our trust in the merits of Christ, is always found to be weak.It is strengthened by diligent prayer to God for the Holy Spirit,and by the use of the means through which God produces andconfirms faith, viz., by hearing, reading and meditating upon thedivine word and by the use of the holy supper (compare Ques-tion 65). Luke 17:5. b) The forgiveness of sins assured to us inthe holy supper is to incite us more and more to renounce andresist sin, by making our lives, i.e., our conduct, holy. 2 Tim.2:19.

Speaking about unworthy communicants, Thelemann reflects onhistoric Reformed church practice:

As a guide to self-examination, preparatory services are held inthe Reformed Church, a divine service preceding the commun-ion, generally on the day before. Yet it is well to take into consid-eration preparation several days before, and also after thecommunion especially to thankfully remember the same.123 Thepreparatory service as a Church regulation appears already in the

first edition of the Palatinate Directory of Worship (1563). In the


celebration of the holy supper we are to appear: (a) With out-ward propriety, in that, as is becoming in divine service, weavoid negligence as well as extravagance in dress, and during thecelebration do not allow ourselves to be distracted; (b) Withinner devoutness, in that we fix our hearts wholly upon the LordJesus and reflect upon the exalted blessings which are secured byHim, and which are confirmed and sealed unto us at His table.

Church Order of the Southern Presbyterian Church (1894)

The Reformed and Presbyterian tradition in the United States isably reflected in the official documents of the Southern PresbyterianChurch, also known as the PCUS. In addressing the issue of TheAdmission Of To Sealing Ordinances it says,

Children, born within the pale of the visible Church, and espe-cially those dedicated to God in baptism, are under the care ofthe Church. They are to be taught to read and repeat the Cate-chism, the Apostles Creed, and the Lords Prayer. They are to betaught to pray, to abhor sin, to fear God, and to obey the LordJesus Christ. When they come to years of discretion, if they befree from scandal, appear sober and steady, and to have sufficientknowledge to discern the Lords body, they ought to be earnestlyreminded that they are members of the Church, and that it istheir duty and privilege personally to accept Christ, to confessHim before men and to seek admission to the Lords Supper. Thetime when a young person come to years of discretion cannot beprecisely fixed. This must be left to the prudence of the Session,whose office it is to judge, after careful examination, the qualifi-cations of those who apply for admission to sealing ordinances.When persons baptized in infancy are to be admitted to full com-munion with the Church, they shall be examined as to theirknowledge and piety, and shall in ordinary cases, with theapproval of the session, make a public profession of their faith, inthe presence of the congregation.124

This pattern continues to be the official position of the OrthodoxPresbyterian Church and the Presbyterian Church of America.

123. Thelemann notes in his book, See the meditations and prayersin my handbook for communicants, The Communion Table: A Hand-Book for the Children of God, Bielefeld and Leipzig, Belhagen and Klas-ing, 1868.


William Stuart and G. Hoeksema (1927)

In their handbook on the church order of the Christian ReformedChurch the authors say:

In the examination of those who desire to be admitted to theLords Supper, use shall be made chiefly of the Compendium. Itshall be demanded of all who apply for admission that they besound in faith and blameless in conduct, as has always beendemanded in the Reformed Church.125

Willem Heyns (1928)Heyns (18561933) was born in the Netherlands where he stud-

ied at the Theological School in Kampen (187781). After immigrat-ing to the United States in 1882 he studied at Calvin Seminary,Grand Rapids, Michigan, where he became Professor of PracticalTheology from 19021926. His special expertise in the area ofchurch practice and government is seen in his commentary on theChurch Order of Dort. In this work he explains the Reformedrequirements for being admitted to the Lords Supper:

The Sacraments are signs and seals of the Covenant of Grace. Thefirst requirement to receive them is therefore to be a member ofthat Covenant. But that is not the only one, and the requirementsfor receiving Baptism are not the same as those for being admit-ted to the Lords Supper. An infant, being a Covenant child, canbe baptized, but it cannot be admitted to the Lords Supper.

The ground for this difference lies in the first place in the fact thatthe two Sacraments differ in nature. In Baptism the person receiv-ing it is wholly passive, and on that account it is possible for aninfant to be baptized. But partaking of the Lords Supper involvesactivity on the part of the partaker; he has to take and eat thebread and to take and drink the wine, and to do that in the rightmanner, believingly. From this it follows that to partake of theLords Supper a person must not only be a Covenant member,but he must also have come to years of discretion.

124. The Constitution of the Presbyterian Church in the United States,Directory for Worship (Richmond, VA: Presbyterian Committee of Pub-lication, 1894), 32021.

125. W. Stuart and G. Hoeksema, Church Order, Christian ReformedChurch (Grand Rapids, MI: Smitter, 1927), 61.


Another ground for the difference mentioned lies in the fact that,in connection with the difference between the physical and men-tal condition of young children and of adults, the requirements ofthe Covenant are not the same for young children as they are foradults. To have the right to receive the Sacraments one must notonly be a member of the Covenant, but a member of the Cove-nant in good standing, that is, a member who is in conformitywith the requirements of the Covenant. For young children, how-ever, who are naturally unable to fulfill any demands, the Cove-nant has no demands. All they need, therefore, to be Covenantmembers in good standing and to be baptized is that they areCovenant members in accordance with the divine ordinances ofGenesis 17. On that same ground the doctrine of our ReformedConfession is based, that godly parents have no reason to doubtof the election and salvation of their children, whom it pleasesGod to call out of this life in their infancy (Canons of Dordrecht,Chap. 1, Art. 17). But with adults the case is different. They havecome to years of discretion and responsibility, and are dealt withaccordingly. For them there can be no inheriting of the Covenantpromise, unless they respond to the Covenant demands, whichare faith and obedience, Heb. 3:1819; 6:15. This faith must bethe faith of believing and thankfully accepting Gods Covenantand its promise, which in Baptism were sealed to them person-ally; and that obedience must be the obedience of surrenderingthemselves to the Lord and His service, and of walking in a newand holy life, not after the flesh but after the Spirit. Only those,therefore, who in confession and life show, themselves thusminded, can be recognized as Covenant members in good stand-ing, and be admitted to the Lords Supper. But those who disre-gard these demands, make it impossible that they should receiveany of the Sacraments, as sealing the promise to unbelieving anddisobedient persons would mean to indicate to them in the nameof the Triune God that unbelief and disobedience do not bar onefrom being a Covenant member in good standing and from inher-iting the Covenant blessings. Such a thing would even destroy thesignificance of the Sacraments for strengthening faith. 126

126. Willem Heyns, Handbook for Elders and Deacons (Grand Rap-ids, MI: William B. Eerdmans, 1928), 201204.


J. L. Schaver (1947)Also writing from the standpoint of the old Christian Reformed

Church, Schaver reflects the historic Reformed practice of who maypartake of the Lords Supper:

Since one who partakes at the Lords Table, according to Scrip-ture, must be able to discern the Lords body (1 Cor. 11:29),and a certain degree of knowledge is necessary in order to dothat, Consistories and Sessions are in duty bound to insist onadequate knowledge in examining applicants for communicantmembership. One who cannot discern the Lords body incurs thedivine displeasure if he partakes (1 Cor. 11 :30), and the Consis-tory or Session which makes possible such participation becomesco-responsible for such sin.

In conducting an examination of such as desire to become com-municant members, stress should be placed not on knowledge assuch but on knowledge as appropriated and applied. The objectis not to give them an opportunity to show what they know butto have them express what they really believe, how they feel as toScripture truths, and how they purpose to live.

In the earlier history of Presbyterian Churches it was the practicein many churches to forbid a member to participate at the LordsTable who had not previously been questioned as to his spiritualstate. The minister or elders, during the week preceding com-munion, left metal tokens with the accepted communicants andthey were expected to present these tokens before receiving theelements.127

127. J. L. Schaver, The Polity of the Churches, Vol. I. (Chicago:Church Polity Press, 1947), 21920.

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