compendium

ref: 856273086a97886e3f2a458e9b87a1e701f259b5

data/westminster/directory-for-publick-worship.yaml


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---
name: The Directory for Publick Worship
publication_year: 1645
type: document
markdown: true
chapters:
  - name: The preface
    text: |
     In the beginning of the blessed Reformation, our wise and pious ancestors
     took care to set forth an order for redress of many things, which they
     then, by the word, discovered to be vain erroneous, superstitious, and
     idolatrous, in the publick worship of God. This occasioned many godly and
     learned men to rejoice much in the Book of Common Prayer, at that time set
     forth; because the mass, and the rest of the Latin service being removed,
     the publick worship was celebrated in our own tongue: many of the common
     people also receive benefit by hearing the scriptures read in their own
     language, which formerly were unto them as a book that is sealed.

     Howbeit, long and sad experience hath made it manifest, that the Liturgy
     used in the Church of England, (notwithstanding all the pains and
     religious intentions of the Compilers of it,) hath proved an offence, not
     only to many of the godly at home, but also to the reformed Churches
     abroad. For, not to speak of urging the reading of all the prayers, which
     very greatly increased the burden of it, the many unprofitable and

     burdensome ceremonies contained in it have occasioned much mischief, as
     well by disquieting the consciences of many godly ministers and people,
     who could not yield unto them, as by depriving them of the ordinances of
     God, which they might not enjoy without conforming or subscribing to those
     ceremonies. Sundry good Christians have been, by means thereof, kept from
     the Lord's table; and divers able and faithful ministers debarred from the
     exercise of their ministry, (to the endangering of many thousand souls, in
     a time of such scarcity of faithful pastors,) and spoiled of their
     livelihood, to the undoing of them and their families. Prelates, and their
     faction, have laboured to raise the estimation of it to such a height, as
     if there were no other worship, or way of worship of God, amongst us, but
     only the Service-book; to the great hinderance of the preaching of the
     word, and (in some places, especially of late) to the justling of it out
     as unnecessary, or at best, as far inferior to the reading of common
     prayer; which was made no better than an idol by many ignorant and
     superstitious people, who, pleasing themselves in their presence at that
     service, and their lip-labour in bearing a part in it, have thereby
     hardened themselves in their ignorance and carelessness of saving
     knowledge and true piety.

     In the meantime, Papists boasted that the book was a compliance with them
     in a great part of their service; and so were not a little confirmed in
     their superstition and idolatry, expecting rather our return to them, than
     endeavouring the reformation of themselves: in which expectation they were
     of late very much encouraged, when, upon the pretended warrantableness of
     imposing of the former ceremonies, new ones were daily obtruded upon the
     Church.

     Add hereunto, (which was not foreseen, but since have come to pass,) that
     the Liturgy hath been a great means, as on the one hand to make and
     increase an idle and unedifying ministry, which contented itself with set
     forms made to their hands by others, without putting forth themselves to
     exercise the gift of prayer, with which our Lord Jesus Christ pleaseth to
     furnish all his servants whom he calls to that office: so, on the other
     side, it hath been (and ever would be, if continued) a matter of endless
     strife and contention in the Church, and a snare both to many godly and
     faithful ministers, who have been persecuted and silenced upon that
     occasion, and to others of hopeful parts, many of which have been, and
     more still would be, diverted from all thoughts of the ministry to other
     studies; especially in these latter times, wherein God vouchsafeth to his
     people more and better means for the discovery of error and superstition,
     and for attaining of knowledge in the mysteries of godliness, and gifts in
     preaching and prayer.

     Upon these, and many the like weighty considerations in reference to the
     whole book in general, and because of divers particulars contained in it;
     not from any love to novelty, or intention to disparage our first
     reformers, (of whom we are persuaded, that, were they now alive, they
     would join with us in this work, and whom we acknowledge as excellent
     instruments, raised by God, to begin the purging and building of his
     house, and desire they may be had of us and posterity in everlasting
     remembrance, with thankfulness and honour,) but that we may in some
     measure answer the gracious providence of God, which at this time calleth
     upon us for further reformation, and may satisfy our own consciences, and
     answer the expectation of other reformed churches, and the desires of many
     of the godly among ourselves, and withal give some publick testimony of
     our endeavours for uniformity in divine worship, which we have promised in
     our Solemn League and Covenant; we have, after earnest and frequent
     calling upon the name of God, and after much consultation, not with flesh
     and blood, but with his holy word, resolved to lay aside the former
     Liturgy, with the many rites and ceremonies formerly used in the worship
     of God; and have agreed upon this following Directory for all the parts of
     publick worship, at ordinary and extraordinary times. Wherein our care
     hath been to hold forth such things as are of divine institution in every
     ordinance; and other things we have endeavoured to set forth according to
     the rules of Christian prudence, agreeable to the general rules of the
     word of God; our meaning therein being only, that the general heads, the
     sense and scope of the prayers, and other parts of publick worship, being
     known to all, there may be a consent of all the churches in those things
     that contain the substance of the service and worship of God; and the
     ministers may be hereby directed, in their administrations, to keep like
     soundness in doctrine and prayer, and may, if need be, have some help and
     furniture, and yet so as they become not hereby slothful and negligent in
     stirring up the gifts of Christ in them; but that each one, by meditation,
     by taking heed to himself, and the flock of God committed to him, and by
     wise observing the ways of Divine Providence, may be careful to furnish
     his heart and tongue with further or other materials of prayer and
     exhortation, as shall be needful upon all occasions.     

  - name: Of the Assembling of the Congregation, and their Behaviour in the Publick Worship of God.
    text: |

      When the congregation is to meet for publick worship, the people (having
      before prepared their hearts thereunto) ought all to come and join
      therein; not absenting themselves from the publick ordinance through
      negligence, or upon pretence of private meetings.

      Let all enter the assembly, not irreverently, but in a grave and seemly
      manner, taking their seats or places without adoration, or bowing
      themselves towards one place or other.

      The congregation being assembled, the minister, after solemn calling on
      them to the worshipping of the great name of God, is to begin with
      prayer.

      "In all reverence and humility acknowledging the incomprehensible
      greatness and majesty of the Lord, (in whose presence they do then in a
      special manner appear,) and their own vileness and unworthiness to
      approach so near him, with their utter inability of themselves to so
      great a work; and humbly beseeching him for pardon, assistance, and
      acceptance, in the whole service then to be performed; and for a blessing
      on that particular portion of his word then to be read: And all in the
      name and mediation of the Lord Jesus Christ."

      The publick worship being begun, the people are wholly to attend upon it,
      forbearing to read any thing, except what the minister is then reading or
      citing; and abstaining much more from all private whisperings,
      conferences, salutations, or doing reverence to any person present, or
      coming in; as also from all gazing, sleeping, and other indecent
      behaviour, which may disturb the minister or people, or hinder themselves
      or others in the service of God.

      If any, through necessity, be hindered from being present at the
      beginning, they ought not, when they come into the congregation, to
      betake themselves to their private devotions, but reverently to compose
      themselves to join with the assembly in that ordinance of God which is
      then in hand.

  - name: Of Publick Reading of the Holy Scriptures.
    text: |

      Reading of the word in the congregation, being part of the publick
      worship of God, (wherein .i.we; acknowledge our dependence upon him, and
      subjection to him,) and one mean sanctified by him for the edifying of
      his people, is to be performed by the pastors and teachers.

      Howbeit, such as intend the ministry, may occasionally both read the
      word, and exercise their gift in preaching in the congregation, if
      allowed by the presbytery thereunto.

      All the canonical books of the Old and New Testament (but none of those
      which are commonly called *Apocrypha*) shall be publickly read in the
      vulgar tongue, out of the best allowed translation, distinctly, that all
      may hear and understand.

      How large a portion shall be read at once, is left to the wisdom of the
      minister; but it is convenient, that ordinarily one chapter of each
      Testament be read at every meeting; and sometimes more, where the
      chapters be short, or the coherence of matter requireth it.

      It is requisite that all the canonical books be read over in order, that
      the people may be better acquainted with the whole body of the
      scriptures; and ordinarily, where the reading in either Testament endeth
      on one Lord's day, it is to begin the next.

      We commend also the more frequent reading of such scriptures as he that
      readeth shall think best for edification of his hearers, as the book of
      Psalms, and such like.

      When the minister who readeth shall judge it necessary to expound any
      part of what is read, let it not be done until the whole chapter or psalm
      be ended; and regard is always to be had unto the time, that neither
      preaching, nor other ordinances be straitened, or rendered tedious. Which
      rule is to be observed in all other publick performances.

      Beside publick reading of the holy scriptures, every person that can
      read, is to be exhorted to read the scriptures privately, (and all others
      that cannot read, if not disabled by age, or otherwise, are likewise to
      be exhorted to learn to read,) and to have a Bible.

  - name: Of Publick Prayer before the Sermon.
    text: |

      After reading of the word, (and singing of the psalm,) the minister who
      is to preach, is to endeavour to get his own and his hearers hearts to be
      rightly affected with their sins, that they, may all mourn in sense
      thereof before the Lord, and hunger and thirst after the grace of God in
      Jesus Christ, by proceeding to a more full confession of sin, with shame
      and holy confusion of face, and to call upon the Lord to this effect:

      "To acknowledge our great sinfulness, First, by reason of original sin,
      which (beside the guilt that makes us liable to everlasting damnation) is
      the seed of all other sins, hath depraved and poisoned all the faculties
      and powers of soul and body, doth defile our best actions, and (were it
      not restrained, or our hearts renewed by grace) would break forth into
      innumerable transgressions, and greatest rebellions against the Lord that
      ever were committed by the vilest of the sons of men; and next, by reason
      of actual sins, our own sins, the sins of magistrates, of ministers, and
      of the whole nation, unto which we are many ways accessory: which sins of
      ours receive many fearful aggravations, we having broken all the
      commandments of the holy, just, and good law of God, doing that which is
      forbidden, and leaving undone what is enjoined; and that not only out of
      ignorance and infirmity, but also more pre sumptuously, against the light
      of our minds, checks of our consciences, and motions of his own Holy
      Spirit to the contrary, so that we have no cloak for our sins; yea, not
      only despising the riches of God's goodness, forbearance, and
      long-suffering, but standing out against many invitations and offers of
      grace in the gospel; not endeavouring, as we ought, to receive Christ
      into our hearts by faith, or to walk worthy of him in our lives.

      To bewail our blindness of mind, hardness of heart, unbelief,
      impenitency, security, lukewarmness, barrenness; or not endeavouring
      after mortification and newness of life, nor after the exercise of
      godliness in the power thereof; and that the best of us have not so
      stedfastly walked with God, kept our garments so unspotted, nor been so
      zealous of his glory, and the good of others, as we ought: and to mourn
      over such other sins as the congregation is particularly guilty of,
      notwithstanding the manifold and great mercies of our God, the love of
      Christ, the light of the gospel, and reformation of religion, our own
      purposes, promises, vows, solemn covenant, and other special obligations,
      to the contrary.

      To acknowledge and confess, that, as we are convinced of our guilt, so,
      out of a deep sense thereof, we judge ourselves unworthy of the smallest
      benefits, most worthy of God's fiercest wrath, and of all the curses of
      the law, and heaviest judgments inflicted upon the most rebellious
      sinners; and that he might most justly take his kingdom and gospel from
      us, plague us with all sorts of spiritual and temporal judgments in this
      life, and after cast us into utter darkness, in the lake that burneth
      with fire and brimstone, where is weeping and gnashing of teeth for
      evermore.

      Notwithstanding all which, to draw near to the throne of grace,
      encouraging ourselves with hope of a gracious answer of our prayers, in
      the riches and all-sufficiency of that only one oblation, the
      satisfaction and intercession of the Lord Jesus Christ, at the right hand
      of his Father and our Father; and in confidence of the exceeding great
      and precious promises of mercy and grace in the new covenant, through the
      same Mediator thereof, to deprecate the heavy wrath and curse of God,
      which we are not able to avoid, or bear; and humbly and earnestly to
      supplicate for mercy, in the free and full remission of all our sins, and
      that only for the bitter sufferings and precious merits of that our only
      Saviour Jesus Christ.

      That the Lord would vouchsafe to shed abroad his love in our hearts by
      the Holy Ghost; seal unto us, by the same Spirit of adoption, the full
      assurance of our pardon and reconciliation; comfort all that mourn in
      Zion, speak peace to the wounded and troubled spirit, and bind up the
      broken-hearted: and as for secure and presumptuous sinners, that he would
      open their eyes, convince their consciences, and turn them from darkness
      unto light, and from the power of Satan unto God, that they also may
      receive forgiveness of sin, and an inheritance among them that are
      sanctified by faith in Christ Jesus.

      With remission of sins through the blood of Christ, to pray for
      sanctification by his Spirit; the mortification of sin dwelling in and
      many times tyrannizing over us; the quickening of our dead spirits with
      the life of God in Christ; grace to fit and enable us for all duties of
      conversation and callings towards God and men; strength against
      temptations; the sanctified use of blessings and crosses; and
      perseverance in faith and obedience unto the end.

      To pray for the propagation of the gospel and kingdom of Christ to all
      nations; for the conversion of the Jews, the fulness of the Gentiles, the
      fall of Antichrist, and the hastening of the second coming of our Lord;
      for the deliverance of the distressed churches abroad from the tyranny of
      the antichristian faction, and from the cruel oppressions and blasphemies
      of the Turk; for the blessing of God upon the reformed churches,
      especially upon the churches and kingdoms of Scotland, England, and
      Ireland, now more strictly and religiously united in the Solemn National
      League and Covenant; and for our plantations in the remote parts of the
      world: more particularly for that church and kingdom whereof we are
      members, that therein God would establish peace and truth , the purity of
      all his ordinances, and the power of godliness; prevent and remove
      heresy, schism, profaneness, superstition, security, and unfruitfulness
      under the means of grace; heal all our rents and divisions, and preserve
      us from breach of our Solemn Covenant.

      To pray for all in authority, especially for the King's Majesty; that God
      would make him rich in blessings, both in his person and government;
      establish his throne in religion and righteousness, save him from evil
      counsel, and make him a blessed and glorious instrument for the
      conservation and propagation of the gospel, for the encouragement and
      protection of them that do well, the terror of all that do evil, and the
      great good of the whole church, and of all his kingdoms; for the
      conversion of the Queen, the religious education of the Prince, and the
      rest of the royal seed; for the comforting of the afflicted Queen of
      Bohemia, sister to our Sovereign; and for the restitution and
      establishment of the illustrious Prince Charles, Elector Palatine of the
      Rhine, to all his dominions and dignities; for a blessing upon the High
      Court of Parliament, (when sitting in any of these kingdoms
      respectively,) the nobility, the subordinate judges and magistrates, the
      gentry, and all the commonality; for all pastors and teachers, that God
      would fill them with his Spirit, make them exemplarily holy, sober, just,
      peaceable, and gracious in their lives; sound, faithful, and powerful in
      their ministry; and follow all their labours with abundance of success
      and blessing; and give unto all his people pastors according to his own
      heart; for the universities, and all schools and religious seminaries of
      church and commonwealth, that they may flourish more and more in learning
      and piety; for the particular city or congregation, that God would pour
      out a blessing upon the ministry of the word, sacraments, and discipline,
      upon the civil government, and all the several families and persons
      therein; for mercy to the afflicted under any inward or outward distress;
      for seasonable weather, and fruitful seasons, as the time may require;
      for averting the judgments that we either feel or fear, or are liable
      unto as famine, pestilence, the sword, and such like.

      And, with confidence of his mercy to his whole church, and the acceptance
      of our persons, through the merits and mediation of our High Priest, the
      Lord Jesus, to profess that it is the desire of our souls to have
      fellowship with God in the reverend and conscionable use of his holy
      ordinances; and, to that purpose, to pray earnestly for his grace and
      effectual assistance to the sanctification of his holy sabbath, the
      Lord's day, in all the duties thereof, publick and private, both to
      ourselves, and to all other congregations of his people, according to the
      riches and excellency of the gospel, this day celebrated and enjoyed.

      And because we have been unprofitable hearers in times past, and now
      cannot of ourselves receive, as we should, the deep things of God, the
      mysteries of Jesus Christ, which require a spiritual discerning; to pray,
      that the Lord, who teacheth to profit, would graciously please to pour
      out the Spirit of grace, together with the outward means thereof, causing
      us to attain such a measure of the excellency of the knowledge of Christ
      Jesus our Lord, and, in him, of the things which belong to our peace,
      that we may account all things but as dross in comparison of him; and
      that we, tasting the first-fruits of the glory that is to be revealed,
      may long for a more full and perfect communion with him, that where he
      is, we may be also, and enjoy the fulness of those joys and pleasures
      which are at his right hand for evermore.

      More particularly, that God would in a special manner furnish his servant
      (now called to dispense the bread of life unto his household) with
      wisdom, fidelity, zeal, and utterance, that he may divide the word of God
      aright, to every one his portion, in evidence and demonstration of the
      Spirit and power; and that the Lord would circumcise the ears and hearts
      of the hearers, to hear, love, and receive with meekness the ingrafted
      word, which is able to save their souls; make them as good ground to
      receive in the good seed of the word, and strengthen them against the
      temptations of Satan, the cares of the world, the hardness of their own
      hearts, and whatsoever else may hinder their profitable and saving
      hearing; that so Christ may be so formed in them, and live in them, that
      all their thoughts may be brought into captivity to the obedience of
      Christ, and their hearts established in every good word and work for
      ever.

      We judge this to be a convenient order, in the ordinary public prayer;
      yet so, as the minister may defer (as in prudence he shall think meet)
      some part of these petitions till after his sermon, or offer up to God
      some of the thanksgivings hereafter appointed, in his prayer before his
      sermon.

  - name: Of the Preaching of the Word
    text: |

      Preaching of the word, being the power of God unto salvation, and one of
      the greatest and most excellent works belonging to the ministry of the
      gospel, should be so performed, that the workman need not be ashamed, but
      may save himself, and those that hear him.

      It is presupposed, (according to the rules for ordination,) that the
      minister of Christ is in some good measure gifted for so weighty a
      service, by his skill in the original languages, and in such arts and
      sciences as are handmaids unto divinity; by his knowledge in the whole
      body of theology, but most of all in the holy scriptures, having his
      senses and heart exercised in them above the common sort of believers;
      and by the illumination of God's Spirit, and other gifts of edification,
      which (together with reading and studying of the word) he ought still to
      seek by prayer, and an humble heart, resolving to admit and receive any
      truth not yet attained, whenever God shall make it known unto him. All
      which he is to make use of, and improve, in his private preparations,
      before he deliver in public what he hath provided.

      Ordinarily, the subject of his sermon is to be some text of scripture,
      holding forth some principle or head of religion, or suitable to some
      special occasion emergent; or he may go on in some chapter, psalm, or
      book of the holy scripture, as he shall see fit.

      Let the introduction to his text be brief and perspicuous, drawn from the
      text itself, or context, or some parallel place, or general sentence of
      scripture.

      If the text be long, (as in histories or parables it sometimes must be,)
      let him give a brief sum of it; if short, a paraphrase thereof, if need
      be: in both, looking diligently to the scope of the text, and pointing at
      the chief heads and grounds of doctrine which he is to raise from it.

      In analysing and dividing his text, he is to regard more the order of
      matter than of words; and neither to burden the memory of the hearers in
      the beginning with too many members of division, nor to trouble their
      minds with obscure terms of art.

      In raising doctrines from the text, his care ought to be, *First,* That
      the matter be the truth of God. *Secondly,* That it be a truth contained
      in or grounded on that text, that the hearers may discern how God
      teacheth it from thence. *Thirdly,* That he chiefly insist upon those
      doctrines which are principally intended; and make most for the
      edification of the hearers.

      The doctrine is to be expressed in plain terms; or, if any thing in it
      need explication, it is to be opened, and the consequence also from the
      text cleared. The parallel places of scripture, confirming the doctrine,
      are rather to be plain and pertinent, than many, and (it need be) some
      what insisted upon, and applied to the purpose in hand.

      The arguments or reasons are to be solid, and, as much as may be,
      convincing. The illustrations, of what kind soever, ought to be full of
      light, and such as may convey the truth into the hearer's heart with
      spiritual delight.

      If any doubt obvious from scripture, reason, or prejudice of the hearers,
      seem to arise, it is very requisite to remove it, by reconciling the
      seeming differences, answering the reasons, and discovering and taking
      away the causes of prejudice and mistake. Otherwise it is not fit to
      detain the hearers with propounding or answering vain or wicked cavils,
      which, as they are endless, so the propounding and answering of them doth
      more hinder than promote edification.

      He is not to rest in general doctrine, although never so much cleared and
      confirmed, but to bring it home to special use, by application to his
      hearers: which albeit it prove a work of great difficulty to himself,
      requiring much prudence, zeal, and meditation, and to the natural and
      corrupt man will be very unpleasant; yet he is to endeavour to perform it
      in such a manner, that his auditors may feel the word of God to be quick
      and powerful, and a discerner of the thoughts and intents of the heart;
      and that, if any unbeliever or ignorant person be present, he may have
      the secrets of his heart made manifest, and give glory to God.

      In the use of instruction or information in the knowledge of some truth ,
      which is a consequence from his doctrine, he may (when convenient)
      confirm it by a few firm arguments from the text in hand, and other
      places of scripture, or from the nature of that common-place in divinity,
      whereof that truth is a branch.

      In confutation of false doctrines, he is neither to raise an old heresy
      from the grave, nor to mention a blasphemous opinion unnecessarily: but,
      if the people be in danger of an error, he is to confute it soundly, and
      endeavour to satisfy their judgments and consciences against all
      objections.

      In exhorting to duties, he is, as he seeth cause, to teach also the means
      that help to the performance of them.

      In dehortation, reprehension, and publick admonition, (which require
      special wisdom,) let him, as there shall be cause, not only discover the
      nature and greatness of the sin, with the misery attending it, but also
      shew the danger his hearers are in to be overtaken and surprised by it,
      together with the remedies and best way to avoid it.

      In applying comfort, whether general against all temptations, or
      particular against some special troubles or terrors, he is carefully to
      answer such objections as a troubled heart and afflicted spirit may
      suggest to the contrary. It is also sometimes requisite to give some
      notes of trial, (which is very profitable, especially when performed by
      able and experienced ministers, with circumspection and prudence, and the
      signs clearly grounded on the holy scripture,) whereby the hearers may be
      able to examine themselves whether they have attained those graces, and
      performed those duties, to which he exhorteth, or be guilty of the sin
      reprehended, and in danger of the judgments threatened, or are such to
      whom the consolations propounded do belong; that accordingly they may be
      quickened and excited to duty, humbled for their wants and sins, affected
      with their danger, and strengthened with comfort, as their condition,
      upon examination, shall require.

      And, as he needeth not always to prosecute every doctrine which lies in
      his text, so is he wisely to make choice of such uses, as, by his
      residence and conversing with his flock, he findeth most needful and
      seasonable; and, amongst these, such as may most draw their souls to
      Christ, the fountain of light, holiness, and comfort.

      This method is not prescribed as necessary for every man, or upon every
      text; but only recommended, as being found by experience to be very much
      blessed of God, and very helpful for the people's understandings and
      memories.

      But the servant of Christ, whatever his method be, is to perform his
      whole ministry:

      1. Painfully, not doing the work of the Lord negligently.

      2. Plainly, that the meanest may understand; delivering the truth not in the
         enticing words of man's wisdom, but in demonstration of the Spirit and of
         power, lest the cross of Christ should be made of none effect; abstaining
         also from an unprofitable use of unknown tongues, strange phrases, and
         cadences of sounds and words; sparingly citing sentences of ecclesiastical
         or other human writers, ancient or modern, be they never so elegant.

      3. Faithfully, looking at the honour of Christ, the conversion, edification,
         and salvation of the people, not at his own gain or glory; keeping nothing
         back which may promote those holy ends, giving to every one his own portion,
         and bearing indifferent respect unto all, without neglecting the meanest, or
         sparing the greatest, in their sins.

      4. Wisely, framing all his doctrines, exhortations, and especially his
         reproofs, in such a manner as may be most likely to prevail; shewing all due
         respect to each man's person and place, and not mixing his own passion or
         bitterness.

      5. Gravely, as becometh the word of God; shunning all such gesture, voice, and
         expressions, as may occasion the corruptions of men to despise him and his
         ministry.

      6. With loving affection, that the people may see all coming from his godly
         zeal, and hearty desire to do them good. And,

      7. As taught of God, and persuaded in his own heart, that all that he teacheth
         is the truth of Christ; and walking before his flock, as an example to them
         in it; earnestly, both in private and publick, recommending his labours to
         the blessing of God, and watchfully looking to himself, and the flock
         whereof the Lord hath made him overseer: So shall the doctrine of truth be
         preserved uncorrupt, many souls converted and built up, and himself receive
         manifold comforts of his labours even in this life, and afterward the crown
         of glory laid up for him in the world to come.

      Where there are more ministers in a congregation than one, and they of
      different gifts, each may more especially apply himself to doctrine or
      exhortation, according to the gift wherein he most excelleth, and as they
      shall agree between themselves.

  - name: Of Prayer after Sermon.
    text: |

      The sermon being ended, the minister is "To give thanks for the great
      love of God, in sending his Son Jesus Christ unto us; for the
      communication of his Holy Spirit; for the light and liberty of the
      glorious gospel, and the rich and heavenly blessings revealed therein;
      as, namely, election, vocation, adoption, justification, sanctification,
      and hope of glory; for the admirable goodness of God in freeing the land
      from antichristian darkness and tyranny, and for all other national
      deliverances; for the reformation of religion; for the covenant; and for
      many temporal blessings.

      To pray for the continuance of the gospel, and all ordinances thereof, in
      their purity, power, and liberty: to turn the chief and most useful heads
      of the sermon into some few petitions; and to pray that it may abide in
      the heart, and bring forth fruit.

      To pray for preparation for death and judgment, and a watching for the
      coming of our Lord Jesus Christ: to entreat of God the forgiveness of the
      iniquities of our holy things, and the acceptation of our spiritual
      sacrifice, through the merit and mediation of our great High Priest and
      Saviour the Lord Jesus Christ."

      And because the prayer which Christ taught his disciples is not only a
      pattern of prayer, but itself a most comprehensive prayer, we recommend
      it also to be used in the prayers of the church. And whereas, at the
      administration of the sacraments, the holding publick fasts and days of
      thanksgiving, and other special occasions, which may afford matter of
      special petitions and thanksgivings, it is requisite to express somewhat
      in our publick prayers, (as at this time it is our duty to pray for a
      blessing upon the Assembly of Divines, the armies by sea and land, for
      the defence of the King, Parliament, and Kingdom,) every minister is
      herein to apply himself in his prayer, before or after sermon, to those
      occasions: but, for the manner, he is left to his liberty, as God shall
      direct and enable him in piety and wisdom to discharge his duty.

      The prayer ended, let a psalm be sung, if with conveniency it may be
      done. After which (unless some other ordinance of Christ, that concerneth
      the congregation at that time, be to follow) let the minister dismiss the
      congregation with a solemn blessing.

  - name: Of the Administration of the Sacraments
    text: |

      AND FIRST, OF BAPTISM.

      Baptism, as it is not unnecessarily to be delayed, so it is not to be
      administered in any case by any private person, but by a minister of
      Christ, called to be the steward of the mysteries of God.

      Nor is it to be administered in private places, or privately, but in the
      place of publick worship, and in the face of the congregation, where the
      people may most conveniently see and hear; and not in the places where
      fonts, in the time of Popery, were unfitly and superstitiously placed.

      The child to be baptized after notice given to the minister the day
      before, is to be presented by the father, or (in case of his necessary
      absence) by some Christian friend in his place, professing his earnest
      desire that the child may be baptized.

      Before baptism, the minister is to use some words of instruction,
      touching the institution, nature, use, and ends of this sacrament,
      shewing,

      "That it is instituted by our Lord Jesus Christ: That it is a seal of the
      covenant of grace, of our ingrafting into Christ, and of our union with
      him, of remission of sins, regeneration, adoption, and life eternal: That
      the water, in baptism, representeth and signifieth both the blood of
      Christ, which taketh away all guilt of sin, original and actual; and the
      sanctifying virtue of the Spirit of Christ against the dominion of sin,
      and the corruption of our sinful nature: That baptizing, or sprinkling
      and washing with water, signifieth the cleansing from sin by the blood
      and for the merit of Christ, together with the mortification of sin, and
      rising from sin to newness of life, by virtue of the death and
      resurrection of Christ: That the promise is made to believers and their
      seed; and that the seed and posterity of the faithful, born within the
      church, have, by their birth, interest in the covenant, and right to the
      seal of it, and to the outward privileges of the church, under the
      gospel, no less than the children of Abraham in the time of the Old
      Testament; the covenant of grace, for substance, being the same; and the
      grace of God, and the consolation of believers, more plentiful than
      before: That the Son of God admitted little children into his presence,
      embracing and blessing them, saying, *For of such is the kingdom of God:*
      That children, by baptism, are solemnly received into the bosom of the
      visible church, distinguished from the world, and them that are without,
      and united with believers; and that all who are baptized in the name of
      Christ, do renounce, and by their baptism are bound to fight against the
      devil, the world, and the flesh: That they are Christians, and federally
      holy before baptism, and therefore are they baptized: That the inward
      grace and virtue of baptism is not tied to that very moment of time
      wherein it is administered; and that the fruit and power thereof reacheth
      to the whole course of our life; and that outward baptism is not so
      necessary, that, through the want thereof, the infant is in danger of
      damnation, or the parents guilty, if they do not contemn or neglect the
      ordinance of Christ, when and where it may be had."

      In these or the like instructions, the minister is to use his own liberty
      and godly wisdom, as the ignorance or errors in the doctrine of baptism,
      and the edification of the people, shall require.

      He is also to admonish all that are present,

      "To look back to their baptism; to repent of their sins against their
      covenant with God; to stir up their faith; to improve and make right use
      of their baptism, and of the covenant sealed thereby betwixt God and
      their souls."

      He is to exhort the parent,

      "To consider the great mercy of God to him and his child; to bring up the
      child in the knowledge of the grounds of the Christian religion, "and in
      the nurture and admonition of the Lord; and to let him know the danger of
      God's wrath to himself and child, if he be negligent: requiring his
      solemn promise for the performance of his duty."

      This being done, prayer is also to be joined with the word of
      institution, for sanctifying the water to this spiritual use; and the
      minister is to pray to this or the like effect:

      "That the Lord, who hath not left us as strangers without the covenant of
      promise, but called us to the privileges of his ordinances, would
      graciously vouchsafe to sanctify and bless his own ordinance of baptism
      at this time: That he would join the inward baptism of his Spirit with
      the outward baptism of water; make this baptism to the infant a seal of
      adoption, remission of sin, regeneration, and eternal life, and all other
      promises of the covenant of grace: That the child may be planted into the
      likeness of the death and resurrection of Christ; and that, the body of
      sin being destroyed in him, he may serve God in newness of life all his
      days."

      Then the minister is to demand the name of the child; which being told
      him, he is to say, (calling the child by his name,)

      *I baptize thee in the name of the Father, and of the Son, and of the
      Holy Ghost.*

      As he pronounceth these words, he is to baptize the child with water: which,
      for the manner of doing of it, is not only lawful but sufficient, and most
      expedient to be, by pouring or sprinkling of the water on the face of the
      child, without adding any other ceremony.

      This done, he is to give thanks and pray, to this or the like purpose:

      "Acknowledging with all thankfulness, that the Lord is true and faithful
      in keeping covenant and mercy: That he is good and gracious, not only in
      that he numbereth us among his saints, but is pleased also to bestow upon
      our children this singular token and badge of his love in Christ: That,
      in his truth and special providence, he daily bringeth some into the
      bosom of his church, to be partakers of his inestimable benefits,
      purchased by the blood of his dear Son, for the continuance and increase
      of his church.

      And praying, That the Lord would still continue, and daily confirm more
      and more this his unspeakable favour: That he would receive the infant
      now baptized, and solemnly entered into the household of faith, into his
      fatherly tuition and defence, and remember him with the favour that he
      sheweth to his people; that, if he shall be taken out of this life in his
      infancy, the Lord, who is rich in mercy, would be pleased to receive him
      up into glory; and if he live, and attain the years of discretion, that
      the Lord would so teach him by his word and Spirit, and make his baptism
      effectual to him, and so uphold him by his divine power and grace, that
      by faith he may prevail against the devil, the world, and the flesh, till
      in the end he obtain a full and final victory, and so be kept by the
      power of God through faith unto salvation, through Jesus Christ our
      Lord."

  - name: Of the celebration of the communion, or sacrament of the Lord's supper.
    text: |

      The communion, or supper of the Lord, is frequently to be celebrated; but
      how often, may be considered and determined by the ministers, and other
      church-governors of each congregation, as they shall find most convenient
      for the comfort and edification of the people committed to their charge.
      And, when it shall be administered, we judge it convenient to be done
      after the morning sermon.

      The ignorant and the scandalous are not fit to receive the sacrament of
      the Lord's Supper.

      Where this sacrament cannot with convenience be frequently administered, it is
      requisite that publick warning be given the sabbath-day before the
      administration thereof: and that either then, or on some day of that week,
      something concerning that ordinance, and the due preparation thereunto, and
      participation thereof, be taught; that, by the diligent use of all means
      sanctified of God to that end, both in publick and private, all may come better
      prepared to that heavenly feast.

      When the day is come for administration, the minister, having ended his
      sermon and prayer, shall make a short exhortation:

      "Expressing the inestimable benefit we have by this sacrament, together
      with the ends and use thereof: setting forth the great necessity of
      having our comforts and strength renewed thereby in this our pilgrimage
      and warfare: how necessary it is that we come unto it with knowledge,
      faith, repentance, love, and with hungering and thirsting souls after
      Christ and his benefits: how great the danger to eat and drink
      unworthily.

      Next, he is, in the name of Christ, on the one part, to warn all such as
      are ignorant, scandalous, profane, or that live in any sin or offence
      against their knowledge or conscience, that they presume not to come to
      that holy table; shewing them, that he that eateth and drinketh
      unworthily, eateth and drinketh judgment unto himself: and, on the other
      part, he is in an especial manner to invite and encourage all that labour
      under the sense of the burden of their sins, and fear of wrath, and
      desire to reach out unto a greater progress in grace than yet they can
      attain unto, to come to the Lord's table; assuring them, in the same
      name, of ease, refreshing, and strength to their weak and wearied souls."

      After this exhortation, warning, and invitation, the table being before
      decently covered, and so conveniently placed, that the communicants may
      orderly sit about it, or at it, the minister is to begin the action with
      sanctifying and blessing the elements of bread and wine set before him,
      (the bread in comely and convenient vessels, so prepared, that, being
      broken by him, and given, it may be distributed amongst the communicants;
      the wine also in large cups,) having first, in a few words, shewed that
      those elements, otherwise common, are now set apart and sanctified to
      this holy use, by the word of institution and prayer.

      Let the words of institution be read out of the Evangelists, or out of
      the first Epistle of the Apostle Paul to the Corinthians, Chap. 11:23. *I
      have received of the Lord, &c.* to the 27th Verse, which the minister
      may, when he seeth requisite, explain and apply.

      Let the prayer, thanksgiving, or blessing of the bread and wine, be to this
      effect:

      "With humble and hearty acknowledgment of the greatness of our misery,
      from which neither .i.man; nor angel was able to deliver us, and of our
      great unworthiness of the least of all God's mercies; to give thanks to
      God for all his benefits, and especially for that great benefit of our
      redemption, the love of God the Father, the sufferings and merits of the
      Lord Jesus Christ the Son of God, by which we are delivered; and for all
      means of grace, the word and sacraments; and for this sacrament in
      particular, by which Christ, and all his benefits, are applied and sealed
      up unto us, which, notwithstanding the denial of them unto others, are in
      great mercy continued unto us, after so much and long abuse of them all.

      To profess that there is no other name under heaven by which we can be
      saved, but the name of Jesus Christ, by whom alone we receive liberty and
      life, have access to the throne of grace, are admitted to eat and drink
      at his own table, and are sealed up by his Spirit to an assurance of
      happiness and everlasting life.

      Earnestly to pray to God, the Father of all mercies, and God of all
      consolation, to vouchsafe his gracious presence, and the effectual
      working of his Spirit in us; and so to sanctify these elements both of
      bread and wine, and to bless his own ordinance, that we may receive by
      faith the body and blood of Jesus Christ, crucified for us, and so to
      feed upon him, that he may be one with us, and we one with him; that he
      may live in us, and we in him, and to him who hath loved us, and given
      himself for us."

      All which he is to endeavour to perform with suitable affections,
      answerable to such an holy action, and to stir up the like in the people.

      The elements being now sanctified by the word and prayer, the minister,
      being at the table, is to take the bread in his hand, and say, in these
      expressions, (or other the like, used by Christ or his apostle upon this
      occasion:)

      "According to the holy institution, command, and example of our blessed
      Saviour Jesus Christ, I take this bread, and, having given thanks, break
      it, and give it unto you; (there the minister, who is also himself to
      communicate, is to break the bread, and give it to the communicants;)
      "*Take ye, eat ye; this is the body of Christ which is broken for you: do
      this in remembrance of him."*

      In like manner the minister is to take the cup, and say, in these
      expressions, (or other the like, used by Christ or the apostle upon the
      same occasion:)

      "According to the institution, command, and example of our Lord Jesus
      Christ, I take this cup, and give it unto you; (here he giveth it to the
      communicants;) *This cup is the new testament in the blood of Christ,
      which is shed for the remission of the sins of many: drink ye all of
      it.*"

      After all have communicated, the minister may, in a few words, put them
      in mind,

      "Of the grace of God in Jesus Christ, held forth in this sacrament; and
      exhort them to walk worthy of it."

      The minister is to give solemn thanks to God,

      "For his rich mercy, and invaluable goodness, vouchsafed to them in that
      sacrament; and to entreat for pardon for the defects of the whole
      service, and for the gracious assistance of his good Spirit, whereby they
      may be enabled to walk in the strength of that grace, as becometh those
      who have received so great pledges of salvation."

      The collection for the poor is so to be ordered, that no part of the
      publick worship be thereby hindered.

  - name: Of the Sanctification of the Lord's Day
    text: |

      The Lord's day ought to be so remembered before-hand, as that all worldly
      business of our ordinary callings may be so ordered, and so timely and
      seasonably laid aside, as they may not be impediments to the due
      sanctifying of the day when it comes.

      The whole day is to be celebrated as holy to the Lord, both in publick
      and private, as being the Christian sabbath. To which end, it is
      requisite, that there be a holy cessation or resting all that day from
      all unnecessary labours; and an abstaining, not only from all sports and
      pastimes, but also from all worldly words and thoughts.

      That the diet on that day be so ordered, as that neither servants be
      unnecessarily detained from the publick worship of God, nor any other
      person hindered from the sanctifying that day. That there be private
      preparations of every person and family, by prayer for themselves, and
      for God's assistance of the minister, and for a blessing upon his
      ministry; and by such other holy exercises, as may further dispose them
      to a more comfortable communion with God in his public ordinances.

      That all the people meet so timely for publick worship, that the whole
      congregation may be present at the beginning, and with one heart solemnly
      join together in all parts of the publick worship, and not depart till
      after the blessing.

      That what time is vacant, between or after the solemn meetings of the
      congregation in publick, be spent in reading, meditation, repetition of
      sermons; especially by calling their families to an account of what they
      have heard, and catechising of them, holy conferences, prayer for a
      blessing upon the publick ordinances, singing of psalms, visiting the
      sick, relieving the poor, and such like duties of piety, charity, and
      mercy, accounting the sabbath a delight.

  - name: The Solemnization of Marriage.
    text: |

      Although marriage be no sacrament, nor peculiar to the church of God, but
      common to mankind, and of publick interest in every commonwealth; yet,
      because such as marry are to marry in the Lord, and have special need of
      instruction, direction, and exhortation, from the word of God, at their
      entering into such a new condition, and of the blessing of God upon them
      therein, we judge it expedient that marriage be solemnized by a lawful
      minister of the word, that he may accordingly counsel them, and pray for
      a blessing upon them.

      Marriage is to be betwixt one man and one woman only; and they such as
      are not within the degrees of consanguinity or affinity prohibited by the
      word of God; and the parties are to be of years of discretion, fit to
      make their own choice, or, upon good grounds, to give their mutual
      consent.

      Before the solemnizing of marriage between any persons, the purpose of
      marriage shall be published by the minister three several sabbath-days,
      in the congregation, at the place or places of their most usual and
      constant abode, respectively. And of this publication the minister who is
      to join them in marriage shall have sufficient testimony, before he
      proceed to solemnize the marriage.

      Before that publication of such their purpose, (if the parties be under
      age,) the consent of the parents, or others under whose power they are,
      (in case the parents be dead,) is to be made known to the church officers
      of that congregation, to be recorded.

      The like is to be observed in the proceedings of all others, although of
      age, whose parents are living, for their first marriage.

      And, in after marriages of either of those parties, they shall be
      exhorted not to contract marriage without first acquainting their parents
      with it, (if with conveniency it may be done,) endeavouring to obtain
      their consent.

      Parents ought not to force their children to marry without their free
      consent, nor deny their own consent without just cause.

      After the purpose or contract of marriage hath been thus published, the
      marriage is not to be long deferred. Therefore the minister, having had
      convenient warning, and nothing being objected to hinder it, is publickly
      to solemnize it in the place appointed by authority for publick worship,
      before a competent number of credible witnesses, at some convenient hour
      of the day, at any time of the year, except on a day of publick
      humiliation. And we advise that it be not on the Lord's day.

      And because all relations are sanctified by the word and prayer, the
      minister is to pray for a blessing upon them, to this effect:

      "Acknowledging our sins, whereby we have made ourselves less than the
      least of all the mercies of God, and provoked him to embitter all our
      comforts; earnestly, in the name of Christ, to entreat the Lord (whose
      presence and favour is the happiness of every condition, and sweetens
      every relation) to be their portion, and to own and accept them in
      Christ, who are now to be joined in the honourable estate of marriage,
      the covenant of their God: and that, as he hath brought them together by
      his providence, he would sanctify them by his Spirit, giving them a new
      frame of heart fit for their new estate; enriching them with all graces
      whereby they may perform the duties, enjoy the comforts, undergo the
      cares, and resist the temptations which accompany that condition, as
      becometh Christians."

      The prayer being ended, it is convenient that the minister do briefly
      declare unto them, out of the scripture,

      "The institution, use, and ends of marriage, with the conjugal duties,
      which, in all faithfulness, they are to perform each to other; exhorting
      them to study the holy word of God, that they may learn to live by faith,
      and to be content in the midst of all marriage cares and troubles,
      sanctifying God's name, in a thankful, sober, and holy use of all
      conjugal comforts; praying much with and for one another; watching over
      and provoking each other to love and good works; and to live together as
      the heirs of the grace of life."

      After solemn charging of the persons to be married, before the great God,
      who searcheth all hearts, and to whom they must give a strict account at
      the last day, that if either of them know any cause, by precontract or
      otherwise, why they may not lawfully proceed to marriage, that they now
      discover it; the minister (if no impediment be acknowledged) shall cause
      first the man to take the woman by the right hand, saying these words:

      *I* N. *do take thee* N. *to be my married wife, and do, in the presence
      of God, and before this congregation, promise and covenant to be a loving
      and faithful husband unto thee, until God shall separate us by death.*

      Then the woman shall take the man by the right hand, and say these words:

      *I* N. *do take thee* N. *to be my married husband, and I do, in the
      presence of God, and before this congregation, promise and covenant to be
      a loving, faithful, and obedient wife unto thee, until God shall separate
      us by death.*

      Then, without any further ceremony, the minister shall, in the face of
      the congregation, pronounce them to be husband and wife, according to
      God's ordinance; and so conclude the action with prayer to this effect:

      "That the Lord would be pleased to accompany his own ordinance with his
      blessing, beseeching him to enrich the persons now married, as with other
      pledges of his love, so particularly with the comforts and fruits of
      marriage, to the praise of his abundant mercy, in and through Christ
      Jesus."

      A register is to be carefully kept, wherein the names of the parties so
      married, with the time of their marriage, are forthwith to be fairly
      recorded in a book provided for that purpose, for the perusal of all whom
      it may concern.

  - name: Concerning Visitation of the Sick.
    text: |

      It is the duty of the minister not only to teach the people committed to
      his charge in publick, but privately; and particularly to admonish,
      exhort, reprove, and comfort them, upon all seasonable occasions, so far
      as his time, strength, and personal safety will permit.

      He is to admonish them, in time of health, to prepare for death; and, for
      that purpose, they are often to confer with their minister about the
      estate of their souls; and, in times of sickness, to desire his advice
      and help, timely and seasonably, before their strength and understanding
      fail them.

      Times of sickness and affliction are special opportunities put into his hand by
      God to minister a word in season to weary souls: because then the consciences
      of men are or should be more awakened to bethink themselves of their spiritual
      estate for eternity; and Satan also takes advantage then to load them more with
      sore and heavy temptations: therefore the minister, being sent for, and
      repairing to the sick, is to apply himself, with all tenderness and love, to
      administer some spiritual good to his soul, to this effect.

      He may, from the consideration of the present sickness, instruct him out
      of scripture, that diseases come not by chance, or by distempers of body
      only, but by the wise and orderly guidance of the good hand of God to
      every particular person smitten by them. And that, whether it be laid
      upon him out of displeasure for sin, for his correction and amendment, or
      for trial and exercise of his graces, or for other special and excellent
      ends, all his sufferings shall turn to his profit, and work together for
      his good, if he sincerely labour to make a sanctified use of God's
      visitation, neither despising his chastening, nor waxing weary of his
      correction.

      If he suspect him of ignorance, he shall examine him in the principles of
      religion, especially touching repentance and faith; and, as he seeth
      cause, instruct him in the nature, use, excellency, and necessity of
      those graces; as also touching the covenant of grace; and Christ the Son
      of God, the Mediator of it; and concerning remission of sins by faith in
      him.

      He shall exhort the sick person to examine himself, to search and try his
      former ways, and his estate towards God.

      And if the sick person shall declare any scruple, doubt, or temptation
      that are upon him, instructions and resolutions shall be given to satisfy
      and settle him.

      If it appear that he hath not a due sense of his sins, endeavours ought
      to be used to convince him of his sins, of the guilt and desert of them;
      of the filth and pollution which the soul contracts by them; and of the
      curse of the law, and wrath of God, due to them; that he may be truly
      affected with and humbled for them: and withal make known the danger of
      deferring repentance, and of neglecting salvation at any time offered; to
      awaken his conscience, and rouse him up out of a stupid and secure
      condition, to apprehend the justice and wrath of God, before whom none
      can stand, but he that, lost in himself, layeth hold upon Christ by
      faith.

      If he hath endeavoured to walk in the ways of holiness, and to serve God
      in uprightness, although not without many failings and infirmities; or,
      if his spirit be broken with the sense of sin, or cast down through want
      of the sense of God's favour; then it will be fit to raise him up, by
      setting before him the freeness and fulness of God's grace, the
      sufficiency of righteousness in Christ, the gracious offers in the
      gospel, that all who repent, and believe with all their heart in God's
      mercy through Christ, renouncing their own righteousness, shall have life
      and salvation in him. It may be also useful to shew him, that death hath
      in it no spiritual evil to be feared by those that are in Christ, because
      sin, the sting of death, is taken away by Christ, who hath delivered all
      that are his from the bondage of the fear of death, triumphed over the
      grave, given us victory, is himself entered into glory to prepare a place
      for his people: so that neither life nor death shall be able to separate
      them from God's love in Christ, in whom such are sure, though now they
      must be laid in the dust, to obtain a joyful and glorious resurrection to
      eternal life.

      Advice also may be given, as to beware of an ill-grounded persuasion on
      mercy, or on the goodness of his condition for heaven, so to disclaim all
      merit in himself, and to cast himself wholly upon God for mercy, in the
      sole merits and mediation of Jesus Christ, who hath engaged himself never
      to cast off them who in truth and sincerity come unto him. Care also must
      be taken, that the sick person be not cast down into despair, by such a
      severe representation of the wrath of God due to him for his sins, as is
      not mollified by a sensible propounding of Christ and his merit for a
      door of hope to every penitent believer.

      When the sick person is best composed, may be least disturbed, and other
      necessary offices about him least hindered, the minister, if desired,
      shall pray with him, and for him, to this effect:

      "Confessing and bewailing of sin original and actual; the miserable
      condition of all by nature, as being children of wrath, and under the
      curse; acknowledging that all diseases, sicknesses, death, and hell
      itself, are the proper issues and effects thereof; imploring God's mercy
      for the sick person, through the blood of Christ; beseeching that God
      would open his eyes, discover unto him his sins, cause him to see himself
      lost in himself, make known to him the cause why God smiteth him, reveal
      Jesus Christ to his soul for righteousness and life, give unto him his
      Holy Spirit, to create and strengthen faith to lay hold upon Christ, to
      work in him comfortable evidences of his love, to arm him against
      temptations, to take off his heart from the world, to sanctify his
      present visitation, to furnish him with patience and strength to bear it,
      and to give him perseverance in faith to the end.

      That, if God shall please to add to his days, he would vouchsafe to bless
      and sanctify all means of his recovery; to remove the disease, renew his
      strength, and enable him to walk worthy of God, by a faithful
      remembrance, and diligent observing of such vows and promises of holiness
      and obedience, as men are apt to make in times of sickness, that he may
      glorify God in the remaining part of his life.

      And, if God have determined to finish his days by the present visitation,
      he may find such evidence of the pardon of all his sins, of his interest
      in Christ, and eternal life by Christ, as may cause his inward man to be
      renewed, while his outward man decayeth; that he may behold death without
      fear, cast himself wholly upon Christ without doubting, desire to be
      dissolved and to be with Christ, and so receive the end of his faith, the
      salvation of his soul, through the only merits and intercession of the
      Lord Jesus Christ, our alone Saviour and all-sufficient Redeemer."

      The minister shall admonish him also (as there shall be cause) to set his
      house in order, thereby to prevent inconveniences; to take care for
      payment of his debts, and to make restitution or satisfaction where he
      hath done any wrong; to be reconciled to those with whom he hath been at
      variance, and fully to forgive all men their trespasses against him, as
      he expects forgiveness at the hand of God.

      Lastly, The minister may improve the present occasion to exhort those
      about the sick person to consider their own mortality, to return to the
      Lord, and make peace with him; in health to prepare for sickness, death,
      and judgment; and all the days of their appointed time so to wait until
      their change come, that when Christ, who is our life, shall appear, they
      may appear with him in glory.

  - name: Concerning Burial of the Dead.
    text: |

      When any person departeth this life, let the dead body, upon the day of
      burial, be decently attended from the house to the place appointed for
      publick burial, and there immediately interred, without any ceremony.

      And because the custom of kneeling down, and praying by or towards the
      dead corpse, and other such usages, in the place where it lies before it
      be carried to burial, are superstitious; and for that praying, reading,
      and singing, both in going to and at the grave, have been grossly abused,
      are no way beneficial to the dead, and have proved many ways hurtful to
      the living; therefore let all such things be laid aside.

      Howbeit, we judge it very convenient, that the Christian friends, which
      accompany the dead body to the place appointed for publick burial, do
      apply themselves to meditations and conferences suitable to the occasion
      and that the minister, as upon other occasions, so at this time, if he be
      present, may put them in remembrance of their duty.

      That this shall not extend to deny any civil respects or deferences at
      the burial, suitable to the rank and condition of the party deceased,
      while he was living.

  - name: Concerning Publick Solemn Fasting.
    text: |

      When some great and notable judgments are either inflicted upon a people,
      or apparently imminent, or by some extraordinary provocations notoriously
      deserved; as also when some special blessing is to be sought and
      obtained, publick solemn fasting (which is to continue the whole day) is
      a duty that God expecteth from that nation or people.

      A religious fast requires total abstinence, not only from all food,
      (unless bodily weakness do manifestly disable from holding out till the
      fast be ended, in which case somewhat may be taken, yet very sparingly,
      to support nature, when ready to faint,) but also from all worldly
      labour, discourses, and thoughts, and from all bodily delights, and such
      like, (although at other times lawful,) rich apparel, ornaments, and such
      like, during the fast; and much more from whatever is in the nature or
      use scandalous and offensive, as gaudish attire, lascivious habits and
      gestures, and other vanities of either sex; which .i.we; recommend to all
      ministers, in their places, diligently and zealously to reprove, as at
      other times, so especially at a fast, without respect of persons, as
      there shall be occasion.

      Before the publick meeting, each family and person apart are privately to
      use all religious care to prepare their hearts to such a solemn work, and
      to be early at the congregation.

      So large a portion of the day as conveniently may be, is to be spent in publick
      reading and preaching of the word, with singing of psalms, fit to quicken
      affections suitable to such a duty: but especially in prayer, to this or the
      like effect:

      "Giving glory to the great Majesty of God, the Creator, Preserver, and
      supreme Ruler of all the world, the better to affect us thereby with an
      holy reverence and awe of him; acknowledging his manifold, great, and
      tender mercies, especially to the church and nation, the more effectually
      to soften and abase our hearts before him; humbly confessing of sins of
      all sorts, with their several aggravations; justifying God's righteous
      judgments, as being far less than our sins do deserve; yet humbly and
      earnestly imploring his mercy and grace for ourselves, the church and
      nation, for our king, and all in authority, and for all others for whom
      we are bound to pray, (according as the present exigent requireth,) with
      more special importunity and enlargement than at other times; applying by
      faith the promises and goodness of God for pardon, help, and deliverance
      from the evils felt, feared, or deserved; and for obtaining the blessings
      which we need and expect; together with a giving up of ourselves wholly
      and for ever unto the Lord."

      In all these, the ministers, who are the mouths of the people unto God,
      ought so to speak from their hearts, upon serious and thorough
      premeditation of them, that both themselves and their people may be much
      affected, and even melted thereby, especially with sorrow for their sins;
      that it may be indeed a day of deep humiliation and afflicting of the
      soul.

      Special choice is to be made of such scriptures to be read, and of such
      tests for preaching, as may best work the hearts of the hearers to the
      special business of the day, and most dispose them to humiliation and
      repentance: insisting most on those particulars which each minister's
      observation and experience tells him are most conducing to the
      edification and reformation of that congregation to which he preacheth.

      Before the close of the publick duties, the minister is, in his own and
      the people's name, to engage his and their hearts to be the Lord's, with
      professed purpose and resolution to reform whatever is amiss among them,
      and more particularly such sins as they have been more remarkably guilty
      of; and to draw near unto God, and to walk more closely and faithfully
      with him in new obedience, than ever before.

      He is also to admonish the people, with all importunity, that the work of
      that day doth not end with the publick duties of it, but that they are so
      to improve the remainder of the day, and of their whole life, in
      reinforcing upon themselves and their families in private all those godly
      affections and resolutions which they professed in publick, as that they
      may be settled in their hearts for ever, and themselves may more sensibly
      find that God hath smelt a sweet savour in Christ from their
      performances, and is pacified towards them, by answers of grace, in
      pardoning of sin, in removing of judgments, in averting or preventing of
      plagues, and in conferring of blessings, suitable to the conditions and
      prayers of his people, by Jesus Christ.

      Besides solemn and general fasts enjoined by authority, we judge that, at
      other times, congregations may keep days of fasting, as divine providence
      shall administer unto them special occasion; and also that families may
      do the same, so it be not on days wherein the congregation to which they
      do belong is to meet for fasting, or other publick duties of worship.

  - name: Concerning the Observation of Days of Publick Thanksgiving.
    text: |

      When any such day is to be kept, let notice be given of it, and of the
      occasion thereof, some convenient time before, that the people may the
      better prepare themselves thereunto.

      The day being come, and the congregation (after private preparations)
      being assembled, the minister is to begin with a word of exhortation, to
      stir up the people to the duty for which they are met, and with a short
      prayer for God's assistance and blessing, (as at other conventions for
      publick worship,) according to the particular occasion of their meeting.

      Let him then make some pithy narration of the deliverance obtained, or
      mercy received, or of whatever hath occasioned that assembling of the
      congregation, that all may better understand it, or be minded of it, and
      more affected with it.

      And, because singing of psalms is of all other the most proper ordinance
      for expressing of joy and thanksgiving, let some pertinent psalm or
      psalms be sung for that purpose, before or after the reading of some
      portion of the word suitable to the present business.

      Then let the minister, who is to preach, proceed to further exhortation and
      prayer before his sermon, with special reference to the present work: after
      which, let him preach upon some text of Scripture pertinent to the occasion.

      The sermon ended, let him not only pray, as at other times after
      preaching is directed, with remembrance of the necessities of the Church,
      King, and State, (if before the sermon they were omitted,) but enlarge
      himself in due and solemn thanksgiving for former mercies and
      deliverances; but more especially for that which at the present calls
      them together to give thanks: with humble petition for the continuance
      and renewing of God's wonted mercies, as need shall be, and for
      sanctifying grace to make a right use thereof. And so, having sung
      another psalm, suitable to the mercy, let him dismiss the congregation
      with a blessing, that they may have some convenient time for their repast
      and refreshing.

      But the minister (before their dismission) is solemnly to admonish them
      to beware of all excess and riot, tending to gluttony or drunkenness, and
      much more of these sins themselves, in their eating and refreshing; and
      to take care that their mirth and rejoicing be not carnal, but spiritual,
      which may make God's praise to be glorious, and themselves humble and
      sober; and that both their feeding and rejoicing may render them more
      cheerful and enlarged, further to celebrate his praises in the midst of
      the congregation, when they return unto it in the remaining part of that
      day.

      When the congregation shall be again assembled, the like course in
      praying, reading, preaching, singing of psalms, and offering up of more
      praise and thanksgiving, that is before directed for the morning, is to
      be renewed and continued, so far as the time will give leave.

      At one or both of the publick meetings that day, a collection is to be
      made for the poor, (and in the like manner upon the day of publick
      humiliation,) that their loins may bless us, and rejoice the more with
      us. And the people are to be exhorted, at the end of the latter meeting,
      to spend the residue of that day in holy duties, and testifications of
      Christian love and charity one towards another, and of rejoicing more and
      more in the Lord; as becometh those who make the joy of the Lord their
      strength.

  - name: Of Singing of Psalms.
    text: |

      It is the duty of Christians to praise God publickly, by singing of
      psalms together in the congregation, and also privately in the family.

      In singing of psalms, the voice is to be tunably and gravely ordered; but
      the chief care must be to sing with understanding, and with grace in the
      heart, making melody unto the Lord.

      That the whole congregation may join herein, every one that can read is
      to have a psalm book; and all others, not disabled by age or otherwise,
      are to be exhorted to learn to read. But for the present, where many in
      the congregation cannot read, it is convenient that the minister, or some
      other fit person appointed by him and the other ruling officers, do read
      the psalm, line by line, before the singing thereof.

  - name: AN APPENDIX, Touching Days and Places for Publick Worship.
    text: |

      There is no day commanded in scripture to be kept holy under the gospel
      but the Lord's day, which is the Christian Sabbath.

      Festival days, vulgarly called *Holy-days,* having no warrant in the word
      of God, are not to be continued.

      Nevertheless, it is lawful and necessary, upon special emergent
      occasions, to separate a day or days for publick fasting or thanksgiving,
      as the several eminent and extraordinary dispensations of God's
      providence shall administer cause and opportunity to his people.

      As no place is capable of any holiness, under pretence of whatsoever
      dedication or consecration; so neither is it subject to such pollution by
      any superstition formerly used, and now laid aside, as may render it
      unlawful or inconvenient for Christians to meet together therein for the
      publick worship of God. And therefore we hold it requisite, that the
      places of publick assembling for worship among us should be continued and
      employed to that use.
...