Those convinced of the confessional Presbyterian & Reformed view of close/confessional communion might find themselves conscience-bound by the Word of God to abstain from participation in an improperly administered sacrament. 

The usual standard for admission to the Lord’s Supper in Orthodox Presbyterian Church congregations (and in congregations of other NAPARC denominations) is that the would-be communicant have a credible profession of faith in the gospel, live penitently, and be a baptized member of a gospel-believing church. The confessional Presbyterian & Reformed view of close communion or confessional communion is not widely known or understood today.  Below, this close/confessional view is described in contrast to usual OPC practice, and some Scriptural and doctrinal support for it is presented.
The OPC BD 2.B.2. states “The session shall examine the candidate for [communicant] membership to assure itself so far as possible that he [or she] possesses the knowledge requisite for active faith in the Lord Jesus Christ, relies for salvation on the work of Christ alone, is trusting Christ for salvation, and is determined by the grace of God to lead a Christian life.”
The OPC DPW 3.C.3. states “The minister shall then declare who may come to, and who are excluded from, the Lord’s Table according to the Word of God…. to invite all who are right with God and his church, through faith in the Lord Jesus, to come to the Lord’s Table. If you have received Christ and are resting upon him alone for salvation, as he is offered to you in the gospel, if you are a baptized and professing communicant member in good standing in a church that professes the gospel of God’s free grace in Jesus Christ, and if you live penitently and seek to walk in godliness before the Lord, then this Supper is for you, and I invite you in Christ’s name to eat the bread and drink the cup.”
The OPC DPW 4.A.1. states “Only those may be admitted to full [Supper] communion in the church who have been baptized and have made public profession of faith in Jesus Christ.”
The OPC DPW 4.B.2. states “The minister shall then require the person to profess publicly his Christian faith by giving assent to these or equivalent questions:

Do you believe the Bible, consisting of the Old and New Testaments, to be the Word of God, and its doctrine of salvation to be the perfect and only true doctrine of salvation?
Do you believe in one living and true God, in whom eternally there are three distinct persons—God the Father, God the Son, and God the Holy Spirit—who are the same in being and equal in power and glory, and that Jesus Christ is God the Son, come in the flesh?
Do you confess that because of your sinfulness you abhor and humble yourself before God, that you repent of your sin, and that you trust for salvation not in yourself but in Jesus Christ alone?
Do you acknowledge Jesus Christ as your sovereign Lord, and do you promise that, in reliance on the grace of God, you will serve him with all that is in you, forsake the world, resist the devil, put to death your sinful deeds and desires, and lead a godly life?
Do you promise to participate faithfully in this church’s worship and service, to submit in the Lord to its government, and to heed its discipline, even in case you should be found delinquent in doctrine or life?”

According to the above sections of the OPC BCO, as I understand it, and as is my experience of usual practice in OPC congregations, would-be participants are generally admitted to the Lord’s Supper on the basis of meeting several requirements:

Having received Christian baptism.
Having made a [credible] public profession of faith in Jesus Christ.
Living penitently [ie, not in unrepentant sin], seeking to live in a godly way.
Being a communicant member in good standing [ie, not under censure] of any church that “professes the gospel of God’s free grace in Jesus Christ.”

Specifically, the public profession of faith in Jesus Christ required of those who would be communicant members of the OPC includes several distinct affirmations:

Belief in the whole Bible as God’s Word.
Belief in the Bible’s teaching of salvation to be perfect and the exclusively-true teaching of salvation.
Belief in the Trinity and Jesus Christ’s identity as God the Son incarnate.
Confession of one’s sinfulness, self-abhorrence, humbling before God, and repentance of one’s sins.
Confession of one’s trust in Jesus Christ alone for salvation.
Acknowledgment of Jesus Christ as one’s Lord.
Promise to serve Jesus Christ entirely, to forsake the world, to resist Satan, to mortify sin, and to live in a godly way.
Promise to faithfully participate in the church’s worship and service.
Promise to submit to the church’s government and to heed its discipline in doctrine and life.

In addition to these things required of those admitted to the Supper in OPC congregations (as explained above), Scripture requires that those admitted to the Supper express affirmation (according to their ability) of the doctrinal standards of the church, not holding any principled objections to or disagreements with its teachings.
This includes a requirement that those admitted to the Supper express an understanding of the meaning and nature of the Supper (for example, as explained in OPC DW 3.C.2 and WCF 29.1, 7; WLC 168, 170), particularly Christ’s real, spiritual presence to those who participate in a worthy manner by faith, so that they are really spiritually nourished and strengthened by Him in the Supper. It may be the practice of some OPC congregations to require this, but it is not explicitly required in the OPC BCO (as far as I can tell).
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As Proverbs says, “Anxiety in a man’s heart weighs him down, but a good word makes him glad.” We all need a good word. We all need the hope of Christ. It is suffering that binds us together in that need. 

When I think about what has made my faith stronger, my first thought is when I see Christ in others. When I see others live as though heaven were real and this earth fleeting, it strengthens my faith. When I see others be generous with their time and money, or courageous enough to be people of integrity when compromising their faith is the far easier path, that strengthens my faith. People who live hidden lives.
But in terms of my own life, the most surprising circumstance that has strengthened my faith in God’s goodness is my own struggle with Lyme disease and its aftermath. Of course, the struggle has involved lots of complaining and self-focused misery.
But my pain has also caused me to commiserate with others who are also struggling—with trials far worse than mine. For some reason, my suffering has caused me to have more hope for the hurting of the world. Why is that? I am not sure I can explain it, but perhaps my pain is allowing me to see truths in Scripture that have always been there but which I had neatly boxed away.
As I have prayed for strength and healing for myself, I have often looked around at the hurting around me, including many unbelievers, and I ask, “why should I ask mercy for myself and not also for them? Why should I expect God’s love for me in my pain, but think He does not equally care for them?”
I know the correct theological answers, about profession of faith in Christ and God’s election. But somehow, when I am in pain, those answers are not enough. I feel much more like the psalmist, complaining to God about injustice, and asking why won’t He act? Why won’t He—in the end—have mercy on so many who suffer from oppression?
I feel Paul’s cry in Romans 9 when he expressed his “great sorrow and unceasing anguish in my heart” for his fellow Jews. I look around at those who are my fellow sufferers and ask for God to show them mercy—not only in this life, but in the life to come, through Christ our Lord.
Perhaps that is why I am still here—to pray. Perhaps I am Jonah under the withered plant. Perhaps we all are.
And I wonder. When I read in the Psalms about God lifting up the poor, or when Jesus says “blessed are those who mourn, for they shall be comforted,” there is no qualifier of faith there, no mention of the visible church. I know my theology. I know the technical answer, the analogy of faith I am to apply to such texts. But that does not mean I cannot wonder. And that does not mean I cannot pray for all who mourn now to be comforted, both now and forevermore. Why would I not?
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Author’s note: this essay includes reflections which may appear as part of an article in byFaith magazine sometime in 2024. This is published with their permission. My thoughts are my own.
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Instead of unleashing a torrent of fiery words upon each other, daily set about to lavish kindness upon each other. And it should be the sort of kindness that looks like the God you claim to worship. If your home is filled with shouts and biting words, determine today to give three kind compliments to your spouse and family. Our Father has shown immeasurable goodness and gentleness towards us. He’s not treated us as our sins deserve. Yet we all too often blow others’ sins and slights out of proportion.

Are you a kind person? Notice I didn’t ask “do people like you?” Or, “Are you nice?” I asked about whether you are kind or not. Of course, it’s quite easy to be friendly when out and about. But in your intimate relationships with your spouse, children, siblings, or friends, are you kind?
Along with being listed amongst the fruit of the Spirit in Galatians 5, Paul tells the Ephesians to “Be kind one to another”, and to the Colossians, “put on kindness.” But kindness, as other virtues, must be defined by Scripture not by our sensibilities. Our kindness to others must rest on the kindness God, which appeared unto us in the redeeming work of Christ, and the regenerating grace of the Holy Spirit.
God’s kindness towards us wasn’t shown on the basis of our deserving it, but because it’s in His nature. The Psalmist declared: “Because thy lovingkindness is better than life, my lips shall praise thee (Ps. 63:3).” The kindness of the Lord is superior to life itself.
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