DEPARTMNT OF CHRISTIAN

ETHICS AND PRACTICAL

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SACRAMENT OF THE HOLY COMMUNION IN

THE LIGHT OF THE PASSOVER MEAL

BY

REV. EMMANUEL BAHADUR

PRESENTED AS PART OF THE M.TH IN MININSTRY

SUPERVISOR

DR. IAIAN PROVAN

DEPARTMNT OF CHRISTIAN ETHICS AND PRACTICAL THEOLOGY

NEW COLLEGE

UNIVERSITY OF EDINURGH

15.05.1997
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CONTENTS

INTRODUCTION 4

CHAPTER ONE THE JEWISH PASSOVER AND ITS OBSERVANCE 5

PREPARING THE PASSOVER

OBSERVING THE PASSOVER

CHAPTER TWO INSTITUTION OF THE SACRAMENT OF THE HOLY COMMUNION 8

THE NEW WORDS

THE NEW CONVENANT

THE NEW COMMANDMENT TO REMEMBER

CHAPTER THREEE CELEBRATING THE HOLY COMMUNION TODAY 15

SUMMARY / CONCLUSION 17

BIBLOGRAPHY 18
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INTRODUCTION

My purpose in writing this essay is to discuss the sacrament of the holy communion as
instituted y the Lord in the light of the historical even of the Passover feast and its observance
and to argue that the Passover of the Christ is the fulfillment and consummation of the Old
Testament Passover and also to address the different issues either arising from the text, for
example was it a Passover mean or some other kind of meal which Jesus took with his disciples?
Or the issue from the congregation in Europe (Scotland) (for we don’t face such issue as yet),
should children be permitted to take and eat at the table? And then finally to addresses the
different issue which I face in my ministry in Pakistan regarding the types of people we should
permit to take and eat at the table.

Chapter one, discusses the instruction s of the first Passover Meal followed by celebration of
Israel from slavery and its observances which a devout Jew had to observe year by year.

Chapter two interprets the Passover meal as instituted by the Lord arguing that the Passover of
Christ is the fulfillment of the Jewish Passover. This chapter addresses the issues regarding the
Holy Communion which I have mentioned above.

Chapter three, addresses the different issues of my ministry of word and Sacrament in Pakistan
regarding the matter of types of people we should permit to ‘take’ and ‘eat’ at the table.
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CHAPTER ONE

THE JEWISH PASSOVER AND ITS OBSERVANCE

In this chapter we shall discuss the historical even of the Passover and its observance which a
devout Jew had to perform as a lasting covenant of liberation between God and His people.

PREPARING THE PASSOVER

In Exodus 12:21 -27 , we see Moses summons all the elders of Israel and gives them the
instructions which were given to him by God regarding the Passover, that was to accompany
the Nations, liberation from Egyptian Slavery.

They were told, Firstly, “to go at once and get sheep for your families and slaughter them for
the Passover. Then take a bunch of marjoram, dip it in the blood in the basin and smear some
blood from the basin on the lintel and the two door posts”. (Exodus 12:21, 22). The nation
along with their leaders had to sacrifice the animals. This ritual was a sigh and symbol of what
God had to perform for them but at the same time it had to be kept in faith.

J.D.Crichton says that “it was by faith that Moses accepted his vocation to become the leader of
his people…. It was by faith that he helps the Passover. “And it can be said that it was the
nations faith as well that kept the Passover.

This Passover not only involved the ritual which people kept in faith but on the other hand God
made a covenant with people (Exodus 12:12,13,23). This was a covenant of life from death, a
covenant of liberation from bondage, a covenant of future hope and covenant of Gods saving
love.

Quote, J.D.Crichton “God showed His love in the saving events of Passover, in the rescue from
Egypt, in the Passage through the Red Sea, but above all in the covenant when people bound
themselves to God who is ever faithful to his promises”.

2 jones, E. et al., The study of liturgy (revised Ed.) SPCK, 1992, p.10.
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There was an instruction among other s regarding the celebration of the Passover Feast which
is very important to note, “ And the Lord Said… tell the whole community of Israel that on the
tenth day of this month each man is to take a lamb for his family, one for each house hold
(Exodus 12:3). Here the instruction s was very clear that the lamb, the feast and its celebration
were not to be marginalized between men or women, adults or young. All the members of the
family were invited to share the meal and celebrate the liberation and the children were not
divorced from it. Here a question arises which shall be discussed in chapter two. Why do we
divorce our children to participate in the Holy Communion?

The Passover was national feast which points towards a final feast in God’s kingdom (Revelation
19:6-8) and although it was a national liberation but it has a future hoe of cosmic liberation
when there will be togetherness and newness of the whole universe in Jesus Christ who is the
creator and the Lord of the whole universe (Matthew 28:18; John 1:3; Colossians 1:20)

OBSERVING THE PASSOVER

This Passover feast which was celebrated under the leadership of Moses was to have
significance far beyond its historical situation in which it took place. After the settlement in the
Promised Land this Passover meal was to be celebrated every year as a lasting ordinance for
you your descendants (Exodus 12:14, 17, 24).

Moreover, they were instructed to remember (the Hebrew word for ‘to remember’ (Zakar) had
this sense of re-enacting here and now events of the Past) 3 the story of Exodus. And in every
generation it is a man’s duty to regard himself as if he had come out from Egypt as Scriptures
tells us ‘ on that day tell your son, I do this because of what the Lord did for me when I came
out of Egypt ( Exodus 13:8). It was not only our forefathers alone that God redeemed, but us as
well did he redeem together with them.

2 jones, E. et al., The study of liturgy (revised Ed.) SPCK, 1992, p.10.

3 Jones, E. The Greatest Old Testament Words, SCM, London, p.95.

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As scripture says: But he brought us out from there to bring us in and give us the land that he
promised on oath to our forefathers (Deuteronomy 6:23). This retelling of the story to the
children is a vital part of the Passover and indicated the fact that the children were also
included in the Passover meal.

Ralph P. Martin Says, “that it is not enough that the family at the table remember the past
redemption; they must relive in the most realistic sense. And this realism is carried over into
the future hope of the national release from bondage and a restoration to the ancestral land.

He continues to say for these reasons; the various dishes are invested with symbolic meaning.
Bitter herbs, forcefully remind the eaters of the bitterness of the bondage their fathers
suffered; the cups are taken in token of the coming deliverance and salvation….. The head of
the household takes in his hand a loaf and recites a formula which is drawn from Deuteronomy
16:3 ‘This is the bread of affliction which our fathers ate when they came out of Egypt. 4

We know that a devout Jew at the table would always remember the final feast which God’s
people will have in His kingdom.

We have concentrated upon the historical event of the Passover meal and its observance
because it is just at these points that we may enter into the understanding interpretation of the
Institution of Holy Communion, and this is the limit of our task, without trespassing into the
subsequent development of the doctrine of the Holy Communion in the latter centuries.

4 Martin Ralph P. Worship in the Early Church, Marshall, Morgan and Scott, London, 1964, p.114.
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CHAPTER TWO
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INSTITUTION OF THE SACRAMENT OF THE HOLY COMMUNION

This chapter discusses the institution of the sacrament of the Holy Communion and addresses
the question for example was it a Passover meal or other kind of meal which Jesus too with his
disciples and should we permit our children ‘to take’ and ‘eat’ at the table?

Jesus, in a full recognition that the time had come (Luke 22:15) tells His disciples to prepare a
Passover Meal for them (Luke 22:8) knowingly that this will be a first step which will bring him
to Calvary and this Cross.

In this Passover feast, the disciples as faithful Jews gathered together in the upper room in
remembrance of the exodus from Egypt. They were there with an expectation that God would
remember His covenant with Israel and send them national deliverance. “All Jews believe that,
as their nation had been set free on the first Passover, so God will send redemption on a future
Paschal night. The token of this hope is the setting of a vacant place for Elijah who will come; it
is believed, on Passover night as Messiah’s herald “5

And it is with this future hope and expectation that the disciples of the Lord sat to eat the
Passover meal, but here we have a question, was it a Passover meal or some other kind of
religious meal which Jesus took?

Although the synoptic writers and Paul’s letter to the Corinthians (Matthew 26:17; Mark 14:12;
Luke 22:7; 1 Corinthians 11:: 23-26) all agree on this issue that the night Christ was betrayed
and arrested he took the Passover meal with his disciples.

But the Gospel of St. John (Chapter 13:18-28) contradicts to these writers and is not agreed
with the day and nature of the meal. We agree to the fact that the contradiction is there but
the scholars have given their honest solutions to this problem and I quote

5 Martin Ralph P. Worship in the Early Church, Marshall, Morgan and Scott, London, 1964, p.115.

R.T. Beckwith who says that “J. Jeremias has powerfully argued that the larger meal in which
Christ was taking part was Passover meal…”6
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J. Jeremias argument is based on eleven items taken from the gospel quote , “ it took place in
the holy city; it was held at night time; it brought together a small band of men, thus preserving
the domestic atmosphere of the Jewish family feast; the disciples reclined at a table- a
peculiarity to which children of the Jewish household today draw attention by a question ; a
dish preceded the breaking of the bread; red wine was drunk- a special Passover feature; alms
giving was associated with this feast ( John 13:29);the meal closed with the Hallel hymn drawn
from Psalms 115-118;the Lord’s words over the bread and wine find a natural place as a piece
of scriptural exposition which was common at Passover ; the use of ‘SOP’ ( John 13:26) is an
evidence of the nature of the meal for this ‘SOP’ (a piece of bread dipped in a specially
prepared sauce as a memorial of bitterness of the Egyptian bondage) belongs to the feast
( Mark 14:20) and so on .” 7

Although J. Jeremias’ argument is powerful but R.T.Beckwith is not satisfied to this solution and
remarks, “how the evidence of John is to be reconciled is uncertain… And he concludes that at
all events, the general setting was the Passover season. “8

Forrester et al , while discussing the issue tries to reconcile the account of the Lord’s Supper
with that of John’s account and thus suggests that “the rite of the foot washing, which takes
central place in the Johannies account, should be understood as another way of describing the
linkage between the Lord’s supper and the death……… it may well have awakened associations
with the Old Testament figure of the suffering servant and passage such as Isaiah 53 may have
come to mind along with the sayings of the Lord like the son of man ….. Came not to be served
but to serve and to give his life as a ransom of many (Mark 10:45) thus the Lord’s Supper and
the Lord’s suffering

6 Jones C.etal., the Study of Liturgy (revised Ed.) SPCK, London, 1992, p.77

7 Martin Ralph P. Worship in the early church, Marshall, Morgan and Scott, London 1964, p.112.

8 Jones C. ibid, p.77.

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Were linked permanently and closely together, so that each lights up the mystery and
significance of the other and neither can be properly understood in isolation.”9

Hence, we say that although the contradiction is there but all agree that it was a Passover
season, and if we reconcile the Passover and the washing of the feet we say that it portrays
Jesus as the one who is a ‘suffering servant.’

Now, going back to the upper room where Jesus is going to have the Passover meal with his
disciples. The Disciples it has already been mentioned were there to celebrate the Feast in a
formal Jewish way and expectation. All the Jewish families must be having this feast according
to the instructions which were given to them but the Passover meal in the upper room took a
new turn altogether. Now a time had come when the first Passover had to be fulfilled and
consummated by another Passover – The Passover of Christ.

J.D Crichton says “The Passover of Christ fulfilled and transcends the Jewish Passover.” 10

But in this Passover meal an important thing which is missing at the table is the Lamb. “Of
course it may be that the Passover Lamb was left out for the simple reason that the Lamb of
God (John 1:29) was Himself present and would shortly offer Himself for the great redemption
of His people and the world …..”11

And we agree to the fact that although the Passover lamb was not there but the Lamb of God
was present there who was being sold and bought by the Jewish Rabbi to be killed on the cross.
While Jesus was instituting a ‘New Passover ‘his disciples at first must be puzzled but after some
time they must have thought for a moment when he fed the five thousand people and said, I’m
the bread of life –the bread which I give you is my own flesh: I give it for the life of the world
(John chapter 6), and after listening to that statement many disciples

9 Forreester et al., (Encounter with God Second Ed.) T&T Clark, Edinburgh, 1996, p.170.

10 Jones E, ET al., A Theology of Worship, SPCK, London, 1992, p.13

11 Martin Ralph P. Worship in the Early Church, Marshall, Morgan and Scott, London, 1964, p.113.
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Left him (John 6:59). but now time had come that they believe to what he says as the Israel
believed to what God said at the first Passover.

Here, the Lord interprets the Passover in a Christ centric perspective. Beckwith says that “the
action and words of our Lord at two points in the last Supper, recorded by the synoptists and in
1 Cor.11 follow the normal pattern of Jewish meal as seen in the feedings of the five thousand
and the four thousand , Acts 27:37 f. and in the earliest description o the Passover meal…..
Graces are normal; only our Lord’s interpretative and eschatological words and command to
repeat (Mark 14; 22, 24 f; 1 Cor.11; 22f) are new.”12

Now let us look at the new words, new covenant and new command to remember one by one.

THE NEW WORDS

All the synoptists and Paul agree that the night he was arrested he sat with them at the table
and while holding the bread he said, ‘this is my body which is given fro you’ and after the meal
he took the cup and said ‘this cup is the new covenant in my blood’……. Shed for many for the
forgiveness of sins.

Ralph P.Martin says that “the key to his words lies in the Passover interpretation of
Deuteronomy 16:3….. Jesus declared that the bread in His hand stands for his body, shortly to
be yielded up in the service of God’s redeeming purpose ( Hed.10:5-10) and His blood out
poured in death, recalling the sacrificial rites of the Old Testament, is represented in the cup of
blessing on the table.”13

‘My body’ and ‘My blood’ were the new words in the sense that it pointed to the cross and the
sacrifice made once for all. Hence the declaration of the ‘New Passover’ made by Christ, was/is
the Gospel for the whole world (John 3:16) and the church has to declare it.

12 Jones et al, The Jewish Background of the Christian Worship, SPCK, London, 1992, p.77

11 Martin Ralph P. Worship in the Early Church, Marshall, Morgan and Scott, London, 1964 , p.116.
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THE NEW COVENANT

The Passover cup which Jesus was holding in His hand is associated with the covenant (Exodus
24:3-11) which God made with his people, verse 8 says that ‘Moses then took up the blood and
flung it over to the people saying, this is the blood of covenant which the Lord had made with
you on the terms of this book’. We know from the test that Moses while initiating the covenant
threw it over the lambs’ blood to the people. And if he lamb’s blood could be accepted as a
symbol of God’s covenant and if Abel’s blood could cry to God for revenge, how much more the
Lord’s bloodshed on the cross were to bring liberation and exodus (Heb.9.14).

But what was the need for the ‘New Covenant’? Ralph P.Martin while commenting on the issue
says that ‘this compact was a failure because of Israel’s defection (Jeremiah 3:23; 31; 32) and
rebellion (Isaiah 1:2; Hosea 6:7). Jeremiah speaks, therefore, of a new covenant which the Lord
will make (Jeremiah 31:31-34); and the fulfillment of this hope is announced in the upper room,
with the emphasis falling on those elements which Jeremiah had predicted. The inwardness of
faith, personal responsibility and the pledge of a full forgiveness.”14 Hence we say that the
New Covenant does involve, the Lord’s sacrifice and the inwardness of faith but both are the
works of God (vv 33, 34). The first exodus brought deliverance to one nation but “Christ died for
the deliverance of all: this was a ‘New Exodus’ the fulfillment and completion of the old.” 15

THE NEW COMMANDMENT TO REMEMBER

IN THE UPPSER ROOM Jesus not only instituted the ‘new Passover’ but he commanded (as it
was said to the Jewish nation Exodus 13:3, 9; Deut. 16:3) his disciples to remember it. Waldron
says that “Luke 22:19 and 1 Corinthians 11:22-26 use such words as ‘remember, remembrance,
proclaim repeatedly to describe its essential character”16 and these words emphasizes the fact
that the Church should celebrate the Passover of Christ and proclaim to the world ‘the mystery
of God, hidden for ages

14 Martin Ralph P. Worship in the Early Church, Marshall, Morgan and Scott, London, 1964, p.117.

15 Forreester et al., (Encounter with God Second Ed.) T&T Clark, Edinburgh, 1996, p.171.

16 Waldron S. A Modern Exposition of the 1689 Baptist Confession of Faith, p.365.

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And generations, are now made manifest (Col.1:26) and the essence of that mystery is that God
is love (1 john 4; 8). This Jesus made plain through his life, his words, and his passion, death and
resurrection.

The word mystery of God Col. 1:26 which Paul uses for Christ as the mystery (muster ion) of
God has a substitute word (Sacramentum) Sacrament. The word Sacrament is itself, after all
entirely unscriptural…. The word sacramentum was used by Jerome to translate the New
Testament.18

When we celebrate the Holy Communion we do not use this term mystery of God but instead
we use ‘Sacrament’ meaning ‘Thanksgiving’. And the fact remains that the celebration of the
Holy Communion is a mystery of God made plain by Christ and a thanksgiving to the Lord for His
Passover for it brings liberation to all cosmic world.

Now we come to the question that should we allow our children to celebrate the sacrifice at
the Lord’s Table or not? In the Jewish Passover we have the instructions that the family (all
circumcised) were told to celebrate the feast (Exodus 12:42-49). and ;if circumcised children
were permitted by God to celebrate the feast for they were the sharer of their parents faith and
joint heirs of God’s covenant they why should we divorce our Baptized children ( if circumcision
and baptism bring them under covenant ) to celebrate the holy communion at the Lord’s table.

Waldron, while commenting on the issue of children’s admission to the Lord’s table brings in
the Paedo-Baptists views and addresses to it that they argue from the Exodus 12:26-27 that
infants were not admitted to the Passover without intelligent understanding …….. That children
are in the covenant, yet though the Lord’s Supper is clearly a sign of the covenant (1 Cor.
11:25). They do not give the Lord’s Supper to their baptized children. They require a personal
confessing faith before participation in the Lord’s Supper, The conclusion ought to be that all
the baptized should earth Lord’s Supper”19

17 Jones E, ET al., A Theology of Worship, SPCK, London, 1992, p.13

18Macgregor, Corpus Christi, The Nature of the Church, p.178.

19 Waldron S. A Modern Exposition of the 1689 Baptist Confession of Faith, p.365.

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This issue was also discussed and passed in the General Assembly meeting (May 1992) of the
Church of Scotland, and since the passing of the General Assembly’s new legislation about this
matter here was a tremendous diversity of opinion with the Kirk session and congregation of
the Church of Scotland, for the General Assembly left the matter at the discretion of the Kirk
session to look into the matter and where a Kirk Session is satisfied……… to the respond in faith
to take and eat……. It may admit such children at the Lord’s stable. Dr. Iain Provan in a case
study entitle, The Old Testament and Ministry ( case Study ) ; children and communion (IQP
Feb.93) indicates there different views which were then being argued in this congregation
regarding the issue. And there is a brief summary of the views.

Firstly, similar to the pastors view there were few active educated parents holding the view that
the children should not be considered as mini adult and an elderly elder should not judge the
valididity of their faith. Another group (consisting of older members) was arguing that the
children should wait until they were old enough to enter meaningfully into the experience.
They should not be rushed into being adults. Still another group with an Evangelical background
argued, ‘you cannot take communion … unless you are a true believer who has accepted God’s
grace, indeed unless you are a full member of the Church’…. Dr. Iain Provan says that ‘my role
in the whole debate with the congregation was complicated one…. I argued for the change in
law….there was simple conflict between the biblical view of children/sacraments on the one
hand the traditions of the Church on the other, and we had to decide whether we believe in law
or grace. In the end, the Kirk Session decided to proceed to admit children to communion……

I agree to what Dr. Iain Provan says that we had to decide whether we believe in law or grace,
and thus we say that since the first Passover was a family feast and so was the Lord’s supper, so
the children should be permitted to ‘take’ and ‘eat’ at the table and it should be with the
discretion of both session ad parents to settle the issue collectively according to their own
context.
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CHAPTER THREE

CELEBRATING THE HOLY COMMUNION TODAY

This chapter addresses the different issues which the congregation of Pakistan faces.
For Example should we permit a Christian women married to a Muslim to ‘take’ and ‘eat’ at the
table. Can a person having two wives celebrate at the table or can a man practicing black magic
be permitted to take and eat at the tale?

In our congregation; to marry a Muslim man (one cannot think of marrying a Muslim lady) is
considered as a hideous sin. People in the congregation argue that since it is mainly because of
money or status for which she has sold her faith. So such a woman should not be allowed to
celebrate at the table. She is taken as a stranger and congregation suspects that we should
observe a social boycott with her.

In my congregation where I was installed seven years ago, there was such a lady. Her husband
had allowed her to attend the Church service which they normally don’t do. She claimed herself
to be a Church member (where the Congregation does not accept) and at the same time
celebrates the Muslim festivals. She was/is a Church goer. I could not stop her attending the
Church but on the issue of permitting her to celebrate the Holy Communion was a big issue for
me, and it took me months to reconcile the issue, now she takes and eats at the table. Why
couldn’t I stop her to celebrate at the table?

Firstly, t is the Lord’s table not mine or a Church‘s table and if the Lord allows the sinner like
Judas Iscariot to come and celebrate at the table then who am I to stop any one? For it is
through grace we are saved!

Secondly, by permitting her to ‘take and ‘eat’ we provide an opportunity to her to have an
encounter with God.

Now the other issues like can a man having two wives (one cannot marry another wife when
the first one is alive-church of Pakistan constitution), or Can a man practicing black magic ‘take’
and ‘eat’ at the Lord’s table .Most of the people argue that both, the former (for he is an
adulterer) and later (being a practioner of black magic) will not enter into the Kingdom of God
which were to follow in future. But on the other hand it is argued that the Lord in his ministry
was known as friends of sinners and in the upper room Judas Iscariot who afterwards betrayed
him and Peter who disowned him were there at his table and they shared with him.
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Finally, the issue can a man eat from two tables? In my country Muslims celebrate two main
festivals-one of them is Eid-Ul-Baqqar when they slaughter millions of animals to
commemorate the sacrifice of Isaac (they say Ishmael) which Abraham offered to God, they eat
and share they meet with others which they sacrifice before God.

Since Christians are their neighbors eat the mat which is given to them. So it is mostly the
Pentecostal or Brethren who stat arguing even a week before the festival starts that the
Christians should not eat the sacrificial meat and they quote (1 Cor. Chapter 8) . They also argue
that since Jesus is our Paschal Lamb who invites us at his table so we should not eat from the
other table.

But on the other hand it is argued that God’s Kingdom is not based on eating and drinking and if
I take part in the meal with thankfulness, why am I denounced because of something I thank
God for? Says Paul (1 Cor. 10:30).

To conclude we say that these issues are just as old as the church is an secondly as old as the
Christians and Muslims living together in Indo-Pak sub continent and they should be addressed
with a sound Biblical knowledge so that the grace of our Lord Jesus and not the Law should be
preached and known to the people so that they could have an encounter with God and may be
liberated.
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SUMMARY /CONCLUSION

In the first chapter we have seen that God in His mercy and love pledges a covenant with His
people which would bring liberation from the slavery. And that in faith they had to smear the
blood at the two side of the door and lintel. This covenant was a lasting one for they had to
celebrate it from generation to generation, remembering the past liberation and hoping for a
final liberation and feast.

As the days went on, God’s people became rebellious against Him and the observance and
celebration of Passover along with all the sacrificial system became ritualism. Thus God had to
bring a ‘new covenant; (Jer. 31l31-31) not written with hands on tablets of stone but instead
carved on the hearts of the people. This new covenant was to be the consummation and
fulfillment of the old covenant.

And at the fullness of time, God sent His son (John 3:16; Gal.) into this world. This Paschal Lamb
(John 1L29) claimed that I’m the bread of life and then at the end of his ministry he instituted a
‘New Passover’ with ‘New Covenant’ in his blood. His disciples in a family atmosphere and in
faith celebrated this ‘New Passover; believing that this messianic feast would bring a ‘New
Exodus’ and that they would celebrate a final feast with him in God’s Kingdom. (Luke 22:16).

Along with a ‘New Covenant’ he gave a ‘New Commandment of Remembrance.’ A

commandment to celebrate and declare the ‘New Passover,’ and since Christ’s Passover was
instituted in a family atmosphere and is for everyone for God says come all ye thirsty……….. (IS,
55:1) so all can come ‘take’ and ‘eat’ because it is the Lord’s Table for a family and for
everyone.
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Bibliography

1 jones, E. et al., The study of liturgy (revised Ed.) SPCK, 1992, p.10.

2 Jones, E. The Greatest Old Testament Words, SCM, London, p.95.

3 Martin Ralph P. Worship in the Early Church, Marshall, Morgan and Scott, London, 1964,
p.114.

4 Jones C.etal., the Study of Liturgy (revised Ed.) SPCK, London, 1992, p.77

5 Jones C. ibid, p.77.

6 Macgregor, Corpus Christi, The Nature of the Church, p.178.

7 Waldron S. A Modern Exposition of the 1689 Baptist Confession of Faith, p.365.