The Constitutional Church of Christ

Ecclesiology
The Constitutional Church of Christ

© July 2009 -Right Reverend Philippe L. De Coster, D.D.
The Constitutional Church of Christ as found in the Acts of the Apostles, the
book of birth and growth of God’s New Covenant Assembly, in its largest
signification, is the whole company of regenerate persons in all times and ages,
in heaven and on earth.
Jesus Christ, the Cornerstone of the Church

The earthly ministry of Jesus Christ was initially one of preaching the Gospel,
which means “Good News” about the Kingdom of God, of teaching, of healing
and of prayer. He came not to be served, but to serve, and give His life for
many. The characteristic terms used to describe his ministry are ‘diakonia’ and
its cognates, which are associated particularly with waiting at table as server
(also, ‘doulos’, meaning slave). This emphasis appears in all four Gospels.
“Even as the Son of man came not to be ministered unto, but to minister, and to
give his life a ransom for many. (Matthew 20: 28)” (KJV)
“For even the Son of man came not to be ministered unto, but to minister, and to
give his life a ransom for many. (Mark 10: 45)” (KJV)
“For whether is greater, he that sitteth at meat, or he that serveth? is not he that
sitteth at meat? but I am among you as he that serveth. (Luke 22: 27)” (KJV
“He riseth from supper, and laid aside his garments; and took a towel, and
girded himself. After that he poureth water into a bason, and began to wash the
disciples' feet, and to wipe them with the towel wherewith he was girded. Then
cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my
feet? Jesus answered and said unto him, What I do thou knowest not now; but
thou shalt know hereafter. Peter saith unto him, Thou shalt never wash my feet.
Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter
saith unto him, Lord, not my feet only, but also my hands and my head. Jesus
saith to him, He that is washed needeth not save to wash his feet, but is clean
every whit: and ye are clean, but not all. For he knew who should betray him;
therefore said he, Ye are not all clean. So after he had washed their feet, and had
taken his garments, and was set down again, he said unto them, Know ye what I
have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I
then, your Lord and Master, have washed your feet; ye also ought to wash one
another's feet. For I have given you an example, that ye should do as I have done
to you. Verily, verily, I say unto you, The servant is not greater than his lord;
neither he that is sent greater than he that sent him. If ye know these things,
happy are ye if ye do them. (John 13: 4-17)”
Such a ministry of dedicated service entailed the offering of the whole life to
God, culminating in his crucifixion at Calvary’s Cross, which the New
Testament writers understand as a priestly, sacrificial act to make atonement for
the whole sinful world, coming short of the glory of God. Jesus Christ came to
save us all.
“Wherefore when he cometh into the world, he saith, Sacrifice and offering thou
wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices
for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the
book it is written of me,) to do thy will, O God. Above when he said, Sacrifice
and offering and burnt offerings and offering for sin thou wouldest not, neither
hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to
do thy will, O God. He taketh away the first, that he may establish the second.
By the which will we are sanctified through the offering of the body of Jesus
Christ once for all. And every priest standeth daily ministering and offering
oftentimes the same sacrifices, which can never take away sins: But this man,
after he had offered one sacrifice for sins for ever, sat down on the right hand of
God; From henceforth expecting till his enemies be made his footstool. For by
one offering he hath perfected for ever them that are sanctified. (Hebrews 10: 5-
14)” (KJV)
“By whom also we have access by faith into this grace wherein we stand, and
rejoice in hope of the glory of God. (Romans 5: 2)” (KJV)
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“But now in Christ Jesus ye who sometimes were far off are made nigh by the
blood of Christ. For he is our peace, who hath made both one, and hath broken
down the middle wall of partition between us; Having abolished in his flesh the
enmity, even the law of commandments contained in ordinances; for to make in
himself of twain one new man, so making peace; And that he might reconcile
both unto God in one body by the cross, having slain the enmity thereby: And
came and preached peace to you which were afar off, and to them that were
nigh. For through him we both have access by one Spirit unto the Father.
(Ephesians 2: 13 – 18)” (KJV)
“In whom we have boldness and access with confidence by the faith of him.
(Ephesians 3: 12)” (KJV)
“And walk in love, as Christ also hath loved us, and hath given himself for us an
offering and a sacrifice to God for a sweet smelling savour. (Ephesians 5: 2)”
(KJV)
“My little children, these things write I unto you, that ye sin not. And if any man
sin, we have an advocate with the Father, Jesus Christ the righteous: And he is
the propitiation for our sins: and not for ours only, but also for the sins of the
whole world. (1 John 2: 1-2)” (KJV)
So, Jesus of Nazareth, a ‘layman’ in Jewish terms, acted as both ‘rabbi’ and
‘priest’ in performing what his followers came to understand as a divine
ministry of reconciliation for the world, yesterday, today and tomorrow.
“And all things are of God, who hath reconciled us to himself by Jesus Christ,
and hath given to us the ministry of reconciliation; To wit, that God was in
Christ, reconciling the world unto himself, not imputing their trespasses unto
them; and hath committed unto us the word of reconciliation. (2 Corinthians 5:
18-19)” (KJV)
The Church of Jesus Christ is compared to a city where converted sinners find
shelter; and, to a house where every converted sinner is a member of the family.
The Church is also compared to a building, founded on the doctrine of Jesus
Christ, delivered by the prophets of the Old Testament, and the Apostles of the
New Testament. God dwells in all believers in Jesus Christ, and through the
Holy Spirit, they are made the temple of the living God.
“Now therefore ye are no more strangers and foreigners, but fellowcitizens with
the saints, and of the household of God; And are built upon the foundation of the
apostles and prophets, Jesus Christ himself being the chief corner stone; In
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whom all the building fitly framed together groweth unto an holy temple in the
Lord: In whom ye also are builded together for an habitation of God through the
Spirit. (Ephesians 2: 19-22)” (KJV)
Salvation, saved by grace.
Entering the Constitutional Church is by yielding faith in the Lord Jesus Christ,
the first condition followed by baptism as stressed in the Acts of the Apostles.
“To him give all the prophets witness, that through his name whosoever
believeth in him shall receive remission of sins. (Acts 10: 43)” (KJV)
Gentiles do not need to first become Jews; they receive forgiveness and
salvation simply through believing.
“And the hand of the Lord was with them: and a great number believed, and
turned unto the Lord. (Acts 11: 21)” (KJV)
“And when they had ordained them elders in every church, and had prayed with
fasting, they commended them to the Lord, on whom they believed. (Acts 14:
23)” (KJV)
“And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and
thy house. (Acts 16: 31)” (KJV)
However, believing in the Lord Jesus Christ involves repentance. On numerous

occasions the Gospel bearers of good news exhorted the people to believe in
Jesus Christ; while, on other occasions they urged people to repent.
“Then Peter said unto them, Repent, and be baptized every one of you in the
name of Jesus Christ for the remission of sins, and ye shall receive the gift of the
Holy Ghost. (Acts 2: 38)” (KJV)
“Repent ye therefore, and be converted, that your sins may be blotted out, when
the times of refreshing shall come from the presence of the Lord; And he shall
send Jesus Christ, which before was preached unto you: Whom the heaven must
receive until the times of restitution of all things, which God hath spoken by the
mouth of all his holy prophets since the world began. (Acts 3: 19-21)” (KJV)
“Him hath God exalted with his right hand to be a Prince and a Saviour, for to
give repentance to Israel, and forgiveness of sins. (Acts 5: 31) (KJV)
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“Repent therefore of this thy wickedness, and pray God, if perhaps the thought
of thine heart may be forgiven thee. (Acts 8: 22)” (KJV)
“When they heard these things, they held their peace, and glorified God, saying,
Then hath God also to the Gentiles granted repentance unto life. (Acts 11: 18)”
(KJV)
“And the times of this ignorance God winked at; but now commandeth all men
every where to repent: Because he hath appointed a day, in the which he will
judge the world in righteousness by that man whom he hath ordained; whereof
he hath given assurance unto all men, in that he hath raised him from the dead.
(Acts 17: 30-31)” (KJV)
“Testifying both to the Jews, and also to the Greeks, repentance toward God,
and faith toward our Lord Jesus Christ. (Acts 20: 21)” (KJV)
“But shewed first unto them of Damascus, and at Jerusalem, and throughout all
the coasts of Judaea, and then to the Gentiles, that they should repent and turn to
God, and do works meet for repentance. (Acts 26: 20)” (KJV)
Paul’s statement , “repentance towards God, and faith toward our Lord Jesus
Christ” (Acts 20: 21), suggests repentance is bound up in faith. To have faith is
to repent; without repentance faith is not possible.
Salvation is through the grace of God. When the apostle Paul came to Achaia he
helped those who had believed through grace.
“And when he was disposed to pass into Achaia, the brethren wrote, exhorting
the disciples to receive him: who, when he was come, helped them much which
had believed through grace: For he mightily convinced the Jews, and that
publickly, shewing by the scriptures that Jesus was Christ. (Acts 18: 27-28)”
(KJV)
In this way God in due time manifested His grace to Lydia and to others what
had been resolved before time began.
“And a certain woman named Lydia, a seller of purple, of the city of Thyatira,
which worshipped God, heard us: whose heart the Lord opened, that she
attended unto the things which were spoken of Paul. (Acts 16: 14)” (KJV)
“And when the Gentiles heard this, they were glad, and glorified the word of the
Lord: and as many as were ordained to eternal life believed. (Acts 13: 48)”
(KJV)
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Salvation is apart from any works. The Jerusalem Council in Acts 15 resolved
that Gentiles did not need to be circumcised nor observe the Law of Moses to be
saved. They were saved by faith alone.
We are now ready for the formation of the constitutional Church of Christ,
baptism the only condition for membership. In this sense, the church is identical
with the spiritual kingdom of God; meaning the redeemed in which God in
Christ exercises actual spiritual dominion.
“Jesus answered and said unto him, Verily, verily, I say unto thee, except a man
be born again, he cannot see the kingdom of God. (John 3: 3)” (KJV)
“Jesus answered, Verily, verily, I say unto thee, except a man be born of water
and of the Spirit, he cannot enter into the kingdom of God. (John 3: 5)” (KJV)
The formation and purpose of the Church of Christ.
The constitutional church in its large sense, is nothing less than the body of
Christ – the spiritual organism to which our Lord gives spiritual life, and
through which he manifests the fullness of his power and grace. The church,
God’s Assembly, cannot be defined in merely human terms, as an aggregate of
persons associated for social, benevolent charitable work, or even spiritual
purposes. There is a transcendent element in the Constitutional Church. It is the
great company of baptised persons whom Christ has saved, in whom he dwells,
to whom and through whom he reveals God.
“And hath put all things under his feet, and gave him to be the head over all
things to the church, which is his body, the fullness of him that filleth all in all.
(Ephesians 1: 22-23)” (KJV)
The Holy Scriptures, however, distinguish between the invisible and universal
church, and the individual church, in which the universal church takes local and
temporal form, and in which the idea of the church as a unit is concretely
exhibited.
Two intervening purposes of the church can be delineated: (1) gathered,

ministering to the body, (2) scattered, and ministering to the whole world. It is
absolutely important to make a distinction between these two purposes. On the
one hand, the local church gathers as a body of baptised believers, wherein they
minister to one another; while on the other hand, the church is to minister the
Gospel of Jesus Christ to unbelievers in every part and corner of the world.
These two purposes must be kept distinct: the church ministering to both
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believers and unbelievers. Obviously, there are a number of functions in each of
these two major areas.
The local or individual church may be defined as that smaller company of

believers, regenerated in the Lord Jesus Christ through personal and yielding
faith in Him, and baptised. The individual church or congregation, unite
themselves in membership, in accordance to Christ’s laws, for the purpose of
securing the total establishment of his kingdom in themselves and in the whole
evangelising world.
“And if he shall neglect to hear them, tell it unto the church: but if he neglect to
hear the church, let him be unto thee as an heathen man and a publican.
(Matthew 18: 17)” (KJV)
“Confirming the souls of the disciples, and exhorting them to continue in the
faith, and that we must through much tribulation enter into the kingdom of God.
And when they had ordained them elders in every church, and had prayed with
22-23)” (KJV)
“Likewise greet the church that is in their house. Salute my wellbeloved

Epaenetus, who is the firstfruits of Achaia unto Christ. (Romans 16: 5)” (KJV)
“Unto the church of God which is at Corinth, to them that are sanctified in
Christ Jesus, called to be saints, with all that in every place call upon the name
of Jesus Christ our Lord, both theirs and ours: Grace be unto you, and peace,
from God our Father, and from the Lord Jesus Christ. (1 Corinthians 1: 2 – 3)”
(KJV)
“For this cause have I sent unto you Timotheus, who is my beloved son, and
faithful in the Lord, who shall bring you into remembrance of my ways which
be in Christ, as I teach every where in every church. (1 Corinthians 4: 17)”
(KJV)
“For ye, brethren, became followers of the churches of God which in Judaea are
in Christ Jesus: for ye also have suffered like things of your own countrymen,
even as they have of the Jews. (1 Thessalonians 2: 14)” (KJV)
Besides the two significations of the term ‘church’, the invisible, universal
church and the local one, there are properly no others. The purpose of the local
church is to observe the ordinances (sacraments) among believers, and through
teaching coming to maturity.
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“Till we all come in the unity of the faith, and of the knowledge of the Son of
God, unto a perfect man, unto the measure of the stature of the fullness of
Christ. (Ephesians 4: 13)” (KJV)
Many activities are noted in the local and gathered church to accomplish this
end.
The word ‘ecclesia’ is used in the following quotations to designate a popular

assembly. However, it is a secular use of the term, and, therefore, does not here
concern us.
“This is that Moses, which said unto the children of Israel, A prophet shall the
Lord your God raise up unto you of your brethren, like unto me; him shall ye
hear. This is he, that was in the church in the wilderness with the angel which
spake to him in the mount Sina, and with our fathers: who received the lively
oracles to give unto us. (Acts 7: 37 – 38)” (KJV)
“Some therefore cried one thing, and some another: for the assembly was
confused; and the more part knew not wherefore they were come together. (Acts
19: 32)” (KJV)
“But if ye inquire any thing concerning other matters, it shall be determined in a

lawful assembly. (Acts 19: 39)” (KJV)
In certain and other passages, the word ‘ecclesia’ appears to be used either as a
generic or a collective term, to denote simply the body of independent local
churches existing in a given region or at a certain time in history.
“And God hath set some in the church, first apostles, secondarily prophets,
thirdly teachers, after that miracles, then gifts of healings, helps, governments,
diversities of tongues. (1 Corinthians 12: 28)” (KJV)
“These things write I unto thee, hoping to come unto thee shortly: But if I tarry
long, that thou mayest know how thou oughtest to behave thyself in the house of
God, which is the church of the living God, the pillar and ground of the truth.
And without controversy great is the mystery of godliness: God was manifest in
the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles,
believed on in the world, received up into glory. (1 Timothy 3: 15)” (KJV)
However, since there is no evidence that these churches were bound together in
any outward organisation, this use of the term “ecclesia” cannot be regarded as
adding any new sense to those of the ‘universal church’, and the ‘local church’.
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Note that the prevailing usage of the New Testament gives to the term ‘ecclesia’
the second of these significations. It is this local church only which has definite
and temporal existence, and from this alone we are making considerations.
The Church is an institution of divine appointment.
The Church like the Christian family, and even the State, is an institution of
divine appointment. This is plain language, the local church from its relation to
the universal church, as its concrete embodiment. It is of necessity grounded in
the social and religious nature of man; and, from the Holy Scripture as to the
Lord’s command in Matthew 18: 17.
The designation ‘Church of God’ applies to the individual or local churches.
“Unto the church of God which is at Corinth, to them that are sanctified in
Christ Jesus, called to be saints, with all that in every place call upon the name
of Jesus Christ our Lord, both theirs and ours. (1 Corinthians 1: 2)” (KJV)
The church, unlike the family and the state, is a voluntary society. This is
because the local church is the outward expression of that rational and free life
in Christ, which characterises the church as a whole. In this, it differs from
other organisations of divine appointment, which are not optional as teams and
groups. Membership in the church is not hereditary or compulsory, it is a free
choice of the one having accepted Jesus Christ in his own life and it baptised,
enters the local church-life. As such, the church is formed from within, a
voluntary association of believers in Christ, united together for the purposes of
worship and edification.
“For where two or three are gathered together in my name, there am I in the
midst of them. (Matthew 18: 20)” (KJV)
Christ is present in His Church and in the world by the Holy Spirit, regenerating
all men that come to Him in yielding faith, regenerating them by the sovereign
action of the Spirit, and finally organising them into himself as the living centre,
the only principle that can explain the existence of the church and its missionary
work in the world. The head (Christ) and the body (of believers), are one and
one name.
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“Whosoever believeth that Jesus is the Christ is born of God: and every one that
loveth him that begat loveth him also that is begotten of him. (1 John 5: 1)”
(KJV)
“For as the body is one, and hath many members, and all the members of that
one body, being many, are one body: so also is Christ. For by one Spirit are we
all baptized into one body, whether we be Jews or Gentiles, whether we be bond
or free; and have been all made to drink into one Spirit. For the body is not one
member, but many. (1 Corinthians 12: 12 – 14)” (KJV)
Organisation of the Church or “Faith and Order”.
An organisation may exist without knowledge of writing, without written

records, lists of members, or formal choice of officers. These last are the proofs,
reminders and helps of organisation, but are not essential to it.
The apostles were the foundation of the church, but ‘elders’ were appointed to
lead the local churches.
“Then they that gladly received his word were baptized: and the same day there
were added unto them about three thousand souls. And they continued
steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and
in prayers. (Acts 2: 41-42)” (KJV)
23)” (KJV)
“And when they were come to Jerusalem, they were received of the church, and
of the apostles and elders, and they declared all things that God had done with
them. (Acts 15: 4)” (KJV)
The term ‘elder’ (prebyteros) suggest the maturity and dignity of the office.
Elders were a plurality in the local church.
23)” (KJV)
“When therefore Paul and Barnabas had no small dissension and disputation
with them, they determined that Paul and Barnabas, and certain other of them,
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should go up to Jerusalem unto the apostles and elders about this question. (Acts
15: 2)” (KJV)
“And when they were come to Jerusalem, they were received of the church, and
of the apostles and elders, and they declared all things that God had done with
them. (Acts 15: 4)” (KJV)
They were responsible for spiritual leadership in the assembly.
“Then the disciples, every man according to his ability, determined to send relief
unto the brethren which dwelt in Judaea: Which also they did, and sent it to the
elders by the hands of Barnabas and Saul. (Acts 11: 29 – 30)” (KJV)
23)” (KJV)
Deacons, although not specifically named in the Acts of the Apostles, are
referred to in Acts, chapter 6.
“And in those days, when the number of the disciples was multiplied, there
arose a murmuring of the Grecians against the Hebrews, because their widows
were neglected in the daily ministration. Then the twelve called the multitude of
the disciples unto them, and said, It is not reason that we should leave the word
of God, and serve tables. Wherefore, brethren, look ye out among you seven
men of honest report, full of the Holy Ghost and wisdom, whom we may appoint
over this business. (Acts 6: 1 – 3)” (KJV)
Functions of the Constitutional Church

The Priesthood of all believers in Christ
“Buried with him in baptism, wherein also ye are risen with him through the
faith of the operation of God, who hath raised him from the dead. (Colossians 2:
12)” (KJV)
All baptised believers in the Lord Jesus Christ continue His ministry of
reconciliation with the Heavenly Father. Jesus’ own offering for sin on
Calvary’s Cross was final and complete, but it opened the way for his baptised
followers to perform acceptable priestly and sacrificial duties.
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“By the which will we are sanctified through the offering of the body of Jesus
Christ once for all. And every priest standeth daily ministering and offering
oftentimes the same sacrifices, which can never take away sins: But this man,
after he had offered one sacrifice for sins for ever, sat down on the right hand of
God; From henceforth expecting till his enemies be made his footstool.
(Hebrews 10: 10 – 13)” (KJV)
“Having therefore, brethren, boldness to enter into the holiest by the blood of
Jesus, By a new and living way, which he hath consecrated for us, through the
veil, that is to say, his flesh; And having an high priest over the house of God;
Let us draw near with a true heart in full assurance of faith, having our hearts
sprinkled from an evil conscience, and our bodies washed with pure water.
(Hebrews 10: 19 - 22)” (KJV)
Sacerdotal and liturgical terminology from the Old Testament is abundantly

used by New Testament writers to describe the ministry of the Constitutional
Church of Christ, and to describe the ministry of the church, both as a priestly
community and as a group of individuals.
“Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to
offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2: 5)”
(KJV)
“But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar

people; that ye should shew forth the praises of him who hath called you out of
darkness into his marvellous light. (1 Peter 2: 9)” (KJV)
“And from Jesus Christ, who is the faithful witness, and the first begotten of the
dead, and the prince of the kings of the earth. Unto him that loved us, and
washed us from our sins in his own blood, And hath made us kings and priests
unto God and his Father; to him be glory and dominion for ever and ever. Amen.
(Revelation 1: 5 – 6)” (KJV)
“I beseech you therefore, brethren, by the mercies of God, that ye present your
bodies a living sacrifice, holy, acceptable unto God, which is your reasonable
service. (Romans 12: 1)” (KJV)
The sacrifices offered are not ritual ones but the daily acts by which God is
honoured and worshipped, while his grace is proclaimed among all men and
nations.
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“That I should be the minister of Jesus Christ to the Gentiles, ministering the
gospel of God, that the offering up of the Gentiles might be acceptable, being
sanctified by the Holy Ghost. (Romans 15: 16)” (KJV)
“But I have all, and abound: I am full, having received of Epaphroditus the
things which were sent from you, an odour of a sweet smell, a sacrifice
acceptable, well pleasing to God. (Philippians 4: 18)” (KJV)
“For I am now ready to be offered, and the time of my departure is at hand. (2

Timothy 4: 6)” (KJV)
“By him therefore let us offer the sacrifice of praise to God continually, that is,
the fruit of our lips giving thanks to his name. But to do good and to
communicate forget not: for with such sacrifices God is well pleased. (Hebrews
13: 15-16)” (KJV)
This priesthood is basic to baptised membership all over Christianity, and is

never applied in the New Testament to a restricted group or a particular office in
the “Constitutional Church of Christ.”
Like our Lord Jesus Christ, his followers were to undertake ‘diakonia’: they
were to serve him in the persons of the needy, and to use their spiritual gifts
(charismata) for the benefit of others.
“When the Son of man shall come in his glory, and all the holy angels with him,
then shall he sit upon the throne of his glory: And before him shall be gathered
all nations: and he shall separate them one from another, as a shepherd divideth
his sheep from the goats: And he shall set the sheep on his right hand, but the
goats on the left. Then shall the King say unto them on his right hand, Come, ye
blessed of my Father, inherit the kingdom prepared for you from the foundation
of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye
gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I
was sick, and ye visited me: I was in prison, and ye came unto me. Then shall
the righteous answer him, saying, Lord, when saw we thee an hungred, and fed
thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took
thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and
came unto thee? And the King shall answer and say unto them, Verily I say unto
you, Inasmuch as ye have done it unto one of the least of these my brethren, ye
have done it unto me. Then shall he say also unto them on the left hand, Depart
from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no
drink: I was a stranger, and ye took me not in: naked, and ye clothed me not:
sick, and in prison, and ye visited me not. Then shall they also answer him,
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saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked,
or sick, or in prison, and did not minister unto thee? Then shall he answer them,
saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of
these, ye did it not to me. And these shall go away into everlasting punishment:
but the righteous into life eternal. (Matthew 25: 31 – 46)” (KJV)
“As every man hath received the gift, even so minister the same one to another,
as good stewards of the manifold grace of God. (1 Peter 4: 10)” (KJV)
The apostle Paul uses the analogy of a human body, with various limbs and
organs each having a different function.
“I beseech you therefore, brethren, by the mercies of God, that ye present your
bodies a living sacrifice, holy, acceptable unto God, which is your reasonable
service. And be not conformed to this world: but be ye transformed by the
renewing of your mind, that ye may prove what is that good, and acceptable, and
perfect, will of God. For I say, through the grace given unto me, to every man
that is among you, not to think of himself more highly than he ought to think;
but to think soberly, according as God hath dealt to every man the measure of
faith. For as we have many members in one body, and all members have not the
same office: So we, being many, are one body in Christ, and every one members
one of another. Having then gifts differing according to the grace that is given to
us, whether prophecy, let us prophesy according to the proportion of faith; Or
ministry, let us wait on our ministering: or he that teacheth, on teaching; Or he
that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he
that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be
without dissimulation. Abhor that which is evil; cleave to that which is good. Be
kindly affectioned one to another with brotherly love; in honour preferring one
another; Not slothful in business; fervent in spirit; serving the Lord; Rejoicing in
hope; patient in tribulation; continuing instant in prayer; distributing to the
necessity of saints; given to hospitality. Bless them which persecute you: bless,
and curse not. Rejoice with them that do rejoice, and weep with them that weep.
Be of the same mind one toward another. Mind not high things, but condescend
to men of low estate. Be not wise in your own conceits. Recompense to no man
evil for evil. Provide things honest in the sight of all men. If it be possible, as
much as lieth in you, live peaceably with all men. Dearly beloved, avenge not
yourselves, but rather give place unto wrath: for it is written, Vengeance is
mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if
he thirst, give him drink: for in so doing thou shalt heap coals of fire on his
head. Be not overcome of evil, but overcome evil with good. (Romans chapter
12)” (KJV)
14
“Now concerning spiritual gifts, brethren, I would not have you ignorant. Ye
know that ye were Gentiles, carried away unto these dumb idols, even as ye
were led. Wherefore I give you to understand, that no man speaking by the Spirit
of God calleth Jesus accursed: and that no man can say that Jesus is the Lord,
but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit.
And there are differences of administrations, but the same Lord. And there are
diversities of operations, but it is the same God which worketh all in all. But the
manifestation of the Spirit is given to every man to profit withal. For to one is
given by the Spirit the word of wisdom; to another the word of knowledge by
the same Spirit; To another faith by the same Spirit; to another the gifts of
healing by the same Spirit; To another the working of miracles; to another
prophecy; to another discerning of spirits; to another divers kinds of tongues; to
another the interpretation of tongues: But all these worketh that one and the
selfsame Spirit, dividing to every man severally as he will. For as the body is
one, and hath many members, and all the members of that one body, being
many, are one body: so also is Christ. For by one Spirit are we all baptized into
one body, whether we be Jews or Gentiles, whether we be bond or free; and
have been all made to drink into one Spirit. For the body is not one member, but
many. If the foot shall say, Because I am not the hand, I am not of the body; is it
therefore not of the body? And if the ear shall say, Because I am not the eye, I
am not of the body; is it therefore not of the body? If the whole body were an
eye, where were the hearing? If the whole were hearing, where were the
smelling? But now hath God set the members every one of them in the body, as
it hath pleased him. And if they were all one member, where were the body? But
now are they many members, yet but one body. And the eye cannot say unto the
hand, I have no need of thee: nor again the head to the feet, I have no need of
you. Nay, much more those members of the body, which seem to be more
feeble, are necessary: And those members of the body, which we think to be less
honourable, upon these we bestow more abundant honour; and our uncomely
parts have more abundant comeliness. For our comely parts have no need: but
God hath tempered the body together, having given more abundant honour to
that part which lacked: That there should be no schism in the body; but that the
members should have the same care one for another. And whether one member
suffer, all the members suffer with it; or one member be honoured, all the
members rejoice with it. Now ye are the body of Christ, and members in
particular. And God hath set some in the church, first apostles, secondarily
prophets, thirdly teachers, after that miracles, then gifts of healings, helps,
governments, diversities of tongues. Are all apostles? are all prophets? are all
teachers? are all workers of miracles? Have all the gifts of healing? do all speak
with tongues? do all interpret? But covet earnestly the best gifts: and yet shew I
unto you a more excellent way. (1 Corinthians chapter 12)” (KJV)
15
“I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the
vocation wherewith ye are called, With all lowliness and meekness, with
longsuffering, forbearing one another in love; Endeavouring to keep the unity of
the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are
called in one hope of your calling; One Lord, one faith, one baptism, One God
and Father of all, who is above all, and through all, and in you all. But unto
every one of us is given grace according to the measure of the gift of
Christ.Wherefore he saith, When he ascended up on high, he led captivity
captive, and gave gifts unto men. (Now that he ascended, what is it but that he
also descended first into the lower parts of the earth? He that descended is the
same also that ascended up far above all heavens, that he might fill all things.)
And he gave some, apostles; and some, prophets; and some, evangelists; and
some, pastors and teachers; For the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ: Till we all come in the unity of
the faith, and of the knowledge of the Son of God, unto a perfect man, unto the
measure of the stature of the fullness of Christ: That we henceforth be no more
children, tossed to and fro, and carried about with every wind of doctrine, by the
sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But
speaking the truth in love, may grow up into him in all things, which is the head,
even Christ: From whom the whole body fitly joined together and compacted by
that which every joint supplieth, according to the effectual working in the
measure of every part, maketh increase of the body unto the edifying of itself in
love. This I say therefore, and testify in the Lord, that ye henceforth walk not as
other Gentiles walk, in the vanity of their mind, Having the understanding
darkened, being alienated from the life of God through the ignorance that is in
them, because of the blindness of their heart: Who being past feeling have given
themselves over unto lasciviousness, to work all uncleanness with greediness.
But ye have not so learned Christ; If so be that ye have heard him, and have
been taught by him, as the truth is in Jesus: That ye put off concerning the
former conversation the old man, which is corrupt according to the deceitful
lusts; And be renewed in the spirit of your mind; And that ye put on the new
man, which after God is created in righteousness and true holiness. Wherefore
putting away lying, speak every man truth with his neighbour: for we are
members one of another. Be ye angry, and sin not: let not the sun go down upon
your wrath: Neither give place to the devil. Let him that stole steal no more: but
rather let him labour, working with his hands the thing which is good, that he
may have to give to him that needeth. Let no corrupt communication proceed
out of your mouth, but that which is good to the use of edifying, that it may
minister grace unto the hearers. And grieve not the holy Spirit of God, whereby
ye are sealed unto the day of redemption. Let all bitterness, and wrath, and
anger, and clamour, and evil speaking, be put away from you, with all malice:
And be ye kind one to another, tenderhearted, forgiving one another, even as
God for Christ's sake hath forgiven you. (Ephesians chapter 4)” (KJV)
16
As the body of Christ, the whole community of baptised believers is inhabited
by the Holy Spirit who bestows particular gifts on each member, where lists of
ministries are given, these do not describe different offices or orders within the
church, but give only examples of the different functions which the Holy Spirit
through distinctive charismas, enables to happen.
That there was an organisation is abundantly shown from the Acts of the
Apostles, providing valuable insight concerning the New Testament functioning
of the Constitutional Church. The instructions as in “Acts” were very important
to the early church, called at that time “Catholic” to distinguish from Gnosticism
in the first century after Christ.
Functions of the Church

Instruction was important to “And they continued steadfastly in the apostles'
the early church doctrine and fellowship, and in breaking of bread,
and in prayers. (Acts 2: 42)”
“Being grieved that they taught the people, and

preached through Jesus the resurrection from the
dead. (Acts 4: 2)”
“And when he had found him, he brought him unto

Antioch. And it came to pass, that a whole year they
assembled themselves with the church, and taught
much people. And the disciples were called
Christians first in Antioch. (Acts 11: 26)
“But the word of God grew and multiplied. (Acts 12:

24)”
“Then Paul and Barnabas waxed bold, and said, It

was necessary that the word of God should first have
been spoken to you: but seeing ye put it from you,
and judge yourselves unworthy of everlasting life,
lo, we turn to the Gentiles. (Acts 13: 46)”
“Paul also and Barnabas continued in Antioch,

teaching and preaching the word of the Lord, with
many others also. (Acts 15: 35)”
“These were more noble than those in Thessalonica,

in that they received the word with all readiness of
mind, and searched the scriptures daily, whether
those things were so. (Acts 17: 11)”
“And when Silas and Timotheus were come from

Macedonia, Paul was pressed in the spirit, and
17
testified to the Jews that Jesus was Christ. (Acts 18:
5)”
“And he went into the synagogue, and spake boldly

for the space of three months, disputing and
persuading the things concerning the kingdom of
God. (Acts 19: 8)”
“And this continued by the space of two years; so

that all they which dwelt in Asia heard the word of
the Lord Jesus, both Jews and Greeks. (Acts 19: 10)”
“So mightily grew the word of God and prevailed.

(Acts 19: 20)”
“And there abode three months. And when the Jews

laid wait for him, as he was about to sail into Syria,
he purposed to return through Macedonia. (Acts 20:
3) (a)”
“And upon the first day of the week, when the

disciples came together to break bread, Paul
preached unto them, ready to depart on the morrow;
and continued his speech until midnight. (Acts 20: 7)
(b)”
“And from Miletus he sent to Ephesus, and called

the elders of the church. And when they were come
to him, he said unto them, Ye know, from the first
day that I came into Asia, after what manner I have
been with you at all seasons, Serving the Lord with
all humility of mind, and with many tears, and
temptations, which befell me by the lying in wait of
the Jews: And how I kept back nothing that was
profitable unto you, but have shewed you, and have
taught you publickly, and from house to house,
Testifying both to the Jews, and also to the Greeks,
repentance toward God, and faith toward our Lord
Jesus Christ. And now, behold, I go bound in the
spirit unto Jerusalem, not knowing the things that
shall befall me there: Save that the Holy Ghost
witnesseth in every city, saying that bonds and
afflictions abide me. But none of these things move
me, neither count I my life dear unto myself, so that
I might finish my course with joy, and the ministry,
which I have received of the Lord Jesus, to testify
the gospel of the grace of God. And now, behold, I
know that ye all, among whom I have gone
preaching the kingdom of God, shall see my face no
more. Wherefore I take you to record this day, that I
18
am pure from the blood of all men. For I have not
shunned to declare unto you all the counsel of God.
Take heed therefore unto yourselves, and to all the
flock, over the which the Holy Ghost hath made you
overseers, to feed the church of God, which he hath
purchased with his own blood. For I know this, that
after my departing shall grievous wolves enter in
among you, not sparing the flock. Also of your own
selves shall men arise, speaking perverse things, to
draw away disciples after them. Therefore watch,
and remember, that by the space of three years I
ceased not to warn every one night and day with
tears. And now, brethren, I commend you to God,
and to the word of his grace, which is able to build
you up, and to give you an inheritance among all
them which are sanctified. I have coveted no man's
silver, or gold, or apparel. Yea, ye yourselves know,
that these hands have ministered unto my
necessities, and to them that were with me. I have
shewed you all things, how that so labouring ye
ought to support the weak, and to remember the
words of the Lord Jesus, how he said, It is more
blessed to give than to receive. (Acts 20: 17-35) (c)”
Involved teaching of the truth, “And they continued steadfastly in the apostles'
such as the apostle’s doctrine doctrine and fellowship, and in breaking of bread,
Teaching the resurrection “Being grieved that they taught the people, and
preached through Jesus the resurrection from the
dead. (Acts 4: 2)”
“And with great power gave the apostles witness of

the resurrection of the Lord Jesus: and great grace
was upon them all. (Acts 4: 33)”
“And have hope toward God, which they themselves

also allow, that there shall be a resurrection of the
dead, both of the just and unjust. (Acts 24: 15)”
“Except it be for this one voice, that I cried standing

among them, Touching the resurrection of the dead I
am called in question by you this day. (Acts 24: 21)”
“Why should it be thought a thing incredible with

you, that God should raise the dead? (Acts 26: 8)”
Facts about Jesus Christ “Go, stand and speak in the temple to the people all
the words of this life. (Acts 5: 20)”
19
“Then came one and told them, saying, Behold, the
men whom ye put in prison are standing in the
temple, and teaching the people. (Acts 5: 25)”
“Saying, Did not we straitly command you that ye

should not teach in this name? and, behold, ye have
filled Jerusalem with your doctrine, and intend to
bring this man's blood upon us. (Acts 5: 28)”
“And daily in the temple, and in every house, they

ceased not to teach and preach Jesus Christ. (Acts 5:
42)”
“Which of the prophets have not your fathers

persecuted? And they have slain them which shewed
before of the coming of the Just One; of whom ye
have been now the betrayers and murderers. (Acts 7:
52)”
“Then Philip went down to the city of Samaria, and

preached Christ unto them. (Acts 8: 5)”
“And straightway he preached Christ in the

synagogues, that he is the Son of God. But all that
heard him were amazed, and said; Is not this he that
destroyed them which called on this name in
Jerusalem, and came hither for that intent, that he
might bring them bound unto the chief priests? But
Saul increased the more in strength, and confounded
the Jews which dwelt at Damascus, proving that this
is very Christ. (Acts 9: 20-22)”
“The word which God sent unto the children of

Israel, preaching peace by Jesus Christ (he is Lord of
all.) (Acts 10: 36)”
“And some of them were men of Cyprus and

Cyrene, which, when they were come to Antioch,
spake unto the Grecians, preaching the Lord Jesus.
(Acts 11: 20)”
“Then Paul stood up, and beckoning with his hand

said, Men of Israel, and ye that fear God, give
audience. The God of this people of Israel chose our
fathers, and exalted the people when they dwelt as
strangers in the land of Egypt, and with an high arm
brought he them out of it. And about the time of
forty years suffered he their manners in the
wilderness. And when he had destroyed seven
nations in the land of Chanaan, he divided their land
20
to them by lot. And after that he gave unto them
judges about the space of four hundred and fifty
years, until Samuel the prophet. And afterward they
desired a king: and God gave unto them Saul the son
of Cis, a man of the tribe of Benjamin, by the space
of forty years. And when he had removed him, he
raised up unto them David to be their king; to whom
also he gave testimony, and said, I have found David
the son of Jesse, a man after mine own heart, which
shall fulfil all my will. Of this man's seed hath God
according to his promise raised unto Israel a
Saviour, Jesus: When John had first preached before
his coming the baptism of repentance to all the
people of Israel. And as John fulfilled his course, he
said, Whom think ye that I am? I am not he. But,
behold, there cometh one after me, whose shoes of
his feet I am not worthy to loose. Men and brethren,
children of the stock of Abraham, and whosoever
among you feareth God, to you is the word of this
salvation sent. For they that dwell at Jerusalem, and
their rulers, because they knew him not, nor yet the
voices of the prophets which are read every sabbath
day, they have fulfilled them in condemning him.
And though they found no cause of death in him, yet
desired they Pilate that he should be slain. And when
they had fulfilled all that was written of him, they
took him down from the tree, and laid him in a
sepulchre. But God raised him from the dead: And
he was seen many days of them which came up with
him from Galilee to Jerusalem, who are his
witnesses unto the people. And we declare unto you
glad tidings, how that the promise which was made
unto the fathers, God hath fulfilled the same unto us
their children, in that he hath raised up Jesus again;
as it is also written in the second psalm, Thou art my
Son, this day have I begotten thee. And as
concerning that he raised him up from the dead, now
no more to return to corruption, he said on this wise,
I will give you the sure mercies of David. Wherefore
he saith also in another psalm, Thou shalt not suffer
thine Holy One to see corruption. For David, after he
had served his own generation by the will of God,
fell on sleep, and was laid unto his fathers, and saw
corruption: But he, whom God raised again, saw no
corruption. Be it known unto you therefore, men and
brethren, that through this man is preached unto you
the forgiveness of sins: And by him all that believe
are justified from all things, from which ye could not
be justified by the law of Moses. Beware therefore,
lest that come upon you, which is spoken of in the
21
prophets; Behold, ye despisers, and wonder, and
perish: for I work a work in your days, a work which
ye shall in no wise believe, though a man declare it
unto you. (Acts 13: 16 – 41)”
“And when they had appointed him a day, there

came many to him into his lodging; to whom he
expounded and testified the kingdom of God,
persuading them concerning Jesus, both out of the
law of Moses, and out of the prophets, from morning
till evening.
Debates and arguing “But Barnabas took him, and brought him to the
apostles, and declared unto them how he had seen
the Lord in the way, and that he had spoken to him,
and how he had preached boldly at Damascus in the
name of Jesus. (Acts 9: 27)”
“And in those days, when the number of the

disciples was multiplied, there arose a murmuring of
the Grecians against the Hebrews, because their
widows were neglected in the daily ministration.
Then the twelve called the multitude of the disciples
unto them, and said, It is not reason that we should
leave the word of God, and serve tables. Wherefore,
brethren, look ye out among you seven men of
honest report, full of the Holy Ghost and wisdom,
whom we may appoint over this business. (Acts 6: 1
– 3)”
“And when she was baptized, and her household, she

besought us, saying, If ye have judged me to be
faithful to the Lord, come into my house, and abide
there. And she constrained us. (Acts 16: 15)”
“And when he had brought them into his house, he

set meat before them, and rejoiced, believing in God
with all his house. (Acts 16: 34)”
Fellowship, material things “And the multitude of them that believed were of
included one heart and of one soul: neither said any of them
that ought of the things which he possessed was his
own; but they had all things common. And with
great power gave the apostles witness of the
resurrection of the Lord Jesus: and great grace was
upon them all. Neither was there any among them
that lacked: for as many as were possessors of lands
or houses sold them, and brought the prices of the
things that were sold, And laid them down at the
apostles' feet: and distribution was made unto every
22
man according as he had need. (Acts 4: 32-35)”
“And in those days, when the number of the

disciples was multiplied, there arose a murmuring of
the Grecians against the Hebrews, because their
widows were neglected in the daily ministration.
Then the twelve called the multitude of the disciples
unto them, and said, It is not reason that we should
leave the word of God, and serve tables. Wherefore,
brethren, look ye out among you seven men of
honest report, full of the Holy Ghost and wisdom,
whom we may appoint over this business. (Acts 6: 1
– 3)”
“And when she was baptized, and her household, she

besought us, saying, If ye have judged me to be
faithful to the Lord, come into my house, and abide
there. And she constrained us. (Acts 16: 15)”
“And when he had brought them into his house, he

set meat before them, and rejoiced, believing in God
with all his house. (Acts 16: 34)”
The Lord’s Supper “And they continued steadfastly in the apostles'

doctrine and fellowship, and in breaking of bread,
“And upon the first day of the week, when the

disciples came together to break bread, Paul
preached unto them, ready to depart on the morrow;
and continued his speech until midnight. (Acts 20:
7)”
Prayer “And they continued steadfastly in the apostles'

doctrine and fellowship, and in breaking of bread,
“And when they heard that, they lifted up their voice

to God with one accord, and said, Lord, thou art
God, which hast made heaven, and earth, and the
sea, and all that in them is: Who by the mouth of thy
servant David hast said, Why did the heathen rage,
and the people imagine vain things? The kings of the
earth stood up, and the rulers were gathered together
against the Lord, and against his Christ. For of a
truth against thy holy child Jesus, whom thou hast
anointed, both Herod, and Pontius Pilate, with the
Gentiles, and the people of Israel, were gathered
together, For to do whatsoever thy hand and thy
counsel determined before to be done. And now,
23
Lord, behold their threatenings: and grant unto thy
servants, that with all boldness they may speak thy
word, By stretching forth thine hand to heal; and that
signs and wonders may be done by the name of thy
holy child Jesus. And when they had prayed, the
place was shaken where they were assembled
together; and they were all filled with the Holy
Ghost, and they spake the word of God with
boldness. (Acts 4: 24-31)”
“Peter therefore was kept in prison: but prayer was

made without ceasing of the church unto God for
him. (Acts 12: 5)”
“And when he had considered the thing, he came to

the house of Mary the mother of John, whose
surname was Mark; where many were gathered
together praying. (Acts 12: 12)”
“And when they had fasted and prayed, and laid

their hands on them, they sent them away. (Acts 13:
3)”
“And when he had thus spoken, he kneeled down,

and prayed with them all. (Acts 20: 36)”
“And when we had accomplished those days, we

departed and went our way; and they all brought us
on our way, with wives and children, till we were
out of the city: and we kneeled down on the shore,
and prayed. (Acts 21: 5)”
Suffering “And as they spake unto the people, the priests, and
the captain of the temple, and the Sadducees, came
upon them, Being grieved that they taught the
people, and preached through Jesus the resurrection
from the dead. And they laid hands on them, and put
them in hold unto the next day: for it was now
eventide. Howbeit many of them which heard the
word believed; and the number of the men was about
five thousand. And it came to pass on the morrow,
that their rulers, and elders, and scribes, And Annas
the high priest, and Caiaphas, and John, and
Alexander, and as many as were of the kindred of
the high priest, were gathered together at Jerusalem.
And when they had set them in the midst, they
asked, By what power, or by what name, have ye
done this? Then Peter, filled with the Holy Ghost,
said unto them, Ye rulers of the people, and elders of
Israel, If we this day be examined of the good deed
24
done to the impotent man, by what means he is made
whole; Be it known unto you all, and to all the
people of Israel, that by the name of Jesus Christ of
Nazareth, whom ye crucified, whom God raised
from the dead, even by him doth this man stand here
before you whole. This is the stone which was set at
nought of you builders, which is become the head of
the corner. Neither is there salvation in any other: for
there is none other name under heaven given among
men, whereby we must be saved. Now when they
saw the boldness of Peter and John, and perceived
that they were unlearned and ignorant men, they
marvelled; and they took knowledge of them, that
they had been with Jesus. And beholding the man
which was healed standing with them, they could
say nothing against it. But when they had
commanded them to go aside out of the council, they
conferred among themselves, Saying, What shall we
do to these men? for that indeed a notable miracle
hath been done by them is manifest to all them that
dwell in Jerusalem; and we cannot deny it. But that
it spread no further among the people, let us straitly
threaten them, that they speak henceforth to no man
in this name. And they called them, and commanded
them not to speak at all nor teach in the name of
Jesus. But Peter and John answered and said unto
them, Whether it be right in the sight of God to
hearken unto you more than unto God, judge ye. For
we cannot but speak the things which we have seen
and heard. So when they had further threatened
them, they let them go, finding nothing how they
might punish them, because of the people: for all
men glorified God for that which was done. (Acts 4:
1 – 21)”
“Then the high priest rose up, and all they that were
with him, (which is the sect of the Sadducees,) and
were filled with indignation, And laid their hands on
the apostles, and put them in the common prison.
But the angel of the Lord by night opened the prison
doors, and brought them forth, and said, Go, stand
and speak in the temple to the people all the words
of this life. And when they heard that, they entered
into the temple early in the morning, and taught. But
the high priest came, and they that were with him,
and called the council together, and all the senate of
the children of Israel and sent to the prison to have
them brought. But when the officers came, and
found them not in the prison, they returned, and told,
Saying, The prison truly found we shut with all
25
safety, and the keepers standing without before the
doors: but when we had opened, we found no man
within. Now when the high priest and the captain of
the temple and the chief priests heard these things,
they doubted of them whereunto this would grow.
Then came one and told them, saying, Behold, the
men whom ye put in prison are standing in the
temple, and teaching the people. Then went the
captain with the officers, and brought them without
violence: for they feared the people, lest they should
have been stoned. And when they had brought them,
they set them before the council: and the high priest
asked them, Saying, Did not we straitly command
you that ye should not teach in this name? and,
behold, ye have filled Jerusalem with your doctrine,
and intend to bring this man's blood upon us. Then
Peter and the other apostles answered and said, We
ought to obey God rather than men. The God of our
fathers raised up Jesus, whom ye slew and hanged
on a tree. Him hath God exalted with his right hand
to be a Prince and a Saviour, for to give repentance
to Israel, and forgiveness of sins. And we are his
witnesses of these things; and so is also the Holy
Ghost, whom God hath given to them that obey him.
When they heard that, they were cut to the heart, and
took counsel to slay them. Then stood there up one
in the council, a Pharisee, named Gamaliel, a doctor
of the law, had in reputation among all the people,
and commanded to put the apostles forth a little
space; And said unto them, Ye men of Israel, take
heed to yourselves what ye intend to do as touching
these men. For before these days rose up Theudas,
boasting himself to be somebody; to whom a number
of men, about four hundred, joined themselves: who
was slain; and all, as many as obeyed him, were
scattered, and brought to nought. After this man rose
up Judas of Galilee in the days of the taxing, and
drew away much people after him: he also perished;
and all, even as many as obeyed him, were
dispersed. And now I say unto you, Refrain from
these men, and let them alone: for if this counsel or
this work be of men, it will come to nought: But if it
be of God, ye cannot overthrow it; lest haply ye be
found even to fight against God. And to him they
agreed: and when they had called the apostles, and
beaten them, they commanded that they should not
speak in the name of Jesus, and let them go. And
they departed from the presence of the council,
rejoicing that they were counted worthy to suffer
shame for his name. And daily in the temple, and in
26
every house, they ceased not to teach and preach
Jesus Christ. (Acts 5: 17-42)”
“Then said the high priest, Are these things so? And
he said, Men, brethren, and fathers, hearken; The
God of glory appeared unto our father Abraham,
when he was in Mesopotamia, before he dwelt in
Charran, And said unto him, Get thee out of thy
country, and from thy kindred, and come into the
land which I shall shew thee. Then came he out of
the land of the Chaldaeans, and dwelt in Charran:
and from thence, when his father was dead, he
removed him into this land, wherein ye now dwell.
And he gave him none inheritance in it, no, not so
much as to set his foot on: yet he promised that he
would give it to him for a possession, and to his seed
after him, when as yet he had no child.And God
spake on this wise, That his seed should sojourn in a
strange land; and that they should bring them into
bondage, and entreat them evil four hundred years.
And the nation to whom they shall be in bondage
will I judge, said God: and after that shall they come
forth, and serve me in this place. And he gave him
the covenant of circumcision: and so Abraham begat
Isaac, and circumcised him the eighth day; and Isaac
begat Jacob; and Jacob begat the twelve patriarchs.
And the patriarchs, moved with envy, sold Joseph
into Egypt: but God was with him, And delivered
him out of all his afflictions, and gave him favour
and wisdom in the sight of Pharaoh king of Egypt;
and he made him governor over Egypt and all his
house. Now there came a dearth over all the land of
Egypt and Chanaan, and great affliction: and our
fathers found no sustenance. But when Jacob heard
that there was corn in Egypt, he sent out our fathers
first. And at the second time Joseph was made
known to his brethren; and Joseph's kindred was
made known unto Pharaoh. Then sent Joseph, and
called his father Jacob to him, and all his kindred,
threescore and fifteen souls. So Jacob went down
into Egypt, and died, he, and our fathers, And were
carried over into Sychem, and laid in the sepulchre
that Abraham bought for a sum of money of the sons
of Emmor the father of Sychem. But when the time
of the promise drew nigh, which God had sworn to
Abraham, the people grew and multiplied in Egypt,
Till another king arose, which knew not Joseph. The
same dealt subtilly with our kindred, and evil
entreated our fathers, so that they cast out their
young children, to the end they might not live. In
27
which time Moses was born, and was exceeding fair,
and nourished up in his father's house three months:
And when he was cast out, Pharaoh's daughter took
him up, and nourished him for her own son. And
Moses was learned in all the wisdom of the
Egyptians, and was mighty in words and in deeds.
And when he was full forty years old, it came into
his heart to visit his brethren the children of Israel.
And seeing one of them suffer wrong, he defended
him, and avenged him that was oppressed, and smote
the Egyptian: For he supposed his brethren would
have understood how that God by his hand would
deliver them: but they understood not. And the next
day he shewed himself unto them as they strove, and
would have set them at one again, saying, Sirs, ye
are brethren; why do ye wrong one to another? But
he that did his neighbour wrong thrust him away,
saying, Who made thee a ruler and a judge over us?
Wilt thou kill me, as thou diddest the Egyptian
yesterday? Then fled Moses at this saying, and was a
stranger in the land of Madian, where he begat two
sons. And when forty years were expired, there
appeared to him in the wilderness of mount Sina an
angel of the Lord in a flame of fire in a bush. When
Moses saw it, he wondered at the sight: and as he
drew near to behold it, the voice of the Lord came
unto him, Saying, I am the God of thy fathers, the
God of Abraham, and the God of Isaac, and the God
of Jacob. Then Moses trembled, and durst not
behold. Then said the Lord to him, Put off thy shoes
from thy feet: for the place where thou standest is
holy ground. I have seen, I have seen the affliction
of my people which is in Egypt, and I have heard
their groaning, and am come down to deliver them.
And now come, I will send thee into Egypt. This
Moses whom they refused, saying, Who made thee a
ruler and a judge? the same did God send to be a
ruler and a deliverer by the hand of the angel which
appeared to him in the bush. He brought them out,
after that he had shewed wonders and signs in the
land of Egypt, and in the Red sea, and in the
wilderness forty years. This is that Moses, which
said unto the children of Israel, A prophet shall the
Lord your God raise up unto you of your brethren,
like unto me; him shall ye hear. This is he, that was
in the church in the wilderness with the angel which
spake to him in the mount Sina, and with our fathers:
who received the lively oracles to give unto us: To
whom our fathers would not obey, but thrust him
from them, and in their hearts turned back again into
28
Egypt, Saying unto Aaron, Make us gods to go
before us: for as for this Moses, which brought us
out of the land of Egypt, we wot not what is become
of him. And they made a calf in those days, and
offered sacrifice unto the idol, and rejoiced in the
works of their own hands. Then God turned, and
gave them up to worship the host of heaven; as it is
written in the book of the prophets, O ye house of
Israel, have ye offered to me slain beasts and
sacrifices by the space of forty years in the
wilderness? Yea, ye took up the tabernacle of
Moloch, and the star of your god Remphan, figures
which ye made to worship them: and I will carry you
away beyond Babylon. Our fathers had the
tabernacle of witness in the wilderness, as he had
appointed, speaking unto Moses, that he should
make it according to the fashion that he had seen.
Which also our fathers that came after brought in
with Jesus into the possession of the Gentiles, whom
God drave out before the face of our fathers, unto
the days of David; Who found favour before God,
and desired to find a tabernacle for the God of Jacob.
But Solomon built him an house. Howbeit the most
High dwelleth not in temples made with hands; as
saith the prophet, Heaven is my throne, and earth is
my footstool: what house will ye build me? saith the
Lord: or what is the place of my rest? Hath not my
hand made all these things? Ye stiffnecked and
uncircumcised in heart and ears, ye do always resist
the Holy Ghost: as your fathers did, so do ye. Which
of the prophets have not your fathers persecuted?
And they have slain them which shewed before of
the coming of the Just One; of whom ye have been
now the betrayers and murderers: Who have
received the law by the disposition of angels, and
have not kept it. When they heard these things, they
were cut to the heart, and they gnashed on him with
their teeth. But he, being full of the Holy Ghost,
looked up steadfastly into heaven, and saw the glory
of God, and Jesus standing on the right hand of God,
And said, Behold, I see the heavens opened, and the
Son of man standing on the right hand of God. Then
they cried out with a loud voice, and stopped their
ears, and ran upon him with one accord, And cast
him out of the city, and stoned him: and the
witnesses laid down their clothes at a young man's
feet, whose name was Saul. And they stoned
Stephen, calling upon God, and saying, Lord Jesus,
receive my spirit. And he kneeled down, and cried
with a loud voice, Lord, lay not this sin to their
29
charge. And when he had said this, he fell asleep.
(Acts 7: 1 – 60)”
“And Saul was consenting unto his death. And at

that time there was a great persecution against the
church which was at Jerusalem; and they were all
scattered abroad throughout the regions of Judaea
and Samaria, except the apostles. (Acts 8: 1)”
“And Saul, yet breathing out threatenings and

slaughter against the disciples of the Lord, went unto
the high priest, and desired of him letters to
Damascus to the synagogues, that if he found any of
this way, whether they were men or women, he
might bring them bound unto Jerusalem. (Acts 9: 2)”
“Now they which were scattered abroad upon the

persecution that arose about Stephen travelled as far
as Phenice, and Cyprus, and Antioch, preaching the
word to none but unto the Jews only. (Acts 11: 19)”
“Now about that time Herod the king stretched forth

his hands to vex certain of the church. And he killed
James the brother of John with the sword. And
because he saw it pleased the Jews, he proceeded
further to take Peter also. (Then were the days of
unleavened bread.) And when he had apprehended
him, he put him in prison, and delivered him to four
quaternions of soldiers to keep him; intending after
Easter to bring him forth to the people. Peter
therefore was kept in prison: but prayer was made
without ceasing of the church unto God for him. And
when Herod would have brought him forth, the same
night Peter was sleeping between two soldiers,
bound with two chains: and the keepers before the
door kept the prison. And, behold, the angel of the
Lord came upon him, and a light shined in the
prison: and he smote Peter on the side, and raised
him up, saying, Arise up quickly. And his chains fell
off from his hands. And the angel said unto him,
Gird thyself, and bind on thy sandals. And so he did.
And he saith unto him, Cast thy garment about thee,
and follow me. And he went out, and followed him;
and wist not that it was true which was done by the
angel; but thought he saw a vision. When they were
past the first and the second ward, they came unto
the iron gate that leadeth unto the city; which opened
to them of his own accord: and they went out, and
passed on through one street; and forthwith the angel
departed from him. And when Peter was come to
30
himself, he said, Now I know of a surety, that the
Lord hath sent his angel, and hath delivered me out
of the hand of Herod, and from all the expectation of
the people of the Jews. And when he had considered
the thing, he came to the house of Mary the mother
of John, whose surname was Mark; where many
were gathered together praying. And as Peter
knocked at the door of the gate, a damsel came to
hearken, named Rhoda. And when she knew Peter's
voice, she opened not the gate for gladness, but ran
in, and told how Peter stood before the gate. And
they said unto her, Thou art mad. But she constantly
affirmed that it was even so. Then said they, It is his
angel. But Peter continued knocking: and when they
had opened the door, and saw him, they were
astonished. But he, beckoning unto them with the
hand to hold their peace, declared unto them how the
Lord had brought him out of the prison. And he said,
Go shew these things unto James, and to the
brethren. And he departed, and went into another
place. Now as soon as it was day, there was no small
stir among the soldiers, what was become of Peter.
And when Herod had sought for him, and found him
not, he examined the keepers, and commanded that
they should be put to death. And he went down from
Judaea to Caesarea, and there abode. (Acts 12: 1 –
19)”
Suffering for Christ’s Name “But the Jews stirred up the devout and honourable
women, and the chief men of the city, and raised
persecution against Paul and Barnabas, and expelled
them out of their coasts. But they shook off the dust
of their feet against them, and came unto Iconium.
And the disciples were filled with joy, and with the
Holy Ghost. (Acts 13: 50-52)”
“And so were the churches established in the faith,

and increased in number daily. (Acts 16: 5) (a)”
“And at midnight Paul and Silas prayed, and sang

praises unto God: and the prisoners heard them.
(Acts 16: 25) (b)”
“And when it was day, the magistrates sent the

serjeants, saying, Let those men go. (Acts 16: 34)
(c)”
“And they went out of the prison, and entered into

the house of Lydia and when they had seen the
31
brethren, they comforted them, and departed. (Acts
16: 40)”
“And this was known to all the Jews and Greeks also
dwelling at Ephesus; and fear fell on them all, and
the name of the Lord Jesus was magnified. (Acts 19:
17)”
Worship was reflected in the “And they, continuing daily with one accord in the
reverence the believers had temple, and breaking bread from house to house, did
for the Lord Jesus eat their meat with gladness and singleness of heart,
Praising God, and having favour with all the people.
And the Lord added to the church daily such as
should be saved. (Acts 2: 46-47)”
“And being let go, they went to their own company,

and reported all that the chief priests and elders had
said unto them. And when they heard that, they
lifted up their voice to God with one accord, and
said, Lord, thou art God, which hast made heaven,
and earth, and the sea, and all that in them is: Who
by the mouth of thy servant David hast said, Why
did the heathen rage, and the people imagine vain
things? The kings of the earth stood up, and the
rulers were gathered together against the Lord, and
against his Christ. For of a truth against thy holy
child Jesus, whom thou hast anointed, both Herod,
and Pontius Pilate, with the Gentiles, and the people
of Israel, were gathered together, For to do
whatsoever thy hand and thy counsel determined
before to be done. And now, Lord, behold their
threatenings: and grant unto thy servants, that with
all boldness they may speak thy word, By stretching
forth thine hand to heal; and that signs and wonders
may be done by the name of thy holy child Jesus.
And when they had prayed, the place was shaken
where they were assembled together; and they were
all filled with the Holy Ghost, and they spake the
word of God with boldness. (Acts 4: 23 – 31)”
“And great fear came upon all the church, and upon
as many as heard these things. (Acts 5: 11)”
“Then had the churches rest throughout all Judaea

and Galilee and Samaria, and were edified; and
walking in the fear of the Lord, and in the comfort of
the Holy Ghost, were multiplied. (Acts 9: 31)”
Service, most notably involved “And with great power gave the apostles witness of
32
evangelism the resurrection of the Lord Jesus: and great grace
was upon them all. (Acts 4: 33)
“And believers were the more added to the Lord,

multitudes both of men and women.) (Acts 5: 14)”
“And daily in the temple, and in every house, they

ceased not to teach and preach Jesus Christ. (Acts 5:
42)
“Therefore they that were scattered abroad went

every where preaching the word. (Acts 8: 4)”
“But when they believed Philip preaching the things

concerning the kingdom of God, and the name of
Jesus Christ, they were baptized, both men and
women. Then Simon himself believed also: and
when he was baptized, he continued with Philip, and
wondered, beholding the miracles and signs which
were done. (Acts 8: 12 - 13)”
“And the angel of the Lord spake unto Philip,

saying, Arise, and go toward the south unto the way
that goeth down from Jerusalem unto Gaza, which is
desert. And he arose and went: and, behold, a man of
Ethiopia, an eunuch of great authority under
Candace queen of the Ethiopians, who had the
charge of all her treasure, and had come to Jerusalem
for to worship, Was returning, and sitting in his
chariot read Esaias the prophet. Then the Spirit said
unto Philip, Go near, and join thyself to this chariot.
And Philip ran thither to him, and heard him read the
prophet Esaias, and said, Understandest thou what
thou readest? And he said, How can I, except some
man should guide me? And he desired Philip that he
would come up and sit with him. The place of the
scripture which he read was this, He was led as a
sheep to the slaughter; and like a lamb dumb before
his shearer, so opened he not his mouth: In his
humiliation his judgment was taken away: and who
shall declare his generation? for his life is taken
from the earth. And the eunuch answered Philip, and
said, I pray thee, of whom speaketh the prophet this?
of himself, or of some other man? Then Philip
opened his mouth, and began at the same scripture,
and preached unto him Jesus. And as they went on
their way, they came unto a certain water: and the
eunuch said, See, here is water; what doth hinder me
to be baptized? And Philip said, If thou believest
with all thine heart, thou mayest. And he answered
33
and said, I believe that Jesus Christ is the Son of
God. And he commanded the chariot to stand still:
and they went down both into the water, both Philip
and the eunuch; and he baptized him. And when they
were come up out of the water, the Spirit of the Lord
caught away Philip, that the eunuch saw him no
more: and he went on his way rejoicing. But Philip
was found at Azotus: and passing through he
preached in all the cities, till he came to Caesarea.
(Acts 8: 26 – 40)”
“And it was known throughout all Joppa; and many

believed in the Lord. (Acts 9: 42)”
“Then Peter opened his mouth, and said, Of a truth I

perceive that God is no respecter of persons: But in
every nation he that feareth him, and worketh
righteousness, is accepted with him. The word which
God sent unto the children of Israel, preaching peace
by Jesus Christ: (he is Lord of all:) That word, I say,
ye know, which was published throughout all
Judaea, and began from Galilee, after the baptism
which John preached; How God anointed Jesus of
Nazareth with the Holy Ghost and with power: who
went about doing good, and healing all that were
oppressed of the devil; for God was with him. And
we are witnesses of all things which he did both in
the land of the Jews, and in Jerusalem; whom they
slew and hanged on a tree: Him God raised up the
third day, and shewed him openly; Not to all the
people, but unto witnesses chosen before of God,
even to us, who did eat and drink with him after he
rose from the dead. And he commanded us to preach
unto the people, and to testify that it is he which was
ordained of God to be the Judge of quick and dead.
To him give all the prophets witness, that through
his name whosoever believeth in him shall receive
remission of sins. While Peter yet spake these words,
the Holy Ghost fell on all them which heard the
word. And they of the circumcision which believed
were astonished, as many as came with Peter,
because that on the Gentiles also was poured out the
gift of the Holy Ghost. For they heard them speak
with tongues, and magnify God. Then answered
Peter, Can any man forbid water, that these should
not be baptized, which have received the Holy Ghost
as well as we? And he commanded them to be
baptized in the name of the Lord. Then prayed they
him to tarry certain days. (Acts 10: 34-48)”
34
“For he was a good man, and full of the Holy Ghost
and of faith: and much people was added unto the
Lord. (Acts 11: 24)”
“Then the deputy, when he saw what was done,

believed, being astonished at the doctrine of the
Lord. (Acts 13: 12)”
“And when the Gentiles heard this, they were glad,

and glorified the word of the Lord: and as many as
were ordained to eternal life believed. (Acts 13: 48)”
“And when they had preached the gospel to that city,

and had taught many, they returned again to Lystra,
and to Iconium, and Antioch. (Acts 14: 21)”
“And so were the churches established in the faith,

and increased in number daily. (Acts 16: 5)”
“And a certain woman named Lydia, a seller of

purple, of the city of Thyatira, which worshipped
God, heard us: whose heart the Lord opened, that
she attended unto the things which were spoken of
Paul. (Acts 16: 14)”
“And they said, Believe on the Lord Jesus Christ,

and thou shalt be saved, and thy house. (Acts 16:
31)”
“And Paul, as his manner was, went in unto them,

and three sabbath days reasoned with them out of the
scriptures, Opening and alleging, that Christ must
needs have suffered, and risen again from the dead;
and that this Jesus, whom I preach unto you, is
Christ. (Acts 17: 2 – 3)”
“Therefore disputed he in the synagogue with the

Jews, and with the devout persons, and in the market
daily with them that met with him. (Acts 17: 17)”
“Howbeit certain men clave unto him, and believed:

among the which was Dionysius the Areopagite, and
a woman named Damaris, and others with them.
(Acts 17: 32)”
“Men, brethren, and fathers, hear ye my defence

which I make now unto you. (And when they heard
that he spake in the Hebrew tongue to them, they
kept the more silence: and he saith,) I am verily a
35
man which am a Jew, born in Tarsus, a city in
Cilicia, yet brought up in this city at the feet of
Gamaliel, and taught according to the perfect
manner of the law of the fathers, and was zealous
toward God, as ye all are this day. And I persecuted
this way unto the death, binding and delivering into
prisons both men and women. As also the high priest
doth bear me witness, and all the estate of the elders:
from whom also I received letters unto the brethren,
and went to Damascus, to bring them which were
there bound unto Jerusalem, for to be punished. And
it came to pass, that, as I made my journey, and was
come nigh unto Damascus about noon, suddenly
there shone from heaven a great light round about
me. And I fell unto the ground, and heard a voice
saying unto me, Saul, Saul, why persecutest thou
me? And I answered, Who art thou, Lord? And he
said unto me, I am Jesus of Nazareth, whom thou
persecutest. And they that were with me saw indeed
the light, and were afraid; but they heard not the
voice of him that spake to me. And I said, What
shall I do, Lord? And the Lord said unto me, Arise,
and go into Damascus; and there it shall be told thee
of all things which are appointed for thee to do. And
when I could not see for the glory of that light, being
led by the hand of them that were with me, I came
into Damascus. And one Ananias, a devout man
according to the law, having a good report of all the
Jews which dwelt there, Came unto me, and stood,
and said unto me, Brother Saul, receive thy sight.
And the same hour I looked up upon him. And he
said, The God of our fathers hath chosen thee, that
thou shouldest know his will, and see that Just One,
and shouldest hear the voice of his mouth. For thou
shalt be his witness unto all men of what thou hast
seen and heard. And now why tarriest thou? arise,
and be baptized, and wash away thy sins, calling on
the name of the Lord. And it came to pass, that,
when I was come again to Jerusalem, even while I
prayed in the temple, I was in a trance; And saw him
saying unto me, Make haste, and get thee quickly
out of Jerusalem: for they will not receive thy
testimony concerning me. And I said, Lord, they
know that I imprisoned and beat in every synagogue
them that believed on thee: And when the blood of
thy martyr Stephen was shed, I also was standing by,
and consenting unto his death, and kept the raiment
of them that slew him. And he said unto me, Depart:
for I will send thee far hence unto the Gentiles. And
they gave him audience unto this word, and then
36
lifted up their voices, and said, Away with such a
fellow from the earth: for it is not fit that he should
live. And as they cried out, and cast off their clothes,
and threw dust into the air, The chief captain
commanded him to be brought into the castle, and
bade that he should be examined by scourging; that
he might know wherefore they cried so against him.
And as they bound him with thongs, Paul said unto
the centurion that stood by, Is it lawful for you to
scourge a man that is a Roman, and uncondemned?
When the centurion heard that, he went and told the
chief captain, saying, Take heed what thou doest: for
this man is a Roman. Then the chief captain came,
and said unto him, Tell me, art thou a Roman? He
said, Yea. And the chief captain answered, With a
great sum obtained I this freedom. And Paul said,
But I was free born. Then straightway they departed
from him which should have examined him: and the
chief captain also was afraid, after he knew that he
was a Roman, and because he had bound him. On
the morrow, because he would have known the
certainty wherefore he was accused of the Jews, he
loosed him from his bands, and commanded the
chief priests and all their council to appear, and
brought Paul down, and set him before them. (Acts
chapter 22)”
“Then Agrippa said unto Paul, Thou art permitted to

speak for thyself. Then Paul stretched forth the hand,
and answered for himself: I think myself happy, king
Agrippa, because I shall answer for myself this day
before thee touching all the things whereof I am
accused of the Jews: Especially because I know thee
to be expert in all customs and questions which are
among the Jews: wherefore I beseech thee to hear
me patiently. My manner of life from my youth,
which was at the first among mine own nation at
Jerusalem, know all the Jews; Which knew me from
the beginning, if they would testify, that after the
most straitest sect of our religion I lived a Pharisee.
And now I stand and am judged for the hope of the
promise made of God unto our fathers: Unto which
promise our twelve tribes, instantly serving God day
and night, hope to come. For which hope's sake,
king Agrippa, I am accused of the Jews. Why should
it be thought a thing incredible with you, that God
should raise the dead? I verily thought with myself,
that I ought to do many things contrary to the name
of Jesus of Nazareth. Which thing I also did in
Jerusalem: and many of the saints did I shut up in
37
prison, having received authority from the chief
priests; and when they were put to death, I gave my
voice against them. And I punished them oft in every
synagogue, and compelled them to blaspheme; and
being exceedingly mad against them, I persecuted
them even unto strange cities. Whereupon as I went
to Damascus with authority and commission from
the chief priests, At midday, O king, I saw in the
way a light from heaven, above the brightness of the
sun, shining round about me and them which
journeyed with me. And when we were all fallen to
the earth, I heard a voice speaking unto me, and
saying in the Hebrew tongue, Saul, Saul, why
persecutest thou me? it is hard for thee to kick
against the pricks. And I said, Who art thou, Lord?
And he said, I am Jesus whom thou persecutest. But
rise, and stand upon thy feet: for I have appeared
unto thee for this purpose, to make thee a minister
and a witness both of these things which thou hast
seen, and of those things in the which I will appear
unto thee; Delivering thee from the people, and from
the Gentiles, unto whom now I send thee,
To open their eyes, and to turn them from darkness
to light, and from the power of Satan unto God, that
they may receive forgiveness of sins, and inheritance
among them which are sanctified by faith that is in
me. Whereupon, O king Agrippa, I was not
disobedient unto the heavenly vision: But shewed
first unto them of Damascus, and at Jerusalem, and
throughout all the coasts of Judaea, and then to the
Gentiles, that they should repent and turn to God,
and do works meet for repentance. For these causes
the Jews caught me in the temple, and went about to
kill me. Having therefore obtained help of God, I
continue unto this day, witnessing both to small and
great, saying none other things than those which the
prophets and Moses did say should come: That
Christ should suffer, and that he should be the first
that should rise from the dead, and should shew light
unto the people, and to the Gentiles. And as he thus
spake for himself, Festus said with a loud voice,
Paul, thou art beside thyself; much learning doth
make thee mad. But he said, I am not mad, most
noble Festus; but speak forth the words of truth and
soberness. For the king knoweth of these things,
before whom also I speak freely: for I am persuaded
that none of these things are hidden from him; for
this thing was not done in a corner. King Agrippa,
believest thou the prophets? I know that thou
believest. Then Agrippa said unto Paul, Almost thou
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persuadest me to be a Christian. And Paul said, I
would to God, that not only thou, but also all that
hear me this day, were both almost, and altogether
such as I am, except these bonds. And when he had
thus spoken, the king rose up, and the governor, and
Bernice, and they that sat with them: And when they
were gone aside, they talked between themselves,
saying, This man doeth nothing worthy of death or
of bonds. Then said Agrippa unto Festus, This man
might have been set at liberty, if he had not appealed
unto Caesar. (Acts chapter 26)”
“And when they had appointed him a day, there

came many to him into his lodging; to whom he
expounded and testified the kingdom of God,
persuading them concerning Jesus, both out of the
law of Moses, and out of the prophets, from morning
till evening. And some believed the things which
were spoken, and some believed not. And when they
agreed not among themselves, they departed, after
that Paul had spoken one word, Well spake the Holy
Ghost by Esaias the prophet unto our fathers,
Saying, Go unto this people, and say, Hearing ye
shall hear, and shall not understand; and seeing ye
shall see, and not perceive: For the heart of this
people is waxed gross, and their ears are dull of
hearing, and their eyes have they closed; lest they
should see with their eyes, and hear with their ears,
and understand with their heart, and should be
converted, and I should heal them. Be it known
therefore unto you, that the salvation of God is sent
unto the Gentiles, and that they will hear it. And
when he had said these words, the Jews departed,
and had great reasoning among themselves.
And Paul dwelt two whole years in his own hired
house, and received all that came in unto him,
Preaching the kingdom of God, and teaching those
things which concern the Lord Jesus Christ, with all
confidence, no man forbidding him. (Acts 28: 23 –
31)”
Its meetings Its elections Its officers

Its designated ministers Its recognised authority Its discipline
Its contributions Commendation letters Registers of widows
Uniform habits Ordinances Membership
Observances Common work
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Its meetings:
“And upon the first day of the week, when the disciples came together to break
bread, Paul preached unto them, ready to depart on the morrow; and continued
his speech until midnight. (Acts 20: 7)” (KJV)
“Not forsaking the assembling of ourselves together, as the manner of some is;
but exhorting one another: and so much the more, as ye see the day approaching.
(Hebrews 10: 25)” (KJV)
Its elections: (the election of Matthias and the deacons)
“And they appointed two, Joseph called Barsabas, who was surnamed Justus,
and Matthias. And they prayed, and said, Thou, Lord, which knowest the hearts
of all men, shew whether of these two thou hast chosen, That he may take part
of this ministry and apostleship, from which Judas by transgression fell, that he
might go to his own place. And they gave forth their lots; and the lot fell upon
Matthias; and he was numbered with the eleven apostles. (Acts 1: 23 – 26)”
(KJV)
“And the saying pleased the whole multitude: and they chose Stephen, a man
full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and
Timon, and Parmenas, and Nicolas a proselyte of Antioch: Whom they set
before the apostles: and when they had prayed, they laid their hands on them.
(Acts 6: 5-6)” (KJV)
Its officers
“Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ
Jesus which are at Philippi, with the bishops and deacons. (Philippians 1: 1)”
(KJV)
Its designated ministers
“And from Miletus he sent to Ephesus, and called the elders of the church. (Acts
20: 17)” (KJV)
“Take heed therefore unto yourselves, and to all the flock, over the which the
Holy Ghost hath made you overseers, to feed the church of God, which he hath
purchased with his own blood. (Acts 17: 28)” (KJV)
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Its recognised authority
“Feed the flock of God which is among you, taking the oversight thereof, not by
constraint, but willingly; not for filthy lucre, but of a ready mind. ( 1 Peter 5: 2)”
(KJV)
Its discipline
“In the name of our Lord Jesus Christ, when ye are gathered together, and my
spirit, with the power of our Lord Jesus Christ, To deliver such an one unto
Satan for the destruction of the flesh, that the spirit may be saved in the day of
the Lord Jesus. (1 Corinthians 5: 4-5)” (KJV)
Its contributions
“For it hath pleased them of Macedonia and Achaia to make a certain

contribution for the poor saints which are at Jerusalem. (Romans 15: 26)” (KJV)
“Now concerning the collection for the saints, as I have given order to the
churches of Galatia, even so do ye. Upon the first day of the week let every one
of you lay by him in store, as God hath prospered him, that there be no
gatherings when I come. (1 Corinthians 16: 1-2)” (KJV)
Commendation letters
“And when he was disposed to pass into Achaia, the brethren wrote, exhorting
the disciples to receive him: who, when he was come, helped them much which
had believed through grace: For he mightily convinced the Jews, and that
publickly, shewing by the scriptures that Jesus was Christ. (Acts 18: 27-28)”
(KJV)
“Do we begin again to commend ourselves? or need we, as some others, epistles
of commendation to you, or letters of commendation from you? (2 Corinthians
3: 1)” (KJV)
Registers of widows
“Let not a widow be taken into the number under threescore years old, having
been the wife of one man. (1 Timothy 5: 9)” (KJV)
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“And in those days, when the number of the disciples was multiplied, there
were neglected in the daily ministration. (Acts 6: 1)” (KJV)
Uniform habits
“But if any man seem to be contentious, we have no such custom, neither the
churches of God. (1 Corinthians 11: 16)” (KJV)
Ordinances
steadfastly in the apostles' doctrine and fellowship, and in breaking of bread,
and in prayers. (Acts 2: 41-42)” (KJV)
“For I have received of the Lord that which also I delivered unto you, That the
Lord Jesus the same night in which he was betrayed took bread: And when he
had given thanks, he brake it, and said, Take, eat: this is my body, which is
broken for you: this do in remembrance of me. After the same manner also he
took the cup, when he had supped, saying, This cup is the new testament in my
blood: this do ye, as oft as ye drink it, in remembrance of me.
For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death
till he come. Wherefore whosoever shall eat this bread, and drink this cup of the
Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a
man examine himself, and so let him eat of that bread, and drink of that cup. For
he that eateth and drinketh unworthily, eateth and drinketh damnation to
himself, not discerning the Lord's body. (1 Corinthians 11: 23 – 29)” (KJV)
Membership
“Let all things be done decently and in order. (1 Corinthians 14: 40)”
“For though I be absent in the flesh, yet am I with you in the spirit, joying and
beholding your order, and the steadfastness of your faith in Christ. As ye have
therefore received Christ Jesus the Lord, so walk ye in him: Rooted and built up
in him, and stablished in the faith, as ye have been taught, abounding therein
with thanksgiving. (Colossians 2: 5 – 7)” (KJV)
Observances
“And Jesus came and spake unto them, saying, All power is given unto me in
heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the
42
name of the Father, and of the Son, and of the Holy Ghost: Teaching them to
observe all things whatsoever I have commanded you: and, lo, I am with you
always, even unto the end of the world. Amen (so be it). (Matthew 28: 18-20)”
(KJV)
“Praising God, and having favour with all the people. And the Lord added to the
church daily such as should be saved. (Acts 2: 47)” (KJV)
Common work
“Because for the work of Christ he was nigh unto death, not regarding his life, to
supply your lack of service toward me. (Philippians 2: 30)” (KJV)
A developed organisation in the New Testament Church, of which only the germ
existed before Christ’s death, it is important to notice the progress in names
from the Gospels to the Epistles. In the Gospels, the word ‘disciples’ is the
common designation of Christ’s followers, but it is not once found in the
Epistles (N.T. letters). In the Epistles, there are only ‘saints, brethren, and
churches (assemblies, congregations, meeting places).’
Since each regenerated, baptised believer (church-member) recognises in every

other a brother in Christ, the several members are on a footing of absolute
equality.
“But be not ye called Rabbi: for one is your Master, even Christ; and all ye are
brethren. And call no man your father upon the earth: for one is your Father,
which is in heaven. (Matthew 23: 8 – 10)” (KJV)
Since each local church is directly subject to Christ, there is no jurisdiction of

one church aver another, but all are on an equal footing, and all are independent
of interference or control by the civil power.
“They say unto him, Caesar's. Then saith he unto them, Render therefore unto
Caesar the things which are Caesar's; and unto God the things that are God's.
“Then Peter and the other apostles answered and said, we ought to obey God
rather than men. (Acts 5: 29)” (KJV)
The sole object of the local church is the glory of God, in the complete
establishment of his kingdom, both in the hearts of believers and in the world.
This object is to be encouraged by united worship, prayer, religious instruction,
43
mutual watch-care and exhortation; by common labours for the recovery of the
impenitent world.
“Not forsaking the assembling of ourselves together, as the manner of some is;
but exhorting one another: and so much the more, as ye see the day approaching.
(Hebrew 10: 25)” (KJV)
“Wherefore comfort yourselves together, and edify one another, even as also ye
do. (1 Thessalonians 5: 11)” (KJV)
The law of the Constitutional Church is simply the will of Christ, as expressed
in the Holy Scriptures and interpreted by the Holy Spirit. This law fully respects:
(1) The qualifications for church membership. First of all, regeneration and
baptism, and that means ‘the spiritual new birth through yielding faith in
Jesus Christ, and ritual new birth through baptism. A Christian is
surrendered inwardly and outwardly to Christ, through the spiritual
entrance with our Lord’s death and resurrection, and the formal
profession of this to the world by being buried with Christ and raised
with him through the waters of baptism.
(2) The duties imposed on members. In discovering the will of Christ from
the Scriptures, each member has the right of private judgment, being
directly responsible to Christ for his use of the means of knowledge, and
of his obedience to Christ’s commands when these are known.
The sure foundation of the Constitutional Church of Christ.
The Church existed in germ before the day of Pentecost, otherwise there would
have been nothing to which those converted on that day could have been added.
“Praising God, and having favour with all the people. And the Lord added to the
church daily such as should be saved. (Acts 2: 47)” (KJV)
Among the apostles, regenerate as they were, united in Christ by faith and in that
faith baptised, under Christ’s instruction and engaged in common work for him,
there were already beginners of organisation.
“Then said Paul, John verily baptized with the baptism of repentance, saying
unto the people, that they should believe on him which should come after him,
that is, on Christ Jesus. (Acts 19: 4)” (KJV)
There was a treasurer of the body, and as a body they celebrated for the first
time the Lord’s Supper.
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“For some of them thought, because Judas had the bag, that Jesus had said unto
him, Buy those things that we have need of against the feast; or, that he should
give something to the poor. (John 13: 29)” (KJV)
“And as they were eating, Jesus took bread, and blessed it, and brake it, and
gave it to the disciples, and said, Take, eat; this is my body. And he took the
cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is
my blood of the new testament, which is shed for many for the remission of sins.
But I say unto you, I will not drink henceforth of this fruit of the vine, until that
day when I drink it new with you in my Father's kingdom. And when they had
sung an hymn, they went out into the mount of Olives. (Matthew 26: 26-30)”
(KJV)
To all ecclesiastical intents and purposes they really constituted a church,

although it was not yet fully equipped for its work by the outpouring of the Holy
Spirit in Acts chapter two, and by the appointment of evangelists, preachers,
teachers, elders and deacons. The church existed without officers, as in previous
days of Pentecost.
The provision for these offices was made gradually as the need arose. This is
quite obvious, as the assembly of the women and other disciples immediately
after Christ’s ascension was under the guidance of inspired apostles, and was to
be prepared, by a process of education, for independence and self-government.
As the teaching of Christ was communicated gradually yet infallibly, through
the oral and written teaching of the apostles, so we are absolutely sure in
believing that the church was gradually but infallibly, guided to the adoption of
Christ’s own blue-print of Church organisation and Christian work of
evangelism and the diaconate. The same promises of the Holy Spirit which
renders the New Testament an unerring and sufficient rule of faith, renders also
an unerring and sufficient rule of faith and practise for the church in all places
and times.
Any number of baptised believers may constitute themselves into a Christian

Church, by adopting for their rule of faith and practise Christ’s teaching as laid
down in the Gospels and indeed in the whole New Testament, and by
associating themselves together, in accordance with it, for worship ordinances
and service. It is important where practicable, that a council of churches be
previously called, to advise the brethren proposing this union as to the
desirableness of constituting a new and distinct local body; and, if it be found
desirable, to recognise them, after its formation as being the Constitutional
Church of Christ. Such a council, however, how valuable it may be, for
fellowship with other churches, is not constitutive, but simply declaratory. An
‘intercommunion’ with other churches, may not be so valuable to the extent that
45
together it may not fulfil the fundamental teachings laid down by Christ and his
apostles.
A band of converts through yielding faith in Jesus Christ, maybe providentially

precluded from access to existing churches, may rightfully appoint one of their
number to baptise the rest, and then organise a New Testament Church. The
church at Antioch where the apostle Peter remained for two years was
apparently self-created and self-directed. There is no evidence that any human
authority even the apostle Peter, outside of the converts there, was invoked to
constitute or to organise the church.
The Government of the Constitutional Church of Christ
It is quite evident from the relation of each member of the local church,
assembly or congregation, and so of the Constitutional Church as a whole, to
Christ as sovereign and lawgiver, that the government of the church as religious
establishment, so far as regards the source of authority, is an absolute monarchy.
In determining the will of Jesus Christ, however, and in applying his commands
to providential necessities, the Holy Spirit guides and enlightens one member
through the advice of another, and as a result of combined liberation, guides the
whole body on biblical grounds to correct conclusions. This work of the Holy
Spirit, the third Person of the Holy Trinity is the very foundation of the Bible
towards unity. This unity, since it is the unity of the Holy Spirit, is not an
enforced, but an intelligent and willing unity. While Jesus Christ is the only
king, the government of the church, so far as regards the interpretation and
execution of the Holy Scriptures as the infallible ‘Word of God’, and not of a
‘pope’, is an absolute democracy, in which the whole body of members is
entrusted with the duty and responsibility of carrying out the laws of Christ.
The government of the Constitutional Church is biblically democratic or

congregational. The exhortation to ‘unity’ in the following quotations:
“Be of the same mind one toward another. Mind not high things, but condescend
to men of low estate. Be not wise in your own conceits. (Romans 12: 16)” (KJV)
“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all
speak the same thing, and that there be no divisions among you; but that ye be
perfectly joined together in the same mind and in the same judgment. (1
Corinthians 1: 10)” (KJV)
46
“Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live
in peace; and the God of love and peace shall be with you. (2 Corinthians 13:
11)” (KJV)
“Endeavouring to keep the unity of the Spirit in the bond of peace. There is one
body, and one Spirit, even as ye are called in one hope of your calling; One
Lord, one faith, one baptism, One God and Father of all, who is above all, and
through all, and in you all. (Ephesians 4: 3 – 6)” (KJV)
“Only let your conversation be as it becometh the gospel of Christ: that whether
I come and see you, or else be absent, I may hear of your affairs, that ye stand
fast in one spirit, with one mind striving together for the faith of the gospel.
(Philippians 1: 27)” (KJV)
“Finally, be ye all of one mind, having compassion one of another, love as

brethren, be pitiful, be courteous: Not rendering evil for evil, or railing for
railing: but contrariwise blessing; knowing that ye are thereunto called, that ye
should inherit a blessing. (1 Peter 3: 8-9)” (KJV)
Its is the responsibility of the completely democratic church for maintaining

pure doctrine and practise.
“But if I tarry long, that thou mayest know how thou oughtest to behave thyself
in the house of God, which is the church of the living God, the pillar and ground
of the truth. And without controversy great is the mystery of godliness: God was
manifest in the flesh, justified in the Spirit, seen of angels, preached unto the
Gentiles, believed on in the world, received up into glory. (1 Timothy 3: 15)”
(KJV)
From the commitment of the ordinances to the charge of the whole church to
observe and guard, the church expresses truth in her teaching, and in this way
she is to express it in symbol through the ordinances or sacraments.
“Go ye therefore, and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost: Teaching them to observe all
things whatsoever I have commanded you: and, lo, I am with you always, even
unto the end of the world. Amen. (Matthew 28: 19-20)” (KJV)
“And in those days Peter stood up in the midst of the disciples, and said, (the
number of names together were about an hundred and twenty.) (Acts 1: 15)”
(KJV)
47
“After that, he was seen of above five hundred brethren at once; of whom the
greater part remain unto this present, but some are fallen asleep. (1 Corinthians
15: 6)” (KJV)
The election of officers and delegates is voted by the whole church.
23)” (KJV)
“For this cause left I thee in Crete, that thou shouldest set in order the things that
are wanting, and ordain elders in every city, as I had appointed thee: If any be
blameless, the husband of one wife, having faithful children not accused of riot
or unruly. (Titus 1: 5-6)” (KJV)
In oneness is the whole church to exercise discipline. Passages show the right of
the whole body to exclude, show also the right of the whole body to admit
members.
hear the church, let him be unto thee as an heathen man and a publican. Verily I
say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and
whatsoever ye shall loose on earth shall be loosed in heaven. (Matthew 18: 17-
18)” (KJV)
“In the name of our Lord Jesus Christ, when ye are gathered together, and my
spirit, with the power of our Lord Jesus Christ, To deliver such an one unto
Satan for the destruction of the flesh, that the spirit may be saved in the day of
the Lord Jesus. (1 Corinthians 5: 4-5)” (KJV)
“But them that are without God judgeth. Therefore put away from among
yourselves that wicked person. (1 Corinthians 5: 13)” (KJV)
A few erroneous views as to church government disproved by the foregoing

passages. The world-church theory or the Romanist view holds that all local
churches are subject to the supreme authority of the bishop of Rome, as the
successor of the apostle Peter, and the infallible Vicar of Christ, and, as so
united, constitute the one and only church of Christ on earth.
Based on the Holy Scriptures, our sole and trustworthy authority, we do reply:
(1) Christ gave no such supreme authority to the apostle Peter. Matthew 16:
19-19 simply refers to the personal position of Peter as first confessor of
Christ and preacher of His Name to both Jews and Gentiles.
48
“And I say also unto thee, That thou art Peter, and upon this rock I will
build my church; and the gates of hell shall not prevail against it. And I
will give unto thee the keys of the kingdom of heaven: and whatsoever
thou shalt bind on earth shall be bound in heaven: and whatsoever thou
shalt loose on earth shall be loosed in heaven. (Matthew 16: 18-19)”
(KJV)
Other apostles also constituted the foundation of the Constitutional

Church of Christ.
“And are built upon the foundation of the apostles and prophets, Jesus
Christ himself being the chief corner stone; In whom all the building fitly
framed together groweth unto an holy temple in the Lord: In whom ye
also are builded together for an habitation of God through the Spirit.
(Ephesians 2: 20-22)” (KJV)
“And the wall of the city had twelve foundations, and in them the names
of the twelve apostles of the Lamb. (Revelation 21: 14)” (KJV)
On one occasion, the counsel of James was regarded as of equal weight with that
of Peter, while on another occasion Peter was rebuked by the apostle Paul, while
Peter calls himself only a fellow-elder.
“And when there had been much disputing, Peter rose up, and said unto them,
Men and brethren, ye know how that a good while ago God made choice among
us, that the Gentiles by my mouth should hear the word of the gospel, and
believe. And God, which knoweth the hearts, bare them witness, giving them the
Holy Ghost, even as he did unto us; And put no difference between us and them,
purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke
upon the neck of the disciples, which neither our fathers nor we were able to
bear? But we believe that through the grace of the Lord Jesus Christ we shall be
saved, even as they. Then all the multitude kept silence, and gave audience to
Barnabas and Paul, declaring what miracles and wonders God had wrought
among the Gentiles by them. And after they had held their peace, James
answered, saying, Men and brethren, hearken unto me: Simeon hath declared
how God at the first did visit the Gentiles, to take out of them a people for his
name. And to this agree the words of the prophets; as it is written, After this I
will return, and will build again the tabernacle of David, which is fallen down;
and I will build again the ruins thereof, and I will set it up: That the residue of
men might seek after the Lord, and all the Gentiles, upon whom my name is
called, saith the Lord, who doeth all these things. Known unto God are all his
works from the beginning of the world. Wherefore my sentence is, that we
trouble not them, which from among the Gentiles are turned to God: But that we
49
write unto them, that they abstain from pollutions of idols, and from fornication,
and from things strangled, and from blood. For Moses of old time hath in every
city them that preach him, being read in the synagogues every sabbath day. Then
pleased it the apostles and elders, with the whole church, to send chosen men of
their own company to Antioch with Paul and Barnabas; namely, Judas surnamed
Barsabas, and Silas, chief men among the brethren: And they wrote letters by
them after this manner; The apostles and elders and brethren send greeting unto
the brethren which are of the Gentiles in Antioch and Syria and Cilicia:
Forasmuch as we have heard, that certain which went out from us have troubled
you with words, subverting your souls, saying, Ye must be circumcised, and
keep the law: to whom we gave no such commandment: It seemed good unto us,
being assembled with one accord, to send chosen men unto you with our
beloved Barnabas and Paul, Men that have hazarded their lives for the name of
our Lord Jesus Christ. We have sent therefore Judas and Silas, who shall also
tell you the same things by mouth. For it seemed good to the Holy Ghost, and to
us, to lay upon you no greater burden than these necessary things; That ye
abstain from meats offered to idols, and from blood, and from things strangled,
and from fornication: from which if ye keep yourselves, ye shall do well. Fare
ye well. So when they were dismissed, they came to Antioch: and when they had
gathered the multitude together, they delivered the epistle: Which when they had
read, they rejoiced for the consolation. (Acts 15: 7 – 31)” (KJV)
“But when Peter was come to Antioch, I withstood him to the face, because he
was to be blamed. (Galatians 2: 11)” (KJV)
“The elders which are among you I exhort, who am also an elder, and a witness
of the sufferings of Christ, and also a partaker of the glory that shall be revealed.
(1 Peter 5: 1)”
If Peter had such authority given to him, there is absolutely no evidence that he
had power to transmit it to others. There is also no conclusive evidence that the
apostle Peter ever was at Rome, much less, that he was bishop of Rome. There is
no evidence that he really did so appoint the bishops of Rome as his successors.
If the apostle Peter did so appoint the bishops of Rome, the evidence of
continuous succession since that time is lacking. There is abundant evidence that
a hierarchical form of church government is corrupting to the Constitutional
Church of Christ while dishonouring our Divine Lord and Master.
“Feed the flock of God which is among you, taking the oversight thereof, not by
constraint, but willingly; not for filthy lucre, but of a ready mind; neither as
being lords over God's heritage, but being ensamples to the flock. And when the
chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not
away. (1 Peter 2: 2-4)” (KJV)
50
Episcopacy as in the Romanist Church and its world-wide
denominational amalgamations
The name “Episcopal” comes from the Greek word ‘episcopos’ meaning
‘overseer’ (the word is also translated ‘bishop’ in the King James Version of the
Bible), and identifies churches governed by the authority of bishops. Different
denominations are identified by Episcopal government, the simplest form being
the Methodist Church. More complex Episcopal structure is found in Roman
Catholicism, with its ultimate authority vested in the bishop of Rome, the pope;
and, Orthodox Oriental and Eastern Churches with their respective popes; the
Anglican Church and various Episcopal Churches world-wide, and Old
Catholicism within the ‘Union of Utrecht’ or outside. The Lutheran Church also
follows the Episcopal form.
In the Episcopal form of church government, the authority rests with the bishops
who oversee not one church, but a group of churches. Inherent in the office of
bishop is the power to ordain various ministers as deacons, priests and bishops.
Roman Catholicism and Orthodoxy suggest this authority is derived through
apostolic succession from the original apostles. They claim this authority on the
basis of Matthew 16: 18-19 (see above). Others, such as the Methodists, do not
claim authority through apostolic succession. This form of government only
arose in the second century, but adherents would claim biblical support from the
position of James in the church of Jerusalem, as well as the position and
authority of Timothy and Titus.
In evaluating the three forms of church government, the Episcopal form is based
as stated above, partly on the authority of the apostles, which really does not
have a counterpart in the New Testament Church beyond the apostolic era.
Christ had given a unique authority to the Twelve that cannot be claimed by any
person or group, nor is there a biblical basis for any form of apostolic
succession.
“Then he called his twelve disciples together, and gave them power and
authority over all devils, and to cure diseases. (Luke 9: 1)” (KJV)
The authority Jesus gave to Peter was given to the apostles but to no successive
group. As stated before in this study, the Episcopal form of church government
can only be seen in the second century, but not in the first.
Judge for yourselves:
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“And I say also unto thee, That thou art Peter, and upon this rock I will build my
church; and the gates of hell shall not prevail against it. And I will give unto
thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth
shall be bound in heaven: and whatsoever thou shalt loose on earth shall be
loosed in heaven. (Matthew 16: 18-19)” (KJV)
“Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in
heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
“Whosoever sins ye remit, they are remitted unto them; and whosoever sins ye
retain, they are retained. (John 20: 23)” (KJV)
The Presbyterian form of church government has strong support for its view of
the plurality of the elders; there are many New Testament examples. The New
Testament reveals no organisation beyond the local church.
The Congregational form of church government finds biblical support for all the
people being involved in the decision-making of the church. It can safely be said
that elements of both Presbyterian and congregational forms of church
government find support in the Holy Scriptures.
Evaluating Three Forms of Church Government

Form Adherents Authority Basis
Episcopal Roman Catholic Bishops Acts 6: 6
Orthodox Priests Acts 14: 23
Anglican Deacons Galatians 1: 19
Episcopal Galatians 2: 9
Lutheran
Methodist
Presbyterian Presbyterian Elders Acts 20: 17

Reformed 1 Timothy 5: 17
Titus 1: 5
Congregational Congregational Congregation Acts 15: 12

Baptist Acts 15: 22-25
Mennonite Colossians 1: 18
Evangelical Free 1 Peter 2: 9
52
Baptist Churches Theology
Traditionally, Baptists have given verbal expression to their shared and

distinctive theology in various confessions, as Calvinism. Particular Baptist
Confession of 1677 (a modified form of the more famous Westminster
Confession of 1647 and the Savoy Declaration of Faith of 1658) and the
(Arminian) general Baptist Orthodox Creed of 1678 are typical of the
theological variety not only within 17th century Baptist life, but also of later
periods world-wide. The denominational title was not self-chosen, as
‘Anabaptist” was initially a term of popular abuse, which 17th century Baptists
specifically repudiated on historical and theological grounds. Historically, it
tended to identify them with the stigma of Münster (1533-35), while
theologically they claimed they were not ‘re-baptisers’ in that they could not
conscientiously recognise child baptism as biblical, particularly if it were
viewed as a sign of incorporation into state churches. Fully committed to the
authority of the Holy Scripture for both doctrine and practice, the primary
theological convictions of Baptists were ecclesiological and sacramental.
Reverend W.T. Whitley (1861-1947), a leading Baptist preacher and historian,

maintained that their most distinctive feature is the doctrine of the Church,
treasuring their essential unity with God’s people. Baptists have always insisted
on the essential autonomy of the local congregation of baptised believers in
Jesus Christ. Each gathered church is composed of baptised believers who
confess their allegiance to Christ and value their right and freedom unitedly to
discern his will for their life, work and witness.
Asserting the priesthood of all baptised believers the local church members
encourage a corporate ministry, and in addition appoint their own leaders
(pastors, elders and deacons) who are themselves accountable to the local
church’s total membership which gathers periodically in a ‘church meeting.’
Their baptismal convictions insist that, like the Lord’s Supper, this sacrament
(or ordinance) is restricted to baptised believers. Those who profess repentance
towards God and personal faith in Christ’s sublime work of redemption, choose
to be baptised by immersion in a pool of water in the name of the Trinity.
Although totally convinced that immersion completely dipped under water gives
rich symbolic expression to the New Testament concept of the believer’s
identification with Christ in his death, burial and resurrection, Baptists also
insist that in baptism the believer rather than the most appropriate mode is the
more important aspect of the distinctive witness, an individual act of personal
witness. Baptism by immersion is an integral part of the Gospel and
proclamation of Christ, an outward approval of an inward turning to God and
His laws.
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The officers of the Constitutional Church and its duties
The pastor (minister), bishop or elder is a spiritual teacher, in public as well as

in private, chosen by the baptised believers of a local church.
“Serving the Lord with all humility of mind, and with many tears, and
temptations, which befell me by the lying in wait of the Jews: And how I kept
back nothing that was profitable unto you, but have shewed you, and have
taught you publickly, and from house to house, Testifying both to the Jews, and
also to the Greeks, repentance toward God, and faith toward our Lord Jesus
Christ. (Acts 20: 19-21)” (KJV)
“I have shewed you all things, how that so labouring ye ought to support the
weak, and to remember the words of the Lord Jesus, how he said, It is more
blessed to give than to receive. (Acts 20: 35)” (KJV)
“And we beseech you, brethren, to know them which labour among you, and are
over you in the Lord, and admonish you. (1 Thessalonians 5: 12)” (KJV)
“Remember them which have the rule over you, who have spoken unto you the
word of God: whose faith follow, considering the end of their conversation.
“Obey them that have the rule over you, and submit yourselves: for they watch
for your souls, as they that must give account, that they may do it with joy, and
not with grief: for that is unprofitable for you. (Hebrews 13: 17)” (KJV)
The administer of the ordinances: Matthew 28: 19-20, already quoted in this
study.
“And I baptized also the household of Stephanas: besides, I know not whether I
baptized any other. For Christ sent me not to baptize, but to preach the gospel:
not with wisdom of words, lest the cross of Christ should be made of none
effect. For the preaching of the cross is to them that perish foolishness; but unto
us which are saved it is the power of God. (1 Corinthians 1: 16-18)” (KJV)
The priesthood of all baptised believers.
“And from Jesus Christ, who is the faithful witness, and the first begotten of the
dead, and the prince of the kings of the earth. Unto him that loved us, and
washed us from our sins in his own blood, And hath made us kings and
priests unto God and his Father; to him be glory and dominion for ever and
ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and
54
they also which pierced him: and all kindreds of the earth shall wail because of
him. Even so, Amen. (Revelation 1: 5 – 7)” (KJV)
The superintendent of the discipline, as well as the presiding officer at meetings

of the local church.
“Let the elders that rule well be counted worthy of double honour, especially
they who labour in the word and doctrine. (1 Timothy 5: 17)” (KJV)
“(For if a man know not how to rule his own house, how shall he take care of
the church of God?) (1 Timothy 3: 5)” (KJV)
The deacon is helper to the pastor and the church, in both spiritual and temporal
things. He is relieving the pastor of external labours, informing him of the
condition and wants of the church, and forming a bond of union between pastor
and people. The deacon is helping the local church, by relieving the poor and
sick and ministering in an informal way to the church’s spiritual needs, and by
performing certain external duties connected with the service of the sanctuary.
“ And in those days, when the number of the disciples was multiplied, there
were neglected in the daily ministration. Then the twelve called the multitude of
the disciples unto them, and said, It is not reason that we should leave the word
of God, and serve tables. Wherefore, brethren, look ye out among you seven
men of honest report, full of the Holy Ghost and wisdom, whom we may appoint
over this business. But we will give ourselves continually to prayer, and to the
ministry of the word. And the saying pleased the whole multitude: and they
chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and
Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of
Antioch: Whom they set before the apostles: and when they had prayed, they
laid their hands on them. (Acts 6: 1 – 6)” (KJV)
Ordination of officers and what is it?
Ordination is the setting apart of a person divinely called to a work of special

ministration in the Constitutional Church. It does not involve the communication
of power, it is simply a recognition of powers previously conferred by God, and
a consequent formal authorisation, on the part of the church, to exercise the gifts
already bestowed. This recognition and authorisation should not be expressed by
the vote in which the candidate is approved by the church or the council which
represents it, but should also be accompanied by a special service of admonition,
prayer, and the laying-on hands.
55
“And the saying pleased the whole multitude: and they chose Stephen, a man
full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and
Timon, and Parmenas, and Nicolas a proselyte of Antioch: Whom they set
before the apostles: and when they had prayed, they laid their hands on them.
(Acts 6: 5-6)” (KJV)
“As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me
Barnabas and Saul for the work whereunto I have called them. And when they
had fasted and prayed, and laid their hands on them, they sent them away. (Acts
13: 2-3)” (KJV)
23)” (KJV)
“Neglect not the gift that is in thee, which was given thee by prophecy, with the
laying on of the hands of the presbytery. (1 Timothy 4: 14)” (KJV)
“Lay hands suddenly on no man, neither be partaker of other men's sins: keep
thyself pure. (1 Timothy 5: 22)” (KJV)
Licensure simply commends a man to the churches as fitted to preach.

Ordination recognises him as set apart to the work of preaching and
administering ordinances, in some particular church or in some designated field
of labour, as representative of the church.
Of his call to the ministry, the candidate himself is to be first persuaded.
“For though I preach the gospel, I have nothing to glory of: for necessity is laid
upon me; yea, woe is unto me, if I preach not the gospel! (1 Corinthians 9: 16)”
(KJV)
“And I thank Christ Jesus our Lord, who hath enabled me, for that he counted
me faithful, putting me into the ministry. (1 Timothy 1: 12)” (KJV)
Secondly, the church must be persuaded also, before he can have authority to
minister among them.
“A bishop (pastor) then must be blameless, the husband of one wife, vigilant,
sober, of good behaviour, given to hospitality, apt to teach; Not given to wine,
no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
One that ruleth well his own house, having his children in subjection with all
gravity; (For if a man know not how to rule his own house, how shall he take
care of the church of God?) Not a novice, lest being lifted up with pride he fall
56
into the condemnation of the devil. Moreover he must have a good report of
them which are without; lest he fall into reproach and the snare of the devil. (1
Timothy 3: 2 – 7)” (KJV)
“Neglect not the gift that is in thee, which was given thee by prophecy, with the
laying on of the hands of the presbytery. (1 Timothy 4: 14)” (KJV)
“If any be blameless, the husband of one wife, having faithful children not
accused of riot or unruly. For a bishop (pastor) must be blameless, as the
steward of God; not selfwilled, not soon angry, not given to wine, no striker, not
given to filthy lucre; But a lover of hospitality, a lover of good men, sober, just,
holy, temperate; holding fast the faithful word as he hath been taught, that he
may be able by sound doctrine both to exhort and to convince the gainsayers.
(Titus 1: 6 – 9)” (KJV)
Who is to ordain a candidate?
Ordination is the act of the church, the baptised believers, and is not the act of a
privileged class in the church, as the eldership has sometimes wrongly be
regarded, nor yet the act of other churches, assembled by their representatives in
council. No ecclesiastical authority higher than that of the local church is
recognised in the New Testament. This authority, however, has its limits; and,
since the church has no authority outside its own body, the candidate should be a
member of the ordaining church.
Since each church is bound to recognise the presence of the Holy Spirit in other
rightly constituted churches, and its own decisions, likewise are to be recognised
by others. It is desirable in ordination, as in all important steps affecting other
churches, that advice be taken before the candidate is inducted into office, and
that other churches be called to sit with it in council, and if thought best, assist in
setting the candidate apart for the ministry.
However, it is always to be remembered that the power to ordain rests with the
church, and that the church may proceed without a Council, or even against the
decision of the Council. Ordination, of course, gives authority only within the
bounds of the individual church. Where no immediate exception is taken to the
decision of the Council, that decision is to be regarded as virtually the decision
of the church by which it was called. The same rule applies to a Council’s
decision to depose from the ministry. In the absence of immediate protest from
the church, the decision of the Council is rightly taken as virtually the decision
of the church.
57
An act performed by the local church with the advice and assistance of other
rightly constituted churches is regarded as giving formal permission to exercise
gifts and administer ordinances within the bounds of such churches. Ordination
is not, therefore, to be repeated upon the transfer of the minister’s pastoral
relation from one church to the other. However, where a minister from a body of
Christians not Scripturally constitutes assumes the pastoral relation in a rightly
organised church, there is peculiar propriety, not only in the examination, by a
Council, of his Christian experience, call the ministry, and views of doctrine, but
also in that act of formal recognition and authorisation which is rightly called
‘ordination.’
Discipline of the Church
Discipline are of two kinds, according as offences public or private. Private

offences are to be dealt with according to the rule in the Gospel of Matthew.
“Therefore if thou bring thy gift to the altar, and there rememberest that thy
brother hath ought against thee; Leave there thy gift before the altar, and go thy
way; first be reconciled to thy brother, and then come and offer thy gift.
(Matthew 5: 23-24)” (KJV)
“Moreover if thy brother shall trespass against thee, go and tell him his fault
between thee and him alone: if he shall hear thee, thou hast gained thy brother.
But if he will not hear thee, then take with thee one or two more, that in the
mouth of two or three witnesses every word may be established. And if he shall
neglect to hear them, tell it unto the church: but if he neglect to hear the church,
let him be unto thee as an heathen man and a publican. (Matthew 18: 15-17)”
(KJV)
Public offences are to be dealt with according to the rule found in the Pauline
Epistles.
“For I verily, as absent in body, but present in spirit, have judged already, as
though I were present, concerning him that hath so done this deed, In the name
of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the
power of our Lord Jesus Christ, To deliver such an one unto Satan for the
destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
(1 Corinthians 5: 3 – 5)” (KJV)
“But them that are without God judgeth. Therefore put away from among
yourselves that wicked person. (1 Corinthians 5: 13)” (KJV)
58
“Now we command you, brethren, in the name of our Lord Jesus Christ, that ye
withdraw yourselves from every brother that walketh disorderly, and not after
the tradition which he received of us. (2 Thessalonians 3: 6)” (KJV)
Relation of the minister (pastor) to discipline
1. He has no original authority.

2. But, he is the organ of the church.
3. He is the superintendent of his labours for his own purification and for the
reclamation of offenders.
4. He stands in the best position for the work of discipline, without being a
police officer or detective. He should operate together with the deacons
and brethren of the church.
Relation of Local Churches to one another
1. Fellowship between equals is necessary.

2. No church, or council of churches, no association or convention even
society, can relieve any single church of its direct responsibility to Christ,
or assume control of its action.
3. The fraternal fellowship and cooperation of the churches. No church can
properly ignore, or even disregard, the existence or work of other
churches around.
4. The duty for looking or taking advice when necessary or indispensable for
the good functioning of the congregation.
5. Duty to Christ requires the churches, whose labours to reclaim a sister
church from error have proved unavailing, to withdraw their fellowship
from it, until such time as the erring church shall return to the path of
duty. In this regard, the law which applies to individuals applies to
churches, and the polity of the New Testament is congregational rather
than independent. Independence is qualified by interdependence.
59
A form of Apostolic Succession and Episcopate.
The Apostolic Succession

from
The Church of England
and
The Protestant Episcopal Church in the U.S.A.
The Church of England was planted in North America in 1607, at the foundation
of the Jamestown Colony. It achieved quasi-establishment in Maryland and
Virginia, and was "tolerated" in the other colonies, with the exception of New
England, where the few Anglicans living there were bitterly persecuted and
harassed.
The foundation for control of the Church by the laity (congregational form of
polity) was firmly laid at this time. The appointment of clergy to serve parishes
was almost totally in the hands of the laity who refused to allow priests a title to
the benefits of their office which appointment/installation would allow, but
preferred to pay Chaplains whom they could "fire" at will. This resulted in the
ranks of the clergy being filled with very unworthy men and reduced the priest
to the position of being an hireling/employee of the laity, consequently resulting
in the laity's contempt.
As there were no resident bishops in North America, the Anglican parishes here
were under the jurisdiction of the Bishop of London, who governed them by
means of commissaries. The power of the laity was so strong, however, and the
class of men willing to serve as hirelings rather than priests so inferior, that the
spiritual state of Anglicanism in the American colonies was very weak.
At the close of The War of Independence, Episcopalians, as they were then

commonly called, realized that The Church must have a national organization if
it was to prosper and grow. The biggest obstacle to creating a National Church
was the lack of a national hierarchy. In Connecticut, the former Congregational
converts to Anglicanism considered a bishop to be of absolute necessity. The
Connecticut clergy therefore elected the Rev'd Samuel Seabury as their Bishop
and gave him the mandate to go abroad and obtain valid Apostolic Orders.
The Anglican Bishops in England could not by law consecrate any one who
would not take the Oath of Allegiance to the Monarch of the Realm, however. It
would have been impossible, therefore, for Bishop-elect Seabury to return to
60
America if he had received consecration as a British subject who had sworn
allegiance to the King of England. With the refusal of the English bishops to
bestow episcopal consecration, Fr. Seabury proceeded to Scotland. After
prolonged negotiations with the Nonjuring bishops of Scotland, he finally
obtained their consent to confer Apostolic Succession upon him.
The Nonjuring Bishops of Scotland were the remnant of the Church which the
Stuarts had endeavored to establish in Scotland but which had lost the protection
of the State as well as all Church endowments by remaining supporters of James
II. The average Scotsman considered them to be almost as obnoxious as Roman
Catholics and certainly just as dangerous.
The Nonjuring Bishops of Scotland were extremely High Church. They

abandoned the Calvinistic doctrine of the Holy Eucharist espoused in The 39
Articles of The Church of England and returned to the "Lutheran" doctrine of
the 1549 Articles. They used Holy Chrism in Confirmation, were considered
firm believers in the sacerdotal character of the Holy Priesthood, and adamant in
the necessity of Apostolic Succession and Episcopal Ordination.
Dr. Seabury was consecrated by the Nonjuring Bishops on 14 November 1784.

Immediately after his consecration to the office and work of Bishop, he signed a
Concordat with the Nonjurors (on 15 Nov. 1784) agreeing to introduce the
liturgical and doctrinal beliefs and practices of the Nonjurors into the Episcopal
Church in Connecticut. He specifically promised to persuade the American
Church to use the Prayer of Consecration taken largely unchanged by The
Episcopal Church of Scotland from the 1549 Book of Common Prayer. Upon his
return to Connecticut he organized and governed his Diocese according to the
doctrine and practice of his Consecrators. The "children" were no longer
allowed to rule and control The Church. Bishop Seabury governed and ruled the
Episcopal Church in Connecticut according to Biblical and ancient canonical
practices; the laity was excluded from all deliberations, ecclesiastical councils
and control of ecclesiastical affairs. In effect, Bishop Seabury is the Father of
the traditional High Church party within PECUSA, marked by evangelical piety
united with high sacramental ideals.
In stark contrast to the understanding of The Church adopted by Bishop Seabury

in Connecticut, a very non-Catholic and non-historic view of Church polity was
adopted in New York, Pennsylvania, and Virginia. Dr. William White, Rector of
Christ Church, believed that the Episcopal Church must assent to and adopt the
secular, non-Biblical principle of "representative government." He was even
willing to employ the practice of Presbyterian Ordination until such time as a
valid Apostolic Succession could be obtained from The Church of England.
Surprisingly, Presbyterian Ordination found little favor among the Faithful of
Pennsylvania. Fortunately an Act was passed in the English Parliament allowing
61
English bishops to confer the Episcopacy upon men not subject to the British
Crown. Consequently, Dr. William White (Bishop-Elect of Pennsylvania) and
Dr. Samuel Provoost (Bishop-Elect of New York) were consecrated at the hands
of the 88th Archbishop of Canterbury, Dr. John Moore, on Septuagesima
Sunday, 4 February 1787.
Upon the return of Bishops White and Provoost to the United States, there were
so many differences between the Connecticut Church and that of the Middle and
Southern States, that a merger or union could not be immediately effected.
When Dr. James Madison was elected to be Bishop of Virginia, he was forced to
go to England to be consecrated since Bishop Provost of New York (perhaps the
Father of what later came to be known as the Broad Church party within
PECUSA) refused to act in conjunction with the Bishop of Connecticut. (Bishop
White might be considered the Father of the Evangelical party within PECUSA,
with its belief in the desirability -- rather than the necessity -- of Apostolic
Succession and its desire to closely coöperate with all other churches of the
Reformation.) The foundation for differing doctrines of The Church were
already evident at this early time within The Protestant Episcopal Church. The
union was finally cemented in 1792, when Dr. Thomas John Claggert was
elected Bishop of Maryland. There were now three "valid" Anglican bishops in
the U.S.A. (excluding Dr. Seabury). Bishop Provoost of New York therefore
withdrew his objections to allowing Dr. Seabury to participate in Dr. Claggert's
consecration. Had Bishop Seabury not been invited to participate in the
consecration of Dr. Claggert, the result would have been a schism between
Connecticut and the other States.
POPE St. NICHOLAS I

(consecrated in 858)
Consecrated to The Sacred Episcopate in 864:
FORMOSUS
(Bishop of Porto; Pope 891)
St. PLEGMUND
(as Archbishop of Canterbury)
ALTHELM
(as Bishop of Wells; 914 Canterbury)
Consecrated to The Sacred Episcopate 914:
62
WULFHELM
(as Bishop of Wells; 923 Canterbury)
ODO
(as Bishop of Ramsbury; 942 Canterbury)
St. DUNSTAN
(as Bishop of Worcester; 960 Canterbury)
St. AELPHEGE
(as Bishop of Winchester; 1005 Canterbury)
ELFRIC
(as Bishop of Ramsbury; 995 Canterbury)
WULFSTAN
(as Bishop of Worcester and York)
Consecrated to The Sacred Episcopate on 13 November 1020:
ETHELNOTH
EADSIGE
(as Bishop of St. Martin's, Canterbury; 1038 Archbishop of Canterbury)
Consecrated to The Sacred Episcopate on 3 April 1043:
STIGAND
(as Bishop of Elmham; 1052 Canterbury)
SIWARD
(as Bishop of Rochester)
assisting
William, Bishop of London
and
Giso, Bishop of Wells (consecrated 15 April 1061 by Pope Nicholas II)
Consecrated to The Sacred Episcopate on 29 September 1070
63
Bl. LANFRANC
THOMAS
(as Archbishop of York)
Consecrated to The Sacred Episcopate on 4 December 1094:
St. ANSELM
Consecrated to The Sacred Episcopate on 26 July 1108:
RICHARD de BELMEIS
(as Bishop of London)
Consecrated to The Sacred Episcopate on 18 February 1123:
WILLIAM of CORBEUIL
HENRY of BLOIS
(as Bishop of Winchester)
Consecrated to The Sacred Episcopate on 3 June 1162:
St. THOMAS BECKET

Consecrated to The Sacred Episcopate on 23 August 1164:
ROGER of GLOUCESTER
(as Bishop of Worcester)
assisting
Gilbert Foliot, Bishop of London
PETER de LEIA
(as Bishop of St. David's, Wales)
assisting
Baldwin, Archbishop of Canterbury
John Cumin, Archbishop of Dublin
Consecrated to The Sacred Episcopate on 29 September 1185:
GILBERT GLANVILLE
64
(as Bishop of Rochester)
assisting
Hubert Walter, Archbishop of Canterbury
Bernard, Archbishop of Ragusa (consecrated 19 November 1189 by Pope
Clement III)
Philip of Poictou, Bishop of Durham (consecrated 20 April 1197 by Pope
Celestine III)
Consecrated to The Sacred Episcopate on 23 May 1199:
WILLIAM de SAINTE MERE L'EGLISE

assisting
Stephen Langton, Archbishop of Canterbury (consecrated 17 June 1207 by Pope
Innocent III)
Consecrated to The Sacred Episcopate on 5 October 1214:
WALTER de GRAY
(as Bishop of Worcester; 1216 Archbishop of York)
WALTER KIRKHAM
(as Bishop of Durham)
HENRY
(as Bishop of Whithern)
assisting
William Wickwane, Archbishop of York (consecrated 17 September 1279 by
Pope Nicholas III)
Consecrated to The Sacred Episcopate on 9 January 1284:
ANTHONY BECK
(as Bishop of Durham; 1306 Patriarch of Jerusalem)
JOHN of HALTON
(as Bishop of Carlisle)
assisting
Thomas Cobham, Bishop of Worcester
65
ROGER NORTHBOROUGH
(as Bishop of Lichfield)
assisting
Henry Burghersh, Bishop of Lincoln
ROBERT WYVIL
(as Bishop of Salisbury)
Consecrated to The Sacred Episcopate on 12 March 1340:
RALPH STRATFORD
assisting
John Stratford, Archbishop of Canterbury
WILLIAM EDENDON
(as Bishop of Winchester)
SIMON SUDBURY
(as Bishop of London; 1375 Archbishop of Canterbury)
THOMAS BRENTINGHAM
(as Bishop of Exeter)
ROBERT BRAYBROOKE
ROGER WALDEN
HENRY BEAUFORT
(as Bishop of Lincoln; 1405 Bishop of Winchester)
THOMAS BOURCHIER
(as Bishop of Worcester; 1443 Ely, 1454 Canterbury)
66
JOHN MORTON
(as Bishop of Ely; 1486 Canterbury)
RICHARD FITZJAMES
(as Bishop of Rochester; 1503 Chichester; 1506 London)
WILLIAM WARHAM
(as Bishop of London; 1503 Cant)
JOHN LONGLANDS
(as Bishop of Lincoln)
THOMAS CRANMER
Consecrated to The Sacred Episcopate in June 1536:
WILLIAM BARLOW
(as Bishop of St. David's, Wales; 1549 Bath; 1559 Chichester)
MATTHEW PARKER
EDMUND GRINDAL
(as Bishop of London; 1570 York; 1576 Canterbury)
JOHN WHITGIFT
(as Bishop of Worcester; 1583 Canterbury)
RICHARD BANCROFT
(as Bishop of London; 1604 Canterbury)
GEORGE ABBOT
(as Bishop of Lichfield; 1610 London; 1611 Canterbury)
67
assisted by
Marc Anthonio de Dominis, (Dean of Windsor and
former Roman Abp. of Spolatro & Primate of Dalmatia)
GEORGE MONTAIGNE
(as Bishop of Lincoln; 1621 London; 1628 Durham; 1628 York)
assisted by
John Howson (Bishop of Oxford)
Bl. WILLIAM LAUD

(as Bishop of St. David's, Wales; 1626 Bath; 1628 London; 1633 Canterbury)
BRIAN DUPPA
(as Bishop of Chichester; 1641 Salisbury; 1660 Winchester)
Consecrated to The Sacred Episcopate on 28 October 1660 (see note 5):
GILBERT SHELDON
(as Bishop of London; 1663 Canterbury)
HENRY COMPTON
(as Bishop of Oxford; 1675 London)
WILLIAM SANCROFT
THOMAS WHITE
(as Bishop of Peterborough, who was deposed in 1690 as a non-juror)
Under Royal Warrant from the exiled King James II
GEORGE HICKES
(as Bishop of Thetford)
JAMES GADDERAR
(consecrated without a See because of penal conditions; later Bp. of Aberdeen
and Moray)
68
THOMAS RATTRAY
(as Bishop of Dunkold)
WILLIAM FALCONAR
(as Bishop of Ross and Caithness)
ROBERT KILGOUR
(as Bishop of Aberdeen)
assisted by
Bishop Coadjutor John Skinner (Aberdeen) & Bishop Arthur Petrie (Ross &
Caithness)
SAMUEL SEABURY
(as Bishop of Connecticut)
assisted by
Bishop William White, Bishop Samuel Provoost and Bishop James Madison
THOMAS JOHN CLAGGETT

(as Bishop of Maryland)
assisted by
Bishop William White and Bishop Samuel Provoost
EDWARD BASS
(as Bishop of Massachusetts)
assisted by
ABRAHAM JARVIS
(as Bishop of Connecticut)
assisted by
ALEXANDER VIETS GRISWOLD

(as Bishop of the Eastern Diocese)
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assisted by
Bishop William White and Bishop Nathaniel Bowen
JOHN HENRY HOPKINS

(as Bishop of Vermont)
assisted by
Bishop Benjamin B. Smith and Bishop Lee Henry Washington
GEORGE DAVID CUMMINS

(as Assistant Bishop of Kentucky)
CHARLES EDWARD CHENEY

(for the Reformed Episcopal Church)
assisted by
Bishop George David Cummins
WILLIAM RUFUS NICHOLSON

(Reformed Episcopal Church)
assisted by
Bishop Samuel Fallows
ALFRED SPENCER RICHARDSON

(Reformed Episcopal Church)
assisting
nd
Bishop Charles Isaac Stevens (2 Patriarch, The Ancient British Church)
Consecrated sub conditione to The Sacred Episcopate on 4 May 1890:
LEON CHECHEMIAN
(as Mar Leon, Abp. of Selsey; sometime Armenian Uniate Titular Bishop of
Malatia)
assisted by
Bp. James Martin (Abp. of Caerleon-upon-Usk)
Bp. Frederick Boucher & Bp. George W. L. Maaers (Iglesia Española
Reformada Episcopal)
ANDREW CHARLES ALBERT McLAGEN

(as Titular Bishop of Claremont)
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HERBERT JAMES MONZANI HEARD

(as Mar Jacobus II, Archbishop of Selsey; 1930 Primate, Free Protestant
Episcopal Church)
WILLIAM BERNARD CROW

Grand Master of the Order of the Holy Wisdom
(as Mar Bernard, Bishop of Santa Sophia)
(17 October 1943: Mar Basilius Abdullah III, Sovereign Prince Patriarch of
Antioch)
HUGH GEORGE de WILLMOTT NEWMAN

(as Mar Georgius I, Metropolitan of Glastonbury and Catholicos of the West)
assisted by
Abp. John Sebastian Marlow Ward (Archbishop of Olivet)
Bishop Richard Kenneth Hurgon (Titular Bishop of Mere [Somerset])
Bishop John Syer (Mar John, Bishop of Verulam)
Bishop Charles Leslie Saul (Mar Leofric, Archbishop of Suthronia in the
Eparchy of All the Britons)
Bishop Francis Ernest Langhelt (Mar Francis, Bishop of Minster)
WALLACE DAVID de ORTEGA MAXEY

(as Mar David I, Patriarch of Malaga, Apostolic Primate of all the Iberians,
& Supreme Hierarch of the Catholicate of the West in the Americas)
assisted by
Abp. Robert Ronald Ramm (Archbishop-Primate, The Apostolic Episcopal
Catholic Church)
Consecrated sub conditione to The Sacred Episcopate on 7 November 1986:
NILS BERTIL ALEXANDER PERSSON

(as Primate of The Apostolic Episcopal Church)
who consecrated to the Sacred Episcopate on June 25, 1995 in London (UK),
with co-consecrators, Bishops Hans Dieter Sauerlandt, and George Boyer:
Archbishop Philippe Laurent De Coster, of the Latin Old Catholic Church

of Flanders.
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Baptism and Lord’s Supper
Foreword
There are normally three forms of church ordinances, the Episcopal form (1)
based in part on the authority of the apostles, which in fact has no counterpart in
the New Testament Church beyond the apostolic era. Christ had given a unique
authority to the Twelve that cannot be claimed by any person or group, neither
there is a biblical basis for any form of apostolic succession.
“Then he called his twelve disciples together, and gave them power and
authority over all devils, and to cure diseases. And he sent them to preach the
kingdom of God, and to heal the sick. And he said unto them, Take nothing for
your journey, neither staves, nor scrip, neither bread, neither money; neither
have two coats apiece. And whatsoever house ye enter into, there abide, and
thence depart. And whosoever will not receive you, when ye go out of that city,
shake off the very dust from your feet for a testimony against them. And they
departed, and went through the towns, preaching the gospel, and healing every
where. (Luke 9: 1 – 6)” (KJV)
The authority Jesus gave to the apostle Peter was given to all the apostles, but to
no successive group.
“And I say also unto thee, That thou art Peter, and upon this rock I will build my
church; and the gates of hell shall not prevail against it. And I will give unto
thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth
shall be bound in heaven: and whatsoever thou shalt loose on earth shall be
loosed in heaven. (Matthew 16: 18-19)” (KJV)
“Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in
heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
“Whosoever sins ye remit, they are remitted unto them; and whosoever sins ye
retain, they are retained. (John 20: 23)” (KJV)
The Episcopal way of church government can only be seen from the second
century but not from the first.
Biblical Christians, called Protestants (2), have historically recognised two

ordinances, baptism and the Lord’s Supper (Holy Communion, the Eucharist).
Romans Catholics and Old Catholics (3) have held to seven sacraments:
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baptism, the Eucharist (Lord’s Supper), confirmation, penance, extreme unction,
holy orders and marriage. There remain a difference of opinion regarding
terminology, ‘sacraments or ordinances.’ Catholics and some Protestants prefer
the term ‘sacrament’, which comes from the Latin ‘sacramentum’, meaning ‘a
thing set apart as sacred.’ The term ‘sacramentum’ in the Latin Vulgate was also
used to translate the Greek word ‘musterion’ and came to be used for anything
that had a secret or mysterious significance. Saint Augustine called it ‘the visible
form of an invisible grace.’ Sacrament was later defined as an ‘outward and
visible sign of an inward spiritual grace.’ It is for this reason that many
Protestants have preferred the term ‘ordinance,’ which does not have the
suggestion of conveying grace. An ordinance is an outward rite prescribed by
Jesus Christ to be performed by His Church until His Second Coming.
Baptism
New Testament baptism had its origin in the command of Christ to make
disciples and baptise them.
Father, and of the Son, and of the Holy Ghost: Teaching them to observe all
things whatsoever I have commanded you: and, lo, I am with you always, even
unto the end of the world. Amen. (Matthew 28: 19-20)” (KJV)
In these two verses, there are a particular order established; the first to make
disciples through convincing teaching, and secondly these disciples were to be
baptised. This is, really, the pattern that is carried out in the book of Acts. The
apostle Peter commanded that his hearers should first repent, then be baptised.
“Then Peter said unto them, Repent, and be baptized every one of you in the
name of Jesus Christ for the remission of sins, and ye shall receive the gift of the
Holy Ghost. (Acts 2: 28)” (KJV)
Only those who heard the Gospel, understood and responded to it through
yielding faith in Jesus Christ and repentance, could be baptised. The result was
that the people received God’s Word, and then were baptised.
steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and
in prayers. (Acts 2: 41-42)” (KJV)
Those who responded to Philip’s message first believed, then were baptised.
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“But when they believed Philip preaching the things concerning the kingdom of
God, and the name of Jesus Christ, they were baptized, both men and women.
(Acts 8: 12)” (KJV)
The same way with the Ethiopian:
“Then the Spirit said unto Philip, Go near, and join thyself to this chariot. And
Philip ran thither to him, and heard him read the prophet Esaias, and said,
Understandest thou what thou readest? And he said, How can I, except some
man should guide me? And he desired Philip that he would come up and sit with
him. The place of the scripture which he read was this, He was led as a sheep to
the slaughter; and like a lamb dumb before his shearer, so opened he not his
mouth: In his humiliation his judgment was taken away: and who shall declare
his generation? for his life is taken from the earth. And the eunuch answered
Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or
of some other man? Then Philip opened his mouth, and began at the same
scripture, and preached unto him Jesus. And as they went on their way, they
came unto a certain water: and the eunuch said, See, here is water; what doth
hinder me to be baptized? And Philip said, If thou believest with all thine heart,
thou mayest. And he answered and said, I believe that Jesus Christ is the Son of
God. And he commanded the chariot to stand still: and they went down both into
the water, both Philip and the eunuch; and he baptized him. (Acts 8: 29-38)”
(KJV)
With Paul:
“And immediately there fell from his eyes as it had been scales: and he received
sight forthwith, and arose, and was baptised. (Acts 9: 18)” (KJV)
The Caesarean Gentiles:
“And he commanded them to be baptized in the name of the Lord. Then prayed
they him to tarry certain days. (Acts 10: 48)” (KJV)
Lydia:
“And a certain woman named Lydia, a seller of purple, of the city of Thyatira,
which worshipped God, heard us: whose heart the Lord opened, that she
attended unto the things which were spoken of Paul. And when she was
baptized, and her household, she besought us, saying, If ye have judged me to be
faithful to the Lord, come into my house, and abide there. And she constrained
us. (Acts 16: 14-15)
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The Philippian jailor:
“And they spake unto him the word of the Lord, and to all that were in his
house. And he took them the same hour of the night, and washed their stripes;
and was baptised, he and all his, straightway. (Acts 16: 32-33)” (KJV)
Crispus:
“And Crispus, the chief ruler of the synagogue, believed on the Lord with all his
house; and many of the Corinthians hearing believed, and were baptised. (Acts
18: 8)” (KJV)
The apostle Paul (formerly Saul) telling about his conversion:
“And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go
into Damascus; and there it shall be told thee of all things which are appointed
for thee to do. And when I could not see for the glory of that light, being led by
the hand of them that were with me, I came into Damascus. And one Ananias, a
devout man according to the law, having a good report of all the Jews which
dwelt there, Came unto me, and stood, and said unto me, Brother Saul, receive
thy sight. And the same hour I looked up upon him. And he said, The God of our
fathers hath chosen thee, that thou shouldest know his will, and see that Just
One, and shouldest hear the voice of his mouth. For thou shalt be his witness
unto all men of what thou hast seen and heard. And now why tarriest thou?
Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
(Acts 22: 10 – 16)” (KJV)
All these references from the Word of God, the Holy Scriptures, indicate that
baptism follows belief, repentance and faith precede the ordinance of baptism.
Baptism means identification. In the New Testament, baptism involves

identification with Jesus Christ in His death and resurrection. Being baptised in
the name of Jesus Christ stresses association with Christ in the baptismal rite.
Although Paul’s epistle to the Romans, chapter 6, verses 4 and 5 refers to the
meaning of water baptism. We give you the verses 1 to 6.
“What shall we say then? Shall we continue in sin, that grace may abound? God
forbid. How shall we, that are dead to sin, live any longer therein? Know ye not,
that so many of us as were baptised into Jesus Christ were baptised into his
death?
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Therefore we are buried with him by baptism into death: that like as Christ
was raised up from the dead by the glory of the Father, even so we also
should walk in newness of life. For if we have been planted together in the
likeness of his death, we shall be also in the likeness of his resurrection:
Knowing this, that our old man is crucified with him, that the body of sin might
be destroyed, that henceforth we should not serve sin. (Romans 6: 1 – 6)” (KJV)
It is a public declaration that the believer has been united to Jesus Christ by faith
in His death and resurrection.
Let us summarise
Facts about baptism:
“He that believeth and is baptised shall be saved”.
• 1. Mark 16:16 says "He that believeth and is baptised shall be saved."
• 2. That verse is hard to misunderstand without professional help of
theologians, and yet many today act as if Jesus said, "He that believeth and is
saved shall be baptized."
• 3. And what about those who only believe? James says that they have much
in common with demons, who also believe and who tremble.
• “Thou believest that there is one God; thou doest well: the devils also
believe, and tremble. (James 2: 19)” (KJV)
• 4. However does baptism save? The apostle Peter answers that question:
• The like figure whereunto even baptism doth also now save us (not the
putting away of the filth of the flesh, but the answer of a good conscience
toward God,) by the resurrection of Jesus Christ. (1 Peter 3:21)
“The like figure whereunto even baptism doth also now save us (not the
putting away of the filth of the flesh, but the answer of a good conscience
toward God,) by the resurrection of Jesus Christ: Who is gone into heaven,
and is on the right hand of God; angels and authorities and powers being
made subject unto him. (1 Peter 3: 21-22)” (KJV)
Baptism is part of every conversion in the book of Acts.
Consider each example:
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a. At Pentecost (Acts 2:36-47)
b. Philip’s message(Acts 8:12)
c. Simon’s conversion (Acts 8:13)
d. Ethiopian Eunuch (Acts 8:26-39)
e. Paul (Acts 9: 18)
f. The Caesarean Gentiles (Cornelius) (Acts 10:47-48)
g. Lydia (Acts 16:14-15)
h. Philippian Jailer (Acts 16:30-33)
i. Crispus (Acts 18:8)
j. Paul (Saul) (Acts 22:10-16)
The Greek word "baptizo" means immersion.

• 1. Those who ask whether sprinkling is baptism are really asking whether
sprinkling is immersion, and the answer is self-evident.
• 2. The practice of sprinkling began in the third century as a practice called
"clinical baptism" that was administered to people who were so ill that
immersion might have killed them.
a. Even then, however, the convert was literally soaked with buckets of
water, in this way coming as close to immersion as possible.
b. Of course, as with most departures, it moved further and further from the
word of God as it began to be applied to those in no need of a clinical baptism
and the buckets were replaced with much smaller containers.
There is one baptism

• 1. Ephesians 4:4-6: “There is one body, and one Spirit, even as ye are
called in one hope of your calling; One Lord, one faith, one baptism, One
God and Father of all, who is above all, and through all, and in you all.”
• 2. John the Baptist mentions three baptisms in Matthew 3:11-12: “I
indeed baptise you with water unto repentance: but he that cometh after
me is mightier than I, whose shoes I am not worthy to bear: he shall
baptise you with the Holy Ghost, and with fire: Whose fan is in his hand,
and he will throughly purge his floor, and gather his wheat into the garner;
but he will burn up the chaff with unquenchable fire.
• 3. And yet Paul says there is one baptism (Ephesians 4:4-6).
• What did Paul mean? Did he mean that there used to be more than one,
but now there is only one baptism left? No. As we will proceed we will
see that as far as man's obedience is concerned, there has always been just
one baptism.
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What then did Paul mean?
• 1. The context in Ephesians is a focus on unity. Paul listed these "ones" to

show why there should be unity in the church.
• 2. Of the other items in the list, there has always been only one and will
never be more than one -- one body, one Spirit, one hope, one Lord, one
faith, one God and Father.
• 3. The same is true of baptism -- there has always been one baptism!
What is the one baptism in Ephesians 4?
Paul himself had baptised many of the Ephesians in water (Acts 19:1-5).
In fact, it was in Ephesus that Paul re-baptised those who knew only the
baptism of John. Why? Because that baptism had now been replaced with
the Great Commission baptism in the name of the Father, the Son, and the
Holy Ghost. (Matthew 28:19)
Were there any other baptisms when Paul wrote this?
• 1. We have two choices remaining -- Holy Spirit and fire.

• 2. We will soon see that the baptism in the Holy Spirit had already
occurred.
• 3. But the baptism in fire is likely the destruction of Jerusalem in AD 70,
which had not yet occurred.
And yet Paul said there is one baptism. Why?
• 1. Because at that time -- as today -- there is only one baptism applicable

to all men personally; there is only one baptism that men can administer
and that men can actively participate in; there is only one baptism that
men can personally receive; there is only one baptism that saves and adds
people to the one body; there is only one baptism that is taught as part of
the one faith --- water baptism.
• 2. Paul was addressing people who had all been baptised in water, and
they needed no explanation by Paul as to the identity of the one baptism.
Baptism is central to our fulfilment of the Great Commission.

• 1. Baptism is central to the Great Commission.
• a. Matthew 28:19 -- "Go ye therefore, and teach all nations, baptizing
them in the name of the Father, and of the Son, and of the Holy Ghost. "
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• b. Those who ignore baptism in the Plan of Salvation are not following
the Lord's Great Commission.
• c. Christians are commanded by Jesus Christ to proclaim baptism, and
that is exactly what the early church did.
• 2. Notice how the early disciples fulfilled the Great Commission
shortly after it was given.
• a. Peter preached in Acts 2, and proclaimed baptism. (Acts 2:38)
• b. Philip preached in Acts 8, and proclaimed baptism. (Acts 8:12 and Acts
8:35)
• c. Ananias told Paul what he must do, and proclaimed baptism. (Acts 9:6,
18; Acts 22:16)
• d. Peter preached in Acts 10-11, and proclaimed baptism. (Acts 10: 33,
48; Acts 11:14)
• e. Paul preached in Acts 16, and proclaimed baptism. (Acts 16:14-15)
• f. Paul and Silas preached in Acts 16, and proclaimed baptism. (Acts
16:32-33)
• g. Paul preached in Acts 18, and proclaimed baptism. (Acts 18:8)
• h. Paul preached in Acts 19, and proclaimed baptism. (Acts 19:5)
• 3. How can anyone say they are following the Great Commission
when they fail to proclaim baptism or belittle baptism?
• Baptism is central to the gospel; it is central to the plan of God.
The baptism of the Great Commission is water baptism.
1. This point seems self-evident and few disagree with it. Yet some have
come up with various fanciful theories that the water of baptism of John was
replaced with something else.
2. Some argue that baptism after Pentecost was Spirit baptism rather than
water baptism.
Yet some of the baptisms during this period specifically mention water.
• 1. Philip and the Eunuch came to "a certain water" in Acts 8:36 and
further.
• 2. Cornelius -- Acts 10:47 -- "Can any man forbid water, that these should
not be baptised?"
• 3. Also, note Hebrews 10:22 -- "having our bodies washed with pure
water"
• 4. And note 1 Peter 3:20-21 -- Comparing Noah being saved through
water with baptism.
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Logic suggests that baptism during this period is a baptism in water.
• a. Baptism is called a burial and a resurrection in Romans 6:3-6 and

Colossians 2:12. A burial in water and then coming up out of the water is
a perfect symbol for a burial and resurrection. Do those who believe our
baptism is baptism in the Spirit believe that we come up out of the Spirit?
Does that make any sense? Wouldn't Romans 8:9 teach that we would be
lost as soon as we came up out of the Spirit?
• b. Baptism is likened to a washing or a bath in Titus 3:5 and Ephesians
5:26. Baths are taken in water, and yet Peter had to explain in 1 Peter 3:21
that baptism is not intended to cleanse the body (as with a normal bath)
but to cleanse the conscience. Peter's argument makes no sense if baptism
is anything other than water baptism.
• Baptism is illustrated in the New Testament by two Old Testament

events.
• a. The deluge in 1 Peter 3:20-21.
• b. Crossing the Red Sea in 1 Corinthians 10:1-2.
• c. In both events, deliverance was wrought by God through water!
• The Bible, God’s Word makes a specific distinction between the

baptism of the Great Commission and the falling of the Holy Spirit
upon them.
• a. Acts 8:16 -- "For as yet he was fallen upon none of them: only they
were baptised in the name of the Lord Jesus."
• b. Acts 19:5-6 -- "When they heard this, they were baptised in the name of
the Lord Jesus. And when Paul had laid his hands upon them, the Holy
Ghost came on them; and they spake with tongues, and prophesied."
Baptism involves purification.
• 1. Baptism is for the forgiveness of sins. It cleanses us from sin.

• a. Acts 2:38 --- "Repent, and be baptized every one of you in the name of
Jesus Christ for the remission of sins, and ye shall receive the gift of the
Holy Ghost."
• b. Acts 22:16 -- "And now why tarriest thou? arise, and be baptized, and
wash away thy sins, calling on the name of the Lord."
• c. Titus 3:5 -- "Not by works of righteousness which we have done, but
according to his mercy he saved us, by the washing of regeneration, and
renewing of the Holy Ghost."
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• d. 1 Corinthians 6:11 -- "And such were some of you: but ye are washed,
but ye are sanctified, but ye are justified in the name of the Lord Jesus,
and by the Spirit of our God."
• e. Hebrews 10:22 -- "Let us draw near with a true heart in full assurance
of faith, having our hearts sprinkled from an evil conscience, and our
bodies washed with pure water."
• f. Ephesians 5:26 -- "That he might sanctify and cleanse it with the
washing of water by the word."
• 2. What about Holy Spirit baptism? Was its purpose to save man?
• a. Christ's purpose in the baptism of the Spirit was to send the Spirit to the
earth as he promised.
• b. The Spirit has many roles to fulfil (inspirer, comforter, etc.) but one of
them is not to be our saviour from sin. Instead, the Spirit was to bring
glory to the one who is our saviour. (John 14:26, 15:26, 16:14) The Spirit
wants our emphasis to be on the Son.
• c. The Gift of the Holy Spirit is not received to forgive sins, but because
our sins are forgiven. (Acts 2:38) The reception of God's Spirit is not for
forgiveness but for the forgiven.
• Baptism involves a change of relationship.

• 1. John 3:3-5 -- Baptism puts one into the Kingdom of God.
• 2. 1 Corinthians 12:13, 27-28 -- Baptism puts one into the one body,
which is the church of Christ.
• 3. Romans 6:3 -- Baptism puts one into Christ
• a. 2 Timothy 2:10 -- It is in Christ that one finds salvation.
• b. Ephesians 1:7 -- It is in Christ that one finds redemption from sins.
• c. Colossians 1:14 -- It is in Christ that one finds forgiveness of sins.
• d. 2 Corinthians 5:17 -- It is in Christ that one is a new creation.
• 4. Galatians 3:27 -- It is at our baptism that we put on Christ.
Preaching Christ involves preaching baptism.

• 1. Consider Acts 2:37-38. "Men and brethren, what shall we do?"
• "This is the first time [in the history of the church] that this most
important of all questions was ever propounded; and the first time, of
course, that it was ever answered. Whatever may have been the true
answer under any previous dispensation, or any previous day in the
world's history, the answer given by Peter on this day of Pentecost, in
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which the [church] of Christ began, is the true and infallible answer for all
the subjects of his authority in all subsequent time."
• 2. Consider Philip and the Ethiopian Eunuch in Acts 8. Verse 35 says that
Philip preached unto him Jesus. In verse 36, the Eunuch asked to be
baptised immediately. If your preaching cannot have that effect because
you never mention baptise or because you treat it as secondary and non-
essential, then you are not preaching the gospel of Jesus Christ.
• 3. If the Eunuch had heard a typical denominational sermon soaked in
Calvinism, what would he have asked in verse 36?
• Man plays some role in his salvation. His participation is not

purely passive.
• 1. If man plays no role in his salvation, then we are faced with only
two possibilities:
• a. Either all men are saved, because God would have no man perish. (2
Peter 3:9)
• b. Or some are predestined for salvation and others are not, and there is
nothing either group can do about it. That option would make God a
respecter of persons, which he is not. (Acts 10:34)
• 2. So where does that leave us? It must be true that man plays some
role in his salvation.
• a. What then must he do? We are not the first to ever ask that question.
Those who heard the very first gospel sermon in Acts 2 asked that very
question, and they were told to repent and be baptised.
• Preaching in the New Testament prompted immediate

baptisms.
• 1. If nothing else, the immediate response of those being baptised in the

New Testament tells us that baptism is essential, and that immediate
response differs greatly from how baptisms are performed today in the
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denominational world --- another clear departure from the pattern
revealed in God's word.
• a. Acts 16:33 ("And he took them the same hour of the night, and washed
their stripes; and was baptised, he and all his, straightway.") Note that
they were baptised after midnight.
• b. Paul had been blind and without food or drink for three days, and yet
what did he do first after hearing the gospel? He was baptised to wash
away his sins. (Acts 22:16)
• c. "In fact, one can look at every example of conversion in the Book of
Acts and not find a soul eating a bite, drinking a drink, hitting a lick, or
sleeping a wink between his hearing of the gospel and his being baptised.
Why the urgency if baptism was not essential?"
• d. As Ananias asked Paul, "And now why tarriest thou? arise, and be
baptised, and wash away thy sins, calling on the name of the Lord." (Acts
22:16)
Views of baptism
Baptism is a means of saving grace (baptismal regeneration). In this view
baptism “is a means by which God imparts saving grace, resulting in the
remission of sins. By either awakening or strengthening faith, baptism effects
the washing of regeneration. The Roman Catholic view is that the infant’s faith
is not necessary; the rite itself, properly performed according to the ‘Codex
Canonici’, is sufficient. The parents stand for the infant’s faith. The Lutheran
view is that faith is a prerequisite. Infants should be baptised and may possess
unconscious faith or faith of the parents.
Baptism as sign and seal of the covenant. This is the view of Reformed and
Presbyterian Churches. The sacraments of baptism and the Lord’s Supper are
“signs and seals of an inward and invisible thing by means whereof God works
in the believer by the power of the Holy Spirit. Like circumcision in the Old
Testament, baptism makes us sure of God’s promises. The act of baptism is both
the means of initiation into the covenant and a sign of salvation.
Baptism is a symbol of our salvation. The view of Baptists and others is that
baptism is only an outward sign of an inward change: conversation through
yielding faith in the Lord Jesus Christ. It serves as a public testimony of
personal faith in Christ, the Lord. It does not produce any spiritual change in the
one baptised. Baptism does not convey direct spiritual benefit or blessing.
Furthermore, it is to be conducted only with believers. Therefore, this third view
is the only view that holds only believers should be baptised. The first two views
state that, along with adult converts, children (infants) should or may be
baptised.
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Modes in administering baptism.
New Testament baptism has its origin in the command of the Lord Jesus Christ
to make disciples (followers) and baptise them.
Father, and of the Son, and of the Holy Ghost. (Matthew 28: 19)” (KJV)
Ever since next to what baptism really is ‘immersion’, many modes of baptism
have been created by the Churches. Part of the problem is that word ‘baptism’ is
actually an untranslated word, having been incorporated into English and other
languages through transliteration of the Greek word ‘baptisma’ (verb, baptizo).
There are three modes of baptism being practiced today: sprinkling, pouring,
and immersion. The defence for each of the modes is as follows:
1. Pouring. As Church history is concerned, pouring was applied by the one

baptising pouring water three times over the head of the candidate being
baptised, once for each member of the Holy Trinity in One. It is argued
that pouring best illustrates the work of the Holy Spirit bestowed on one
person.
“And it shall come to pass in the last days, saith God, I will pour out of
my Spirit upon all flesh: and your sons and your daughters shall prophesy,
and your young men shall see visions, and your old men shall dream
dreams: And on my servants and on my handmaidens I will pour out in
those days of my Spirit; and they shall prophesy. (Acts 2: 17-18)” (KJV)
Phrases such as “went down into the water” (Acts 8: 38) and “coming up
out of the water” (Mark 1: 10), them putting into practice ‘pouring’, say
‘it is just as well as immersion.’
The “Didache”, written at the beginning of the second century, states,

“But concerning baptism, so shall you baptise. Having first recited all
these things, baptise in the name of the Father, and of the Son and of the
Holy Spirit in living (running) water. But, if you have no living water,
then baptise in other water; and if you are not able in cold, then in warm.
However, if you have neither, then pour water on the head thrice in the
name of the Father and of the Son and of the Holy Spirit. The interference
is that although the early church employed immersion, it allowed for
pouring. It appears that both of these modes were in existence as early as
the second century, and not in apostolic times.
Further support for the pouring mode is claimed from early pictorial
illustrations (religious art), showing the baptismal candidate standing in
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the water with the minister pouring water on the head. And finally, in the
household baptisms of Cornelius (Acts 10: 47 - 48) and the Philippian
jailer (Acts 16: 33) it would more likely appear, some claimed, that
pouring rather than immersion was utilised.
“Can any man forbid water, that these should not be baptized, which have
received the Holy Ghost as well as we? And he commanded them to be
baptized in the name of the Lord. Then prayed they him to tarry certain
days. (Acts 10: 47-48)” (KJV)
There is no indication in above verses that ‘pouring’ with water was

practised.
2. Sprinkling or aspersion. In the early centuries sprinkling was reserved

for the sick or those too weak to receive public baptism by immersion or
pouring. Sprinkling was not accepted in general usage until the thirteenth
century. Two precedents are often cited in support of sprinkling. In the
Old Testament, Levites were cleansed when water was sprinkled on them.
“And the LORD spake unto Moses, saying, Take the Levites from among
the children of Israel, and cleanse them. And thus shalt thou do unto them,
to cleanse them: Sprinkle water of purifying upon them, and let them
shave all their flesh, and let them wash their clothes, and so make
themselves clean. (Numbers 8: 5-7)” (KJV)
“And he that burneth her shall wash his clothes in water, and bathe his
flesh in water, and shall be unclean until the even. And a man that is clean
shall gather up the ashes of the heifer, and lay them up without the camp
in a clean place, and it shall be kept for the congregation of the children of
Israel for a water of separation: it is a purification for sin. And he that
gathereth the ashes of the heifer shall wash his clothes, and be unclean
until the even: and it shall be unto the children of Israel, and unto the
stranger that sojourneth among them, for a statute for ever. He that
toucheth the dead body of any man shall be unclean seven days. He shall
purify himself with it on the third day, and on the seventh day he shall be
clean: but if he purify not himself the third day, then the seventh day he
shall not be clean. Whosoever toucheth the dead body of any man that is
dead, and purifieth not himself, defileth the tabernacle of the LORD; and
that soul shall be cut off from Israel: because the water of separation was
not sprinkled upon him, he shall be unclean; his uncleanness is yet upon
him. (Numbers 19: 8-13)” (KJV)
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“Which stood only in meats and drinks, and divers washings, and carnal
ordinances, imposed on them until the time of reformation. (Hebrews 9:
10)” (KJV)
Hebrews 9: 10 should refer to these ritual cleansings as ‘baptism’. In the

third century, the Church Father Cyprian declared that it was not the
amount of water nor the method of baptism that cleansed from sin; rather,
where the faith of the candidate was genuine, sprinkling was as effective
as another mode.
3. Infant baptism. Infant baptism, which is practiced by Roman Catholics,

Old Catholics, Anglicans, Presbyterians, Methodists, Calvinists, and
Lutherans, is defended on several grounds. It is related to covenant
theology. As infants in the nation Israel were circumcised, and brought
into the believing community, so infant baptism is the counterpart of
circumcision, which brings the infants into the Christian community. It is
related to household salvation.
“And when she was baptized, and her household, she besought us, saying,
If ye have judged me to be faithful to the Lord, come into my house, and
abide there. And she constrained us. (Acts 16: 15)” (KJV)
“And they said, Believe on the Lord Jesus Christ, and thou shalt be saved,
and thy house. And they spake unto him the word of the Lord, and to all
that were in his house. And he took them the same hour of the night, and
washed their stripes; and was baptised, he and all his, straightway. And
when he had brought them into his house, he set meat before them, and
rejoiced, believing in God with all his house. (Acts 16: 31-34)” (KJV)
4. Immersion. Baptism by immersion is the only correct scriptural way to

baptise, also practised in Eastern and Orthodox Apostolic Churches,
although they baptise infants. A lexical study of ‘baptizo’ indicates a ‘dip
immerse.’ ‘Oepke’ indicates ‘baptizo’ meaning to ‘immerse’, showing
how the word has been used, ‘to sink a ship’. To ‘sink a ship in the mud’,
‘to drown’, and ‘to perish.’
This basic meaning accords with the prominence of the Holy Scripture:
Jesus was baptised by John ‘in the Jordan’ and He came up ‘out of the
water’ (Mark 1: 9-10, Acts 8: 38).
“And it came to pass in those days, that Jesus came from Nazareth of
Galilee, and was baptized of John in Jordan. And straightway coming up
out of the water, he saw the heavens opened, and the Spirit like a dove
descending upon him. (Mark 1: 9-10)” (KJV)
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“And he commanded the chariot to stand still: and they went down both
into the water, both Philip and the eunuch; and he baptized him. (Acts 8:
38)” (KJV)
Please, also refer to Vine’s Expository Dictionary of Old and New

Testament Words (W.E. Vine), Fleming H. Revell Company, Old Tappan,
New Jersey, U.S.A. for ‘baptism, baptist, baptise’, consisting of the
processus of immersion, submersion and emergence, as nouns and verb.
The Essential of the Anglican Rite for Baptism

(The Alternative Service Book 1980)
N., when you are baptised, you become a member of a new family. God
takes you for his own child, and all Christian people will be your brothers
and sisters.
• Do you turn to Christ?

• Answer: I turn to Christ.
• Do you repent of your sins?

• Answer: I repent of my sins.
• Do you renounce evil?

• Answer: I renounce evil.
Do not be ashamed to confess the faith of Christ crucified.
All: Fight valiantly under the banner of Christ against sin, the world, and the
devil, and continue his faithful soldiers and servants to the end of your lives.
The Pastor.
• Do you believe and trust in God the Father, who made the world?
• I believe and trust in him.
• Do you believe and trust in his Son Jesus Christ, who redeemed mankind?
• I believe and trust in him.
• Do you believe and trust in his Holy Spirit, who gives life to the people of
God?
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• This is our faith. We believe and trust in one God, Father, Son, and
Holy Spirit.
Pastor:
N, I baptise you in the name of the Father, and of the Son, and of the Holy
Spirit.
All in the congregation: Amen (so be it).
The ritual pursues accordingly.
The Lord’s Supper

The Lord’s Supper is the outward rite, which in the gathered church eats bread
broken and drinks wine poured forth by its appointed representative, in token of
its constant dependence on the once crucified, now risen Saviour, as source of
its spiritual life. In other words, in token of that abiding communion of Christ’s
death and resurrection through which the life begun in regeneration is sustained
and perfected.
The Lord’s Supper an ordinance institutes by Christ
Our Lord Jesus Christ appointed an outward rite to be observed by his disciples
in remembrance of his death. In fact, it was to be observed after his death, as
only after his death could it completely fulfil its purpose as a feast of
commemoration.
The Institution in the four Gospels:
In Matthew
“Now the first day of the feast of unleavened bread the disciples came to Jesus,
saying unto him, Where wilt thou that we prepare for thee to eat the passover?
And he said, Go into the city to such a man, and say unto him, The Master saith,
My time is at hand; I will keep the passover at thy house with my disciples. And
the disciples did as Jesus had appointed them; and they made ready the passover.
Now when the even was come, he sat down with the twelve. And as they did eat,
he said, Verily I say unto you, that one of you shall betray me. And they were
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exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?
And he answered and said, He that dippeth his hand with me in the dish, the
same shall betray me. The Son of man goeth as it is written of him: but woe unto
that man by whom the Son of man is betrayed! it had been good for that man if
he had not been born. Then Judas, which betrayed him, answered and said,
Master, is it I? He said unto him, Thou hast said. And as they were eating, Jesus
took bread, and blessed it, and brake it, and gave it to the disciples, and said,
Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to
them, saying, Drink ye all of it; For this is my blood of the new testament, which
is shed for many for the remission of sins. But I say unto you, I will not drink
henceforth of this fruit of the vine, until that day when I drink it new with you in
my Father's kingdom. And when they had sung an hymn, they went out into the
mount of Olives. (Matthew 26: 17-30)” (KJV)
In Mark
“And the first day of unleavened bread, when they killed the passover, his
disciples said unto him, Where wilt thou that we go and prepare that thou
mayest eat the passover? And he sendeth forth two of his disciples, and saith
unto them, Go ye into the city, and there shall meet you a man bearing a pitcher
of water: follow him. And wheresoever he shall go in, say ye to the goodman of
the house, The Master saith, Where is the guestchamber, where I shall eat the
passover with my disciples? And he will shew you a large upper room furnished
and prepared: there make ready for us. And his disciples went forth, and came
into the city, and found as he had said unto them: and they made ready the
passover. And in the evening he cometh with the twelve. And as they sat and did
eat, Jesus said, Verily I say unto you, One of you which eateth with me shall
betray me. And they began to be sorrowful, and to say unto him one by one, Is it
I? and another said, Is it I? And he answered and said unto them, It is one of the
twelve, that dippeth with me in the dish. The Son of man indeed goeth, as it is
written of him: but woe to that man by whom the Son of man is betrayed! good
were it for that man if he had never been born. And as they did eat, Jesus took
bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my
body. And he took the cup, and when he had given thanks, he gave it to them:
and they all drank of it. And he said unto them, This is my blood of the new
testament, which is shed for many. Verily I say unto you, I will drink no more of
the fruit of the vine, until that day that I drink it new in the kingdom of God.
And when they had sung an hymn, they went out into the mount of Olives.
(Mark 14: 12 – 26)” (KJV)
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In Luke
“Then came the day of unleavened bread, when the passover must be killed.
And he sent Peter and John, saying, Go and prepare us the passover, that we
may eat. And they said unto him, Where wilt thou that we prepare? And he said
unto them, Behold, when ye are entered into the city, there shall a man meet
you, bearing a pitcher of water; follow him into the house where he entereth in.
And ye shall say unto the goodman of the house, The Master saith unto thee,
Where is the guestchamber, where I shall eat the passover with my disciples?
And he shall shew you a large upper room furnished: there make ready. And
they went, and found as he had said unto them: and they made ready the
passover. And when the hour was come, he sat down, and the twelve apostles
with him. And he said unto them, With desire I have desired to eat this passover
with you before I suffer: For I say unto you, I will not any more eat thereof, until
it be fulfilled in the kingdom of God. And he took the cup, and gave thanks, and
said, Take this, and divide it among yourselves: For I say unto you, I will not
drink of the fruit of the vine, until the kingdom of God shall come. And he took
bread, and gave thanks, and brake it, and gave unto them, saying, This is my
body which is given for you: this do in remembrance of me. Likewise also the
cup after supper, saying, This cup is the new testament in my blood, which is
shed for you. But, behold, the hand of him that betrayeth me is with me on the
table. And truly the Son of man goeth, as it was determined: but woe unto that
man by whom he is betrayed! And they began to inquire among themselves,
which of them it was that should do this thing. And there was also a strife
among them, which of them should be accounted the greatest. And he said unto
them, The kings of the Gentiles exercise lordship over them; and they that
exercise authority upon them are called benefactors. But ye shall not be so: but
he that is greatest among you, let him be as the younger; and he that is chief, as
he that doth serve. For whether is greater, he that sitteth at meat, or he that
serveth? is not he that sitteth at meat? but I am among you as he that serveth. Ye
are they which have continued with me in my temptations. And I appoint unto
you a kingdom, as my Father hath appointed unto me; That ye may eat and drink
at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
(Luke 22: 7 – 30)” (KJV)
In John
“Now before the feast of the passover, when Jesus knew that his hour was come
that he should depart out of this world unto the Father, having loved his own
which were in the world, he loved them unto the end. And supper being ended,
the devil having now put into the heart of Judas Iscariot, Simon's son, to betray
him; Jesus knowing that the Father had given all things into his hands, and that
he was come from God, and went to God; He riseth from supper, and laid aside
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his garments; and took a towel, and girded himself. After that he poureth water
into a bason, and began to wash the disciples' feet, and to wipe them with the
towel wherewith he was girded. Then cometh he to Simon Peter: and Peter saith
unto him, Lord, dost thou wash my feet? Jesus answered and said unto him,
What I do thou knowest not now; but thou shalt know hereafter. Peter saith unto
him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not,
thou hast no part with me. Simon Peter saith unto him, Lord, not my feet only,
but also my hands and my head. Jesus saith to him, He that is washed needeth
not save to wash his feet, but is clean every whit: and ye are clean, but not all.
For he knew who should betray him; therefore said he, Ye are not all clean. So
after he had washed their feet, and had taken his garments, and was set down
again, he said unto them, Know ye what I have done to you? Ye call me Master
and Lord: and ye say well; for so I am. If I then, your Lord and Master, have
washed your feet; ye also ought to wash one another's feet. For I have given you
an example, that ye should do as I have done to you. Verily, verily, I say unto
you, The servant is not greater than his lord; neither he that is sent greater than
he that sent him. If ye know these things, happy are ye if ye do them. I speak not
of you all: I know whom I have chosen: but that the scripture may be fulfilled,
He that eateth bread with me hath lifted up his heel against me. Now I tell you
before it come, that, when it is come to pass, ye may believe that I am he.
Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth
me; and he that receiveth me receiveth him that sent me. When Jesus had thus
said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto
you, that one of you shall betray me. Then the disciples looked one on another,
doubting of whom he spake. Now there was leaning on Jesus' bosom one of his
disciples, whom Jesus loved. Simon Peter therefore beckoned to him, that he
should ask who it should be of whom he spake. He then lying on Jesus' breast
saith unto him, Lord, who is it? Jesus answered, He it is, to whom I shall give a
sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas
Iscariot, the son of Simon. And after the sop Satan entered into him. Then said
Jesus unto him, That thou doest, do quickly. Now no man at the table knew for
what intent he spake this unto him. For some of them thought, because Judas
had the bag, that Jesus had said unto him, Buy those things that we have need of
against the feast; or, that he should give something to the poor. He then having
received the sop went immediately out: and it was night. Therefore, when he
was gone out, Jesus said, Now is the Son of man glorified, and God is glorified
in him. If God be glorified in him, God shall also glorify him in himself, and
shall straightway glorify him. Little children, yet a little while I am with you. Ye
shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now
I say to you. A new commandment I give unto you, That ye love one another; as
I have loved you, that ye also love one another. By this shall all men know that
ye are my disciples, if ye have love one to another. Simon Peter said unto him,
Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not
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follow me now; but thou shalt follow me afterwards. Peter said unto him, Lord,
why cannot I follow thee now? I will lay down my life for thy sake. Jesus
answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say
unto thee, The cock shall not crow, till thou hast denied me thrice. (John 13: 1-
38)” (KJV)
From the apostolic injunction with regard to its celebration in the church until
Christ’s second coming, it is inferred that it was the original intention of our
Lord to institute a rite of perpetual and universal obligation. This was a new
covenant or testament in contrast with the old Mosaic covenant. To enact the
covenant, death was necessary because death provided forgiveness of sins. The
apostle Paul to the Corinthians rehearsed the ordinance as found in 1
Corinthians 11: 23-32, given here the verses 20 to 30.
“When ye come together therefore into one place, this is not to eat the Lord's
supper. For in eating every one taketh before other his own supper: and one is
hungry, and another is drunken. What? have ye not houses to eat and to drink
in? or despise ye the church of God, and shame them that have not? What shall I
say to you? shall I praise you in this? I praise you not. For I have received of
the Lord that which also I delivered unto you, That the Lord Jesus the same
night in which he was betrayed took bread: And when he had given thanks,
he brake it, and said, Take, eat: this is my body, which is broken for you:
this do in remembrance of me. After the same manner also he took the cup,
when he had supped, saying, This cup is the new testament in my blood:
this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat
this bread, and drink this cup, ye do shew the Lord's death till he come.
Wherefore whosoever shall eat this bread, and drink this cup of the Lord,
unworthily, shall be guilty of the body and blood of the Lord. But let a man
examine himself, and so let him eat of that bread, and drink of that cup. For he
that eateth and drinketh unworthily, eateth and drinketh damnation to himself,
not discerning the Lord's body. For this cause many are weak and sickly among
you, and many sleep. (1 Corintians 11: 20 – 30)” (KJV)
The uniform practice of the New Testament churches, and the celebration of the
kind of rite in subsequent ages by almost all churches professing to be Christian,
is best explained on the supposition that the Lord’s Supper is an ordinance
established by Christ himself.
The elements are bread and wine
Although the bread which Jesus broke at the institution of the ordinance was
doubtless the unleavened bread of the Passover. There is nothing in the
symbolism of the Lord’s Supper which necessitates the Roman Catholic use of
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the wafer. Although the wine which Jesus poured out was doubtless the ordinary
fermented juice of the grape. There is nothing in the symbolism of the ordinance
which forbids the use of unfermented juice of the grape, as the obedience to the
command is, ‘This do in remembrance of me’ (Luke 22: 19) requires only that
we should use the ‘fruit of the vine’.
“But I say unto you, I will not drink henceforth of this fruit of the vine, until that
day when I drink it new with you in my Father's kingdom. (Matthew 26: 29)”
(KJV)
The communion, the partaking of the Lord’s Supper is of both kinds, the
believers or communicants (believers in Jesus Christ and baptised only) are to
partake both of the bread and the wine.
The partaking of these elements is of a festal nature. The Passover was festal in
its nature. Gloom and sadness are foreign to the spirit of the Lord’s Supper. The
wine is the symbol of the death of Christ, but of that death by which we live. It
remands us that Jesus drank the cup of suffering in order that we might drink the
wine of joy. Furthermore, as the bread is broken to sustain our physical life, so
Christ’s body was broken by thorns and nails and spear to nourish our spiritual
life.
The Lord’s Supper, the Holy Communion, the Holy Eucharist is and remains a
festival of commemoration, and not simply bringing Christ to our remembrance,
but making proclamation of his death to the world until he comes again. It is to
be celebrated by the assembled church, constituted of church-members, the
faithful in Jesus Christ. It is not a solitary observance on the part of the
individuals. No ‘showing forth’ is possible except in company, ‘where at least
two or three are gathered in Jesus’ name.
The responsibility of seeing that the ordinance is properly administered rests

with the church as a body; and the pastor (priest or minister) is, in this matter,
the proper representative and organ of the church as long as he fulfils the
intention of the New Testament Church as instituted by Jesus Christ, and taught
by the apostles.
The frequency with which the Lord’s Supper is to be administered is not

indicated either by the New Testament precept or by uniform New Testament
example. We have instances both of its daily and of its weekly observance. With
respect to this, as well as with respect to the accessories of the ordinance, the
church is to exercise a sound discretion.
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The Symbolism of the Lord’s Supper, Holy Communion or Eucharist.
The Lord’s Supper sets forth in general, the death of Christ as the sustaining
power of the believer’s life.
It symbolises the death of Christ for our sins.
“For as often as ye eat this bread, and drink this cup, ye do shew the Lord's
death till he come. (I Corinthians 11: 26)” (KJV)
“And he said unto them, This is my blood of the new testament, which is shed
for many. (Mark 14: 24)” (KJV)
“Now the God of peace, that brought again from the dead our Lord Jesus, that
great shepherd of the sheep, through the blood of the everlasting covenant.
It symbolises our personal appropriation of the benefits of that death.
“And when he had given thanks, he brake it, and said, Take, eat: this is my
body, which is broken for you: this do in remembrance of me. (1 Corinthians 1:
24)” (KJV)
“Purge out therefore the old leaven, that ye may be a new lump, as ye are
unleavened. For even Christ our passover is sacrificed for us. (I Corinthians 5:
7)” (KJV)
It symbolises the method of this appropriation through union with Christ

himself.
“The cup of blessing which we bless, is it not the communion of the blood of
Christ? The bread which we break, is it not the communion of the body of
Christ? (1 Corinthians 10: 16)” (KJV)
Does it not symbolise the participation?
“And as they were eating, Jesus took bread, and blessed it, and brake it, and
gave it to the disciples, and said, Take, eat; this is my body. And he took the
cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is
my blood of the new testament, which is shed for many for the remission of sins.
But I say unto you, I will not drink henceforth of this fruit of the vine, until that
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day when I drink it new with you in my Father's kingdom. (Matthew 26: 26 –
29)” (KJV)
It symbolises the continuous dependence of the believer for all spiritual life on
the once crucified, now living, Saviour, to whom he yields himself.
“Then Jesus said unto them, verily, verily, I say unto you, Except ye eat the
flesh of the Son of man, and drink his blood, ye have no life in you. (John 6:
53)” (KJV)
Like the ordinance of baptism, the Lord’s Supper presupposes and implies
evangelical faith, especially faith in the Deity of Christ; not that all partake of it
realise the full meaning, but that this participation logically implies the five
great truths of Christ’s pre-existence, his supernatural birth, his vicarious
atonement, his literal resurrection, and his living presence with his followers.
The Lord’s Supper implies Christ’s omnipresence and deity, otherwise there
would be no reason to celebrate it, and so breaking with his church and with its
ministry.
The Lord’s Supper symbolises the sanctification of the Christian through a

spiritual reproduction in him of the death and resurrection of our Lord and
Saviour.
“And if Christ be in you, the body is dead because of sin; but the Spirit is life
because of righteousness. (Romans 8: 10)” (KJV)
“That I may know him, and the power of his resurrection, and the fellowship of
his sufferings, being made conformable unto his death. (Philippians 3: 10)”
(KJV)
It symbolises the consequent union of believers in Jesus Christ, their head.
“For we being many are one bread, and one body: for we are all partakers of that
one bread. (1 Corinthians 10: 17)” (KJV)
It symbolises the coming joy and perfection of the kingdom of God.
“For I say unto you, I will not drink of the fruit of the vine, until the kingdom of
God shall come. (Luke 22: 18)” (KJV)
“Verily I say unto you, I will drink no more of the fruit of the vine, until that day
that I drink it new in the kingdom of God. (Mark 14: 25)” (KJV)
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“But I say unto you, I will not drink henceforth of this fruit of the vine, until that
day when I drink it new with you in my Father's kingdom. (Matthew 26: 29)”
(KJV)
Like baptism which points forward to the resurrection, the Lord’s Supper is
anticipatory also. It brings before us, not simply death, but life indeed; not
simply past sacrifice, but future glory. It points forward to the great festival:
“And he saith unto me, Write, Blessed are they which are called unto the
marriage supper of the Lamb. And he saith unto me, These are the true sayings
of God. (Revelation 19: 9)” (KJV)
The connection between the Lord’s Supper and Baptism consists as such, that
they both and equally are symbols of the death of Christ. In baptism, we show
forth the death of Christ as the obtained cause of our new birth into the kingdom
of God. In the Lord’s Supper, we show forth the death of Christ as the sustaining
power of our spiritual life after it has once begun. In the one, we honour the
sanctifying power of the death of Jesus Christ, as in the other we honour its
regenerating power.
The Lord’s Supper is to be often repeated, as symbolising Christ’s constant

nourishment of the soul, whose new birth was signified in Baptism. Therefore,
the Lord’s Supper like Baptism, is the symbol of a previous state of grace. It has
in itself no regenerating power and no sanctifying power, but is the symbol by
which the relation of the believer to Christ; his Sanctifier, is very much
expressed and strongly confirmed. The blessing received from participation is
therefore dependent on, and proportioned to the faith of the communicant.
There is a mystical union in taking part in the celebration (commemoration) of

the Lord’s Supper, not with the brethren present, but with Christ the Lord alone.
Let it be explained to avoid misunderstanding. The Lord’s Supper, like Baptism,
symbolises fellowship with the brethren only as a consequent on, and incidental
to, fellowship with Christ. Just as we are baptised ‘into one body’, only by being
‘baptised into Jesus Christ’, so we commune with other believers in the Lord’s
Supper, only as we commune with Christ.
“For by one Spirit are we all baptized into one body, whether we be Jews or
Gentiles, whether we be bond or free; and have been all made to drink into one
Spirit. (1 Corinthians 12: 13)” (KJV)
“Know ye not, that so many of us as were baptized into Jesus Christ were
baptized into his death? (Romans 6: 3)” (KJV)
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The Lord’s words, “this do in remembrance of me” offer us to think not of our
brethren, but of the Lord.
“And when he had given thanks, he brake it, and said, Take, eat: this is my
body, which is broken for you: this do in remembrance of me. (1 Corinthians 11:
24)” (KJV)
Baptism and the Lord’s Supper are not a test of personal worthiness, either our
own or that of others. It not primarily an expression of Christian Fellowship.
Nowhere in the New Testament it is called a communion of believers with one
another. Rather, it is called a communion of the body and blood of Christ. The
Lord’s Supper is a participation in Him.
“The cup of blessing which we bless, is it not the communion of the blood of
Christ? The bread which we break, is it not the communion of the body of
Christ? (1 Corinthians 10: 16)” (KJV)
Let us read ‘Luke’ carefully again:
“And he took the cup, and gave thanks, and said, Take this, and divide it among
yourselves: For I say unto you, I will not drink of the fruit of the vine, until the
kingdom of God shall come. And he took bread, and gave thanks, and brake it,
and gave unto them, saying, This is my body which is given for you: this do in
remembrance of me. Likewise also the cup after supper, saying, This cup is the
new testament in my blood, which is shed for you. (Luke 22: 17-20)” (KJV)
The above is the warrant for the individual communion-cup. Most churches use
more than one cup: if more than one why not many?
“For as often as ye eat this bread, and drink this cup, ye do shew the Lord's
death till he come. (1 Corinthians 11: 26)” (KJV)
The Lord’s Supper is a teaching ordinance, and it is to be observed, not simply

for the good that comes to the communicant and to his brethren, but for the sake
of the witness which it gives to the world that the Christ who died for its sins,
now lives for its salvation.
“For he that eateth and drinketh unworthily, eateth and drinketh damnation to
himself, not discerning the Lord's body. (1 Corinthians 1: 29)” (KJV)
“ Eateth and drinketh damnation to himself, not discerning the Lord's body.” He
who eats and drinks, and does not discern that he is redeemed by the offering of
the body of Jesus Christ once and for all, eats and drinks a double
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condemnation, because he fails to discern the redemption which is symbolised
by the things he eats and drinks. For instance, to turn his thought away from that
sacrificial body to the company of disciples assembled is a grievous error, the
error of all those who exalt the idea of fellowship or communion in the
celebration of the Lord’s Supper.
The offence of a believing brother in Christ, even committed against myself,

should never prevent us from remembering Christ and communing with our
Saviour and dear Lord. I could not take part to the Lord’s Supper, if I had to
vouch for the Christian character of all sitting next or around me. This does not
excuse the local assembly from the effort to purge its membership from
unworthy participants. It does mean that the church’s failure to do this does not
absolve any single member of it from his obligation to observe the Lord’s
Supper.
What about ‘transubstantiation’?
The Roman Catholic view concerning the Lord’s Supper is called

‘transubstantiation’, meaning a ‘change of substance.’ The Roman Catholic
Church teaches that a miracle is taking place at the celebration of the Holy
Eucharist (the Sacrifice of the Holy Mass), in which the elements of the bread
and the wine are actually changed into the literal body and blood of Christ,
although the sensory character (which the Catholics call ‘accidents’) of the
elements ,as touch, taste and smell, may remain the same.
The Creed of Pope Pius IV stated: “I profess that in the Mass is offered to God a
true, proper, and propitiatory sacrifice for the living and the dead; … there is
truly, really, and substantially, the body and blood, together with the soul and
divinity, of our Lord Jesus Christ; and that there is a conversion of the whole
substance of the bread into the body, and of the whole substance of the wine into
the blood.1 As the priest consecrates the elements, their substance is changed
from and wine to the body, blood, soul and divinity of Christ. So, in Catholic
teaching, the participant actually partakes of the body of Christ. The Catholic
Church claims that this is the teaching of John 6: 32-58.
The Mass with its colourful vestments and vivid ceremonies is a dramatic re-
enactment in an unbloody manner of the sacrifice of Christ on Calvary.
Traditional Roman Catholic theologians equate it with salvation, stating, ‘In his
body and blood, then, Jesus himself is offered. He presents himself as a gift for
salvation.
1
Loraine Boettner, ‘Roman Catholicism’ (Philadelphia: Presbyterian and Reformed, 1965, pp. 168-169.
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There are a number of problems with this view.
1. It views the work of Christ continuing in the Mass. Yet, our Lord Jesus
Christ declared His work being completed, as did the writer of Hebrews.
“When Jesus therefore had received the vinegar, he said, It is finished:

and he bowed his head, and gave up the ghost. (John 19: 30) (KJV)
“By the which will we are sanctified through the offering of the body of
Jesus Christ once for all. And every priest standeth daily ministering and
offering oftentimes the same sacrifices, which can never take away sins:
But this man, after he had offered one sacrifice for sins for ever, sat down
on the right hand of God; From henceforth expecting till his enemies be
made his footstool. For by one offering he hath perfected for ever them
that are sanctified. (Hebrews 10: 10-14)” (KJV)
2. Christ’s human body would have to be omnipresent if this teaching were

true; however, Christ’s human body is localised in heaven.
“And said, Behold, I see the heavens opened, and the Son of man standing
on the right hand of God. (Acts 7: 56)” (KJV)
3. In instituting the Supper, our Lord Jesus Christ used a common figure of
speech, the metaphor “This is my body… my blood”, in referring to the
bread and cup. He was physically present yet distinct from the elements
when He referred to them as His body and blood. Similarly, in the John 6
passage, Jesus used a powerful metaphor, ‘eat my flesh…. Drink my
blood,’ to vividly portray a saving faith relationship to Himself. To insist
that these expressions are literal language is to commit violence to
fundamental hermeneutical principles.
4. It was forbidden for Jews to drink blood, yet this is what Jesus would be
asking them to do if transubstantiation was what He intended. Jesus was
himself too a Jew, attached to its laws and customs.
Here follows a bird-eye view on the Lord’s Supper among Roman Catholics,
Lutherans, Reformed, Presbyterians also Methodists, Baptists and Mennonites.
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GENERAL VIEWS ON THE LORD’S SUPPER
View Christ and the Elements Significance

Transubstantiation Bread and wine literally Believer partakes of
(Roman Catholic) change to body and blood Christ, who is being
of Christ. sacrificed in the Mass to
atone for sins2.
Consubstantiation Bread and wine contain Believer receives
(Lutheran and the body and blood of forgiveness of sins and
High Church view) Christ but do not literally confirmation of one’s
change. Christ is actually faith through partaking on
present “in, with, and the elements, but they
under” the elements.3 must be received through
faith.
Reformed Christ is not literally Believer receives grace
(Calvinism), present in the elements but through partaking of the
Methodists there is a spiritual elements.
(Presbyterian, presence of Christ.
Reformed)
Memorial Christ is not present Believer commemorates

(Baptist, physically or spiritually. the death of Christ.
Mennonite)
Requirements to Participation in the Lord’s Supper

There are requirements, and this we argue from the fact:
1. Christ enjoined the celebration of the Supper, not on the world at large,
but only among his disciples; therefore, the apostolic injunction limits the
Lord’s Supper among baptised and professed believers.
2. The analogy of Baptism, as belonging only to a specified class of persons,
leads us to believe that the same is true of the Lord’s Supper.
The requirements are those only which are expressly laid down by Christ and his
apostles.
2
The Roman Catholic system involves many absurdities, but the central absurdity is that making of religion a
matter of machinery and outward manipulation.
3
The Lutheran and the High Church view that the communicant, in partaking of the consecrated elements, eats
the veritable body and drinks the veritable blood of Christ in and with the bread and wine, although the elements
themselves do not cease to be material.
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1. The church as possessing executive but not legislative power, is charged
with the duty, not of framing rules for the administering and guarding of
the ordinances, but of discovering and applying the rules given in the New
Testament. No church has the right to establish any terms of communion,
unless established by Christ and his apostles.
2. Since the apostles were inspired, New Testament precedent is the
“common law” of the church.
The requirements to participation in the Lord’s Supper are fourfold.
Firstly, “Regeneration.”
The Lord’s Supper (Holy Communion, Holy Eucharist) is the outward

expression of a life in the believer, nourished and sustained by the life of Christ.
One who is “dead through his sinfulness” cannot partake of it. The Church does
not give spiritual food to a corpse. The Lord’s Supper was never offered by the
apostles to unbelievers. Each communicant must “examine himself.”
“Wherefore whosoever shall eat this bread, and drink this cup of the Lord,
unworthily, shall be guilty of the body and blood of the Lord. But let a man
examine himself, and so let him eat of that bread, and drink of that cup. For he
that eateth and drinketh unworthily, eateth and drinketh damnation to himself,
not discerning the Lord's body. (1 Corinthians 11: 27-29)”. (KJV)
Secondly, “Baptism.”
To proof that baptism is a requirement to the Lord’s Supper, urges us to make

the following considerations.
1. The ordinance of baptism was instituted and administered long before the
Supper. (Matthew 21: 25)
2. The apostles who first celebrated it had, in all probability, been baptised.
“Wherefore of these men which have companied with us all the time that
the Lord Jesus went in and out among us, Beginning from the baptism of
John, unto that same day that he was taken up from us, must one be
ordained to be a witness with us of his resurrection. (Acts 1: 21-22)”
(KJV)
“Then said Paul, John verily baptized with the baptism of repentance,
saying unto the people, that they should believe on him which should
come after him, that is, on Christ Jesus. (Acts 19: 4)” (KJV)
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Several of the apostles were certainly disciples of John. If Christ was
baptised, much more his disciples. Jesus recognised John’s baptism as
obligatory, and it is not probable that he would take his apostles from
among those who had not submitted to it. John the Baptist himself, the
first administrator and forerunner of baptism, must have been himself
unbaptised. However, the twelve apostles could fitly administer it,
because they had themselves received it at John’s hands.
3. The command of Christ fixes the place of baptism as first in order after
discipleship.
Father, and of the Son, and of the Holy Ghost: Teaching them to observe
all things whatsoever I have commanded you: and, lo, I am with you
always, even unto the end of the world. Amen. (Matthew 28: 19-20)”
(KJV)
4. All the recorded cases in early Christian history show this to have been
the order observed by the first Christians and sanctioned by the apostles.
“Then they that gladly received his word were baptized: and the same day
there were added unto them about three thousand souls. (Acts 2: 41)”
(KJV)
“And they, continuing daily with one accord in the temple, and breaking
bread from house to house, did eat their meat with gladness and
singleness of heart. (Acts 2: 46)” (KJV)
5. The symbolism of the ordinances requires that baptism should precede

the Lord’s Supper.
6. The standards of all evangelical denominations, with a few unimportant
exceptions, confirm the view that this is the natural interpretation of the
Scripture requirements respecting the order of the ordinances.
Thirdly, Church membership
The Lord’s Supper is a church ordinance (sacrament), observed by churches

of Christ as such. For this reason, membership in the church unaffectedly
precedes communion. Since communion is a family rite, the participant
should first be a member of the family.
“And they, continuing daily with one accord in the temple, and breaking
bread from house to house, did eat their meat with gladness and singleness of
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heart, Praising God, and having favour with all the people. And the Lord
added to the church daily such as should be saved. (Acts 2: 46-47)” (KJV)
“And upon the first day of the week, when the disciples came together to
break bread, Paul preached unto them, ready to depart on the morrow; and
continued his speech until midnight. (Acts 20: 7)” (KJV)
The Lord’s Supper is a symbol of church fellowship and membership.

Excommunication implies nothing, if it does not imply exclusion from the
communion.
“I speak as to wise men; judge ye what I say. The cup of blessing which we
bless, is it not the communion of the blood of Christ? The bread which we
break, is it not the communion of the body of Christ? For we being many are
one bread, and one body: for we are all partakers of that one bread. (1
Corinthians 10: 15-17)” (KJV)
Fourthly, an orderly walk
Disorderly walking designates a course of life in a church member which is

contrary to the precepts of the Gospel. It is an obstruct to participation in the
Lord’s Supper, the sign of church fellowship and membership.
1. Immoral conduct.
“ It is reported commonly that there is fornication among you, and such

fornication as is not so much as named among the Gentiles, that one
should have his father's wife. And ye are puffed up, and have not rather
mourned, that he that hath done this deed might be taken away from
among you. For I verily, as absent in body, but present in spirit, have
judged already, as though I were present, concerning him that hath so
done this deed, In the name of our Lord Jesus Christ, when ye are
gathered together, and my spirit, with the power of our Lord Jesus Christ,
To deliver such an one unto Satan for the destruction of the flesh, that the
spirit may be saved in the day of the Lord Jesus. Your glorying is not
good. Know ye not that a little leaven leaveneth the whole lump? Purge
out therefore the old leaven, that ye may be a new lump, as ye are
unleavened. For even Christ our passover is sacrificed for us: Therefore
let us keep the feast, not with old leaven, neither with the leaven of malice
and wickedness; but with the unleavened bread of sincerity and truth. I
wrote unto you in an epistle not to company with fornicators: Yet not
altogether with the fornicators of this world, or with the covetous, or
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extortioners, or with idolaters; for then must ye needs go out of the world.
But now I have written unto you not to keep company, if any man that is
called a brother be a fornicator, or covetous, or an idolater, or a railer, or a
drunkard, or an extortioner; with such an one no not to eat. For what have
I to do to judge them also that are without? Do not ye judge them that are
within? But them that are without God judgeth. Therefore put away from
among yourselves that wicked person. (1 Corinthians 5: 1 – 13)” (KJV)
2. Disobedience to the command of Christ.
“If any man think himself to be a prophet, or spiritual, let him

acknowledge that the things that I write unto you are the commandments
of the Lord. (1 Corinthians 14: 37)” (KJV)
“Now we command you, brethren, in the name of our Lord Jesus Christ,
that ye withdraw yourselves from every brother that walketh disorderly,
and not after the tradition which he received of us. (2 Thessalonians 3: 6)”
(KJV)
“For we hear that there are some which walk among you disorderly,
working not at all, but are busybodies. (2 Thessalonians 3: 11)” (KJV)
“Yet count him not as an enemy, but admonish him as a brother. Yet
count him not as an enemy, but admonish him as a brother. (2
Thessalonians 3: 15)” (KJV)
3. Heresy, or the holding and teaching of false doctrine.
“A man that is an heretic after the first and second admonition reject;
Knowing that he that is such is subverted, and sinneth, being condemned
of himself. (Titus 3: 10)” (KJV)
“For I know this, that after my departing shall grievous wolves enter in
among you, not sparing the flock. Also of your own selves shall men
arise, speaking perverse things, to draw away disciples after them.
Therefore watch, and remember, that by the space of three years I ceased
not to warn every one night and day with tears. (Acts 20: 29-31)” (KJV)
“Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus
Christ is come in the flesh is of God: And every spirit that confesseth not
that Jesus Christ is come in the flesh is not of God: and this is that spirit of
antichrist, whereof ye have heard that it should come; and even now
already is it in the world. (1 John 4: 2-3)” (KJV)
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More about the apostle Paul to Titus:
But avoid foolish questions, and genealogies, and contentions, and

strivings about the law; for they are unprofitable and vain. A man that is
an heretic after the first and second admonition reject; Knowing that he
that is such is subverted, and sinneth, being condemned of himself. (Titus
3: 9-11)” (KJV)
4. Schism
Schism or the promotion of division and dissension in the church. This

also requires exclusion from church fellowship and membership, and from
the Lord’s Supper which is its appointed sign.
“Now I beseech you, brethren, mark them which cause divisions and
offences contrary to the doctrine which ye have learned; and avoid them.
For they that are such serve not our Lord Jesus Christ, but their own belly;
and by good words and fair speeches deceive the hearts of the simple. For
your obedience is come abroad unto all men. I am glad therefore on your
behalf: but yet I would have you wise unto that which is good, and simple
concerning evil. And the God of peace shall bruise Satan under your feet
shortly. The grace of our Lord Jesus Christ be with you. Amen. (Romans
16: 17-20)” (KJV)
The local assembly or church is the judge whether these requirements

are being fulfilled in the case of persons desiring to partake of the
Lord’s Supper (Holy Communion, Holy Eucharist):
1. The command to observe the ordinance was given, not to individuals,

but to the group.
2. Obedience to this command is not an individual act, but is the joint act
of many.
3. The regular observance of the Lord’s Supper cannot be secured, nor
the qualifications of persons desiring to participate in it be scrutinised,
unless some distinct organised body in Christ is charged with this
responsibility.
4. The only organised body known in the New Testament is the local
church, and this is the only body, competent to have charge of the
ordinances.
5. The New Testament accounts indicate that the Lord’s Supper was
observed only at regular appointed meetings of local churches, and
was observed by these churches as regularly organised bodies.
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6. Since the duty of examining the qualifications of candidates for adult
baptism and for membership is vested in the local church and is
essential to its distinct existence, the analogy of the ordinances would
lead us to believe that the scrutiny of qualifications for participation in
the Lord’s Supper rests with the same body.
7. This care that only proper persons are admitted to the ordinances
should be shown, not by open or forcible excluding of the unworthy at
the time of the celebration, but by previous public instruction of the
congregation, and, if needful in the case of persistent offenders, by
subsequent private and friendly admonition.
Objections for a worthy Lord’s Supper celebration
Special objections to open communion.
The advocates of this view claim that baptism, as not being an

indispensable term of salvation, cannot properly be made an indispensable
term of communion.
This view is contrary to the belief and practice of all but an insignificant
fragment of organised Christianity. It assumes an unscriptural inequality
between the two ordinances. The Lord’s Supper holds no higher rank in
the Holy Scriptures than does Baptism. The obligation to commune is no
more binding than the obligation to profess faith by being baptised. Open
communion treats baptism as if it were optional, while it insists upon
communion as indispensable.
The reasons why we cannot accept open communion at all:
It tends to do away with baptism altogether. If the highest privilege of

church membership may be enjoyed without baptism, baptism loses its
place and importance as the initiatory ordinance of the church.
It tends to do away with all disciples. When believers in Jesus Christ

offend, the church must withdraw its fellowship from them. However, on
the principle of open communion, such withdrawal is impossible, since
the Lord’s Supper (Holy Communion, Holy Eucharist), the highest
expression of church fellowship, is open to every person who regards
himself as a Christian.
It tends to do away with the visible church altogether. For no visible

church is possible, unless some sign of membership be required, in
addition to the signs of membership in the invisible church. Open
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communion leads, logically, to open membership. A church open to all,
without reference to the qualifications required in the Holy Scriptures, or
without examination on the part of the church as to the existence of these
qualifications in those who unite with it, is virtually and identification of
the church with the world, and, without protest from Scripturally
constitutes bodies, would finally result in its actual extinction.
The Liturgy of the Lord’s Supper

The hymn of preparation
During this song, the celebrant or officiates stand behind the

table, on which are placed the bread and wine.
The congregation remain standing up to the communion, like the

people of Israel for the Passover meal on the night of
deliverance.
The Preface
Lift up yours hearts to the Lord:
Verily, it is indeed fitting and right, for our lasting good, that we
should always and everywhere give thanks to you, Lord, holy
Father, almighty and eternal God, through Jesus Christ our Lord
and Saviour.
He is the Word through whom You made the universe, the

Saviour You sent to redeem us. By the power of the Holy Spirit
he took flesh and born of Mary.
For our sake, he opened his arms on the cross; he put an end to
death and revealed the resurrection. In this, he fulfilled Your will
and won for You a holy people.
Therefore, together with the Universal Church, with the angels

and the great cloud of witnesses, we exalt Your holy Name, and
sing Your glory:
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We sing here:
Holy, holy, holy Lord, God of power and might,

Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.
Eucharistic prayer
All glory to you, our heavenly Father; in your tender mercy you
gave your only Son Jesus Christ to suffer death upon the cross
for our redemption; he made there a full atonement for the sins
of the whole world, offering once for all his one sacrifice of
himself; he instituted and in his holy Gospel commanded us to
continue a perpetual memory of his precious death until he
comes again.
Hear us, merciful Father, we humbly pray, and grant that by the
power of your Holy Spirit we who receive these gifts of your
creation this bread and this wine, according to your Son our
Saviour Jesus Christ’s holy institution, in remembrance of the
death that he suffered may be partakers of his most blessed body
and blood.
Who in the same night that he was betrayed, took bread and gave
you thanks; he broke it and gave it to his disciples, saying,
Take, eat; this is my body which is given for you; do this in

remembrance of me.
In the same way, after supper he took the cup and gave you
thanks; he gave it to them, saying,
Drink this, all of you; this is my blood of the new covenant,

which is shed for you and for many for the forgiveness of
sins. Do this, as often as you drink it, in remembrance of me.
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Memorial acclamation of God’s people: (example)
Christ has died:

Christ is risen:
Christ will come again.
Therefore, Lord and heavenly Father, in remembrance of the

precious death and passion, the mighty resurrection and glorious
ascension of your dear Son Jesus Christ, we offer you through
him this sacrifice of praise and thanksgiving.
Grant that by his merits and death, and through faith in his
blood, we and all your Church may receive forgiveness of our
sins and all other benefits of his passion.
Although we are unworthy, through our many sins, to offer you

any sacrifice, yet we pray that you will accept this, the duty and
service that we owe; do not weigh our merits, but pardon our
offences, and fill us all who share in this holy communion with
your grace and heavenly blessing.
Through Jesus Christ our Lord, by whom, and with whom, and
in whom, in the unity of the Holy Spirit, all honour and glory be
yours, almighty Father, now and for ever. Amen.
As our Saviour taught us, so we pray.
All:
Our Father in heaven,

Hallowed be your name,
Your kingdom come,
Your will be done,
On earth as in heaven.
Give us today our daily bread.
Forgive us our sins
As we forgive those who sin against us.
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Lead us not into temptation
But deliver us from evil.
For the kingdom, the power, and the glory are yours now and for
ever. Amen.
The breaking of bread
The celebrant says, while breaking the bread, and lifting up the
cup:
We break this bread to share in the body of Christ.
The cup of benediction for which we give thanks is the sharing

in the blood of Christ.
Here, the assembly may sing:
Lamb of God, you take away the sins of the world: have mercy
on us.
Lamb of God, you take away the sins of the world: have mercy
on us.
Lamb of God, you take away the sins of the world: grant us
peace.
Communion
The celebrant:
We are the Body of Christ. By one Spirit we were all baptised

into one body. Endeavour to keep the unity of the Spirit in the
bond of peace.
We may express peace, sign of brotherly love and pardon to one

another, by saying:
The peace of the Lord be always with you.

All: and with your spirit.
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After, the celebrant invites the church members to the Lord’s
Table:
Behold, I stand at the door, and knock: if any man hear my

voice, and open the door, I will come in to him, and will sup
with him, and he with me.
Draw near, everything is ready!
According to places of worship or circumstances, God’s people

stand around the table, unless there are already standing there;
or, the communion may also be shared in the assembly itself.
The bread and the cup are distributed separately, while saying to
each communicant:
The Body of Christ

The Blood of Christ
Alternatively, if not done before a sign of peace may be given

here, while passing to each other the plate with bread and the
cup, while saying:
Peace be with you!
The celebrant dismisses the communicants:
Go in peace and serve the Lord!
Prayer after communion
Almighty God, we thank you for feeding us with the body and
the blood of your Son Jesus Christ. Through him we offer you
our souls and bodies to be a living sacrifice. Send us out in the
power of your Spirit to live and work to your praise and glory.
Amen.
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The hymn of the assembly
The dismissal
Celebrant:
Go in peace to love and serve the Lord.
The peace of God, which passes all understanding, keep your

hearts and minds in the knowledge and love of God, and of his
Son Jesus Christ our Lord; and the blessing of God almighty, the
Father, the Son, and the Holy Spirit, be among you, and remain
with you always. Amen.
The ministers and people depart.
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Your self-examination or written work.
1. From the Acts of the Apostles fully explain the working of the
organisation of the Church of Christ, adding biblical quotations along
Ephesians 4: 11 – 14, and the following scheme.
“And he gave some, apostles; and some, prophets; and some, evangelists; and
some, pastors and teachers; For the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ: Till we all come in the unity of
the faith, and of the knowledge of the Son of God, unto a perfect man, unto the
measure of the stature of the fullness of Christ: That we henceforth be no more
children, tossed to and fro, and carried about with every wind of doctrine, by the
sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But
speaking the truth in love, may grow up into him in all things, which is the head,
even Christ: From whom the whole body fitly joined together and compacted by
that which every joint supplieth, according to the effectual working in the
measure of every part, maketh increase of the body unto the edifying of itself in
love. (Ephesians 4: 11-14)” (KJV)
God’s Provision for the extension, ministry and government of the

Constitutional Church of Christ on Earth.
The Holy Spirit, the Third person of the Holy Trinity, manifests Himself through
the baptised believers as such:
For the Establishment and Care of the Church as a whole:
Evangelists (missionaries or pioneers for Christ):
They lay the foundations of new local churches, and where

necessary, repair damaged foundations in established churches
having become lukewarm or even cold for the Christian Faith. They
minister in the extension of the Church and exercise a watchful care
over the Church as a whole. They are ministers of the whole
Church, and all baptised believers cooperate with them.
Travelling Preachers and Teachers:
Providing a special preaching and teaching program to the

Constitutional Church of Christ in general.
113
For the life and testimony of the Local Church’s life:
Preachers – for the proclamation of the Gospel.

Teachers – for the teaching of the Holy Scriptures
Also, those with the gifts of the Spirit for other ministries in the
Church such as those of faith and love, and much more. For
manifesting the love, wisdom and power of Christ in His Body, for
its well-being and for its testimony.
2. Trace the working of the Holy Spirit, comparing with the teaching in
Luke’s Gospel and John chapters 14 to 16.
3. Explain the priesthood of all believers in theory and practise.
4. Explain the Christian doctrine as the Word of God.
5. Explain the Christian doctrine progressing according to human capacity.
6. Write a paper about the Constitutional Church as a temple with Christ as
the chief cornerstone.
7. What lessons about Christian stewardship have we learned in this course
of study?
8. Write a paper on Baptism.
9. Write a paper on the Lord’s Supper.
10. What should be the attitude of the believer towards fellow Christians
who have gone astray either in doctrine or in practise?
Sources:
- New Dictionary of Theology. Editors : Sinclair B. Ferguson
David F. Wright, Consulting editor: J.L. Packer, Inter-Varsity
Press, Leicester, England, Downers Grove, Illinois, USA.
New Bible Commentary. Consulting Editors: D.A. Carson, R.T.

France, J.A. Motyer & G.J. Wenham Inter-Varsity-Press,
Nottingham, England.
The New Testament Order for Church and Missionary, by Alex.

Rattray Hay, 32, Downham Road North, Heswall, Wirral,
Cheshire. Printed in the Netherlands by H.H. Blok – Dieren
(Holland).
New Testament Survey, by Merrill C. Tenney; Revised by

Walter M. Dunnett. WM.B. Eerdmans Publishing Company –
Inter-Varsity Press (1953).
114
Right Reverend Philippe L. De Coster, D.D. own Bible Colleges
syllabus paper and archives.
Het Schatboek der Verklaringen van de Heidelbergse

Catechismus. Delen 1 en 2. Uit de Latijnse lessen van Zacharius
Ursinus. (Den Hertog – Houten) (Derde druk).
Johannes Calvijn: Institutie, vertaald door Dr. A. Zizoo. Delen 1,

2, 3 (Uitgeverij Meinema – Zoetermeer 2004.
The Roman Catholic official Catechisms.
Codex Iuris Canonici – Wetboek van Canoniek Recht (Latin,

French and Dutch.
-
Arc-en-Ciel – Un recueil de chants au service de toutes les
Églises (Réveil Publications – Service de publication de l’Eglise
Réformée en Centre-Alpes-Rhône.)s (page 738) © 1988 et 1995.
The Alternative Service Book 1980 (Services authorised for use

in the Church of England in conjunction with The Book of
Common Prayer. (Clowes SPCK, Cambridge University Press).
The New Small Missal, the proper of the mass for all Sundays
and the principal feasts, with the text to be used in the mass
(London, Burns & Oates, Publishers to the Holy See.
The Weekday Missal, weekday masses for the proper of

seasons, the proper of saints, common masses, votive and
occasional masses. Texts approved for use in England & Wales,
Scotland, Ireland, Africa. (Collins).
Editor Berea Theology

Right Reverend Philippe L. De Coster, D.D.
© July 2009 – Ghent, Belgium
115
Personal commitment through public testimony of the writer of these pages,
of his yielding faith in the Lord Jesus Christ, followed by baptism by
immersion in a Baptist Church, Wimbledon, London, UK. (June 8, 1958)
116
117
Episcopal Ordinations
118
119
Contents
Jesus Christ, the Cornerstone of the Church 1

Salvation, saved by grace 4
The formation and purpose of the Church of Christ. 6
The Church is an institution of divine appointment. 9
Organisation of the Church or “Faith and Order”. 10
Functions of the Constitutional Church 11
The sure foundation of the Constitutional Church of Christ. 44
The Government of the Constitutional Church of Christ 46
Episcopacy as in the Romanist Church and its world-wide
denominational amalgamations 51
Baptist Churches Theology 53
The officers of the Constitutional Church and its duties 54
Who is to ordain a candidate? 57
Discipline of the Church 58
Example of Apostolic Succession 60
Baptism and the Lord’s Supper 72
Baptism 73
The Lord’s Supper 88
Your self-examination or written work. 113
Sources 114
Documents (various) 116
120

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Ecclesiology

The Constitutional Church of Christ

Jesus Christ, the Cornerstone of the Church

Salvation, saved by grace.

However, believing in the Lord Jesus Christ involves repentance. On numerous

The formation and purpose of the Church of Christ.

Two intervening purposes of the church can be delineated: (1) gathered,

The local or individual church may be defined as that smaller company of

“Likewise greet the church that is in their house. Salute my wellbeloved

The word ‘ecclesia’ is used in the following quotations to designate a popular

“But if ye inquire any thing concerning other matters, it shall be determined in a

The Church is an institution of divine appointment.

The designation ‘Church of God’ applies to the individual or local churches.

Organisation of the Church or “Faith and Order”.

An organisation may exist without knowledge of writing, without written

They were responsible for spiritual leadership in the assembly.

Functions of the Constitutional Church

Sacerdotal and liturgical terminology from the Old Testament is abundantly

“But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar

“For I am now ready to be offered, and the time of my departure is at hand. (2

This priesthood is basic to baptised membership all over Christianity, and is

Functions of the Church

“Being grieved that they taught the people, and

“And when he had found him, he brought him unto

“But the word of God grew and multiplied. (Acts 12:

“Then Paul and Barnabas waxed bold, and said, It

“Paul also and Barnabas continued in Antioch,

“These were more noble than those in Thessalonica,

“And when Silas and Timotheus were come from

“And he went into the synagogue, and spake boldly

“And this continued by the space of two years; so

“So mightily grew the word of God and prevailed.

“And there abode three months. And when the Jews

“And upon the first day of the week, when the

“And from Miletus he sent to Ephesus, and called

“And with great power gave the apostles witness of

“And have hope toward God, which they themselves

“Except it be for this one voice, that I cried standing

“Why should it be thought a thing incredible with

“Saying, Did not we straitly command you that ye

“And daily in the temple, and in every house, they

“Which of the prophets have not your fathers

“Then Philip went down to the city of Samaria, and

“And straightway he preached Christ in the

“The word which God sent unto the children of

“And some of them were men of Cyprus and

“Then Paul stood up, and beckoning with his hand

“And when they had appointed him a day, there

“And in those days, when the number of the

“And when she was baptized, and her household, she

“And when he had brought them into his house, he

“And in those days, when the number of the

“And when she was baptized, and her household, she

“And when he had brought them into his house, he

The Lord’s Supper “And they continued steadfastly in the apostles'

“And upon the first day of the week, when the

Prayer “And they continued steadfastly in the apostles'

“And when they heard that, they lifted up their voice

“Peter therefore was kept in prison: but prayer was

“And when he had considered the thing, he came to

“And when they had fasted and prayed, and laid

“And when he had thus spoken, he kneeled down,