RCUS - Standards

We believe that this true Church must be governed by that spiritual polity which our Lord has taught us in His Word; namely, that there must be ministers or pastors to preach the Word of God and to administer the sacraments; also elders and deacons, who, together with the pastors, form the council of the Church; that by these means the true religion may be preserved, and the true doctrine everywhere propagated, likewise transgressors chastened and restrained by spiritual means; also that the poor and distressed may be relieved and comforted, according to their necessities. By these means everything will be carried on in the Church with good order and decency, when faithful men are chosen, according to the rule prescribed by St. Paul in his Epistle to Timothy.

Article XXXI. The Ministers, Elders, and Deacons

We believe that the ministers of Gods Word, the elders, and the deacons ought to be chosen to their respective offices by a lawful election by the Church, with calling upon the name of the Lord, and in that order which the Word of God teaches. Therefore every one must take heed not to intrude himself by improper means, but is bound to wait till it shall please God to call him; that he may have testimony of his calling, and be certain and assured that it is of the Lord.

As for the ministers of Gods Word, they have equally the same power and authority wheresoever they are, as they are all ministers of Christ, the only universal Bishop and the only Head of the Church.

Moreover, in order that this holy ordinance of God may not be violated or slighted, we say that every one ought to esteem the ministers of Gods Word and the elders of the Church very highly for their works sake, and be at peace with them without murmuring, strife, or contention, as much as possible.

Article XXXII. The Order and Discipline of the Church

In the meantime we believe, though it is useful and beneficial that those who are rulers of the Church institute and establish certain ordinances among themselves for maintaining the body of the Church, yet that they ought studiously to take care that they do not depart from those things which Christ, our only Master, has instituted. And therefore we reject all human inventions, and all laws which man would introduce into the worship of God, thereby to bind and compel the conscience in any manner whatever. Therefore we admit only of that which tends to nourish and preserve concord and unity, and to keep all men in obedience to God. For this purpose, excommunication or church discipline is requisite, with all that pertains to it, according to the Word of God.

Article XXXIII. The Sacraments

We believe that our gracious God, taking account of our weakness and infirmities, has ordained the sacraments for us, thereby to seal unto us His promises, and to be pledges of the good will and grace of God towards us, and also to nourish and strengthen our faith; which He has joined to the Word of the gospel, the better to present to our senses both that which He declares to us by His Word and that which He works inwardly in our hearts, thereby confirming in us the salvation which He imparts to us. For they are visible signs and seals of an inward and invisible thing, by means whereof God works in us by the power of the Holy Spirit. Therefore the signs are not empty or meaningless, so as to deceive us. For Jesus Christ is the true object presented by them, without whom they would be of no moment.

Moreover, we are satisfied with the number of sacraments which Christ our Lord has instituted, which are two only, namely, the sacrament of baptism and the holy supper of our Lord Jesus Christ.

Article XXXIV. Holy Baptism

We believe and confess that Jesus Christ, who is the end of the law, has made an end, by the shedding of His blood, of all other sheddings of blood which men could or would make as a propitiation or satisfaction for sin; and that He, having abolished circumcision, which was done with blood, has instituted the sacrament of baptism instead thereof; by which we are received into the Church of God, and separated from all other people and strange religions, that we may wholly belong to Him whose mark and ensign we bear; and which serves as a testimony to us that He will forever be our gracious God and Father.

Therefore He has commanded all those who are His to be baptized with pure water, into the name of the Father and of the Son and of the Holy Spirit, thereby signifying to us, that as water washes away the filth of the body when poured upon it, and is seen on the body of the baptized when sprinkled upon him, so does the blood of Christ by the power of the Holy Spirit internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath unto children of God. Not that this is effected by the external water, but by the sprinkling of the precious blood of the Son of God; who is our Red Sea, through which we must pass to escape the tyranny of Pharaoh, that is, the devil, and to enter into the spiritual land of Canaan.

The ministers, therefore, on their part administer the sacrament and that which is visible, but our Lord gives that which is signified by the sacrament, namely, the gifts and invisible grace; washing, cleansing, and purging our souls of all filth and unrighteousness; renewing our hearts and filling them with all comfort; giving unto us a true assurance of His fatherly goodness; putting on us the new man, and putting off the old man with all his deeds.

We believe, therefore, that every man who is earnestly studious of obtaining life eternal ought to be baptized but once with this only baptism, without ever repeating the same, since we cannot be born twice. Neither does this baptism avail us only at the time when the water is poured upon us and received by us, but also through the whole course of our life.

Therefore we detest the error of the Anabaptists, who are not content with the one only baptism they have once received, and moreover condemn the baptism of the infants of believers, who we believe ought to be baptized and sealed with the sign of the covenant, as the children in Israel formerly were circumcised upon the same promises which are made unto our children. And indeed Christ shed His blood no less for the washing of the children of believers than for adult persons; and therefore they ought to receive the sign and sacrament of that which Christ has done for them; as the Lord commanded in the law that they should be made partakers of the sacrament of Christs suffering and death shortly after they were born, by offering for them a lamb, which was a sacrament of Jesus Christ. Moreover, what circumcision was to the Jews, baptism is to our children. And for this reason St. Paul calls baptism the circumcision of Christ.

Article XXXV. The Holy Supper of Our Lord Jesus Christ

We believe and confess that our Savior Jesus Christ did ordain and institute the sacrament of the holy supper to nourish and support those whom He has already regenerated and incorporated into His family, which is His Church.

Now those who are regenerated have in them a twofold life, the one corporal and temporal, which they have from the first birth and is common to all men; the other, spiritual and heavenly, which is given them in their second birth, which is effected by the Word of the gospel, in the communion of the body of Christ; and this life is not common, but is peculiar to Gods elect. In like manner God has given us, for the support of the bodily and earthly life, earthly and common bread, which is subservient thereto and is common to all men, even as life itself. But for the support of the spiritual and heavenly life which believers have He has sent a living bread, which descended from heaven, namely, Jesus Christ, who nourishes and strengthens the spiritual life of believers when they eat Him, that is to say, when they appropriate and receive Him by faith in the spirit.

In order that He might represent unto us this spiritual and heavenly bread, Christ has instituted an earthly and visible bread as a sacrament of His body, and wine as a sacrament of His blood, to testify by them unto us that, as certainly as we receive and hold this sacrament in our hands and eat and drink the same with our mouths, by which our life is afterwards nourished, we also do as certainly receive by faith (which is the hand and mouth of our soul) the true body and blood of Christ our only Savior in our souls, for the support of our spiritual life.

Now, as it is certain and beyond all doubt that Jesus Christ has not enjoined to us the use of His sacraments in vain, so He works in us all that He represents to us by these holy signs, though the manner surpasses our understanding and cannot be comprehended by us, as the operations of the Holy Spirit are hidden and incomprehensible. In the meantime we err not when we say that what is eaten and drunk by us is the proper and natural body and the proper blood of Christ. But the manner of our partaking of the same is not by the mouth, but by the spirit through faith. Thus, then, though Christ always sits at the right hand of His Father in the heavens, yet does He not therefore cease to make us partakers of Himself by faith. This feast is a spiritual table, at which Christ communicates Himself with all His benefits to us, and gives us there to enjoy both Himself and the merits of His sufferings and death: nourishing, strengthening, and comforting our poor comfortless souls by the eating of His flesh, quickening and refreshing them by the drinking of His blood.

Further, though the sacraments are connected with the thing signified nevertheless both are not received by all men. The ungodly indeed receives the sacrament to his condemnation, but he does not receive the truth of the sacrament, even as Judas and Simon the sorcerer both indeed received the sacrament but not Christ who was signified by it, of whom believers only are made partakers.

Lastly, we receive this holy sacrament in the assembly of the people of God, with humility and reverence, keeping up among us a holy remembrance of the death of Christ our Savior, with thanksgiving, making there confession of our faith and of the Christian religion. Therefore no one ought to come to this table without having previously rightly examined himself, lest by eating of this bread and drinking of this cup he eat and drink judgment to himself. In a word, we are moved by the use of this holy sacrament to a fervent love towards God and our neighbor.

Therefore we reject all mixtures and damnable inventions which men have added unto and blended with the sacraments, as profanations of them; and affirm that we ought to rest satisfied with the ordinance which Christ and His apostles have taught us, and that we must speak of them in the same manner as they have spoken.