PART III

THE DIRECTORY FOR THE WORSHIP

OF GOD

 

Temporary statement adopted by the Third General Assembly to preface the Directory for Worship:  The Directory for Worship is an approved guide and should be taken seriously as the mind of the Church agreeable to the Standards.  However, it does not have the force of law and is not to be considered obligatory in all its parts.  BCO 56, 57 and 58 have been given full constitutional authority by the Eleventh General Assembly after being submitted to the Presbyteries and receiving the necessary two-thirds (2/3) approval of the Presbyteries.

 

CHAPTER 47

 

          The Principles and Elements of Public Worship

 

47-1.       Since the Holy Scriptures are the only infallible rule of faith and practice, the principles of public worship must be derived from the Bible, and from no other source.

            The Scriptures forbid the worshipping of God by images, or in any other way not appointed in His Word, and requires the receiving, observing, and keeping pure and entire all such religious worship and ordinances as God hath appointed in His Word (WSC 51, 50).

 

47-2.       A service of public worship is not merely a gathering of God’s children with each other, but before all else, a meeting of the triune God with His chosen people.  God is present in public worship not only by virtue of the Divine omnipresence but, much more intimately, as the faithful covenant Savior.  The Lord Jesus Christ said:  “Where two or three are gathered together in My name there I am in the midst of them” (Matthew 18:20).

 

47-3.       The end of public worship is the glory of God.  His people should engage in all its several parts with an eye single to His glory.  Public worship has as its aim the building of Christ’s Church by the perfecting of the saints and the addition to its membership of such as are being saved -- all to the glory of God.  Through public worship on the Lord’s day Christians should learn to serve God all the days of the week in their every activity, remembering, whether they eat or drink, or whatever they do, to do all to the glory of God  (1 Corinthians 10:31).

 

 

47-4.       Public worship is Christian when the worshippers recognize that Christ is the Mediator by whom alone they can come unto God, when they honor Christ as the head of the Church, who rules over public worship, and when their worship is an expression of their faith in Christ and of their love for Him.

 

47-5.       Public worship must be performed in spirit and in truth.  Externalism and hypocrisy stand condemned.  The forms of public worship have value only when they serve to express the inner reverence of the worshipper and his sincere devotion to the true and living God.  And only those whose hearts have been renewed by the Holy Spirit are capable of such reverence and devotion.

 

47-6.       The Lord Jesus Christ has prescribed no fixed forms for public worship but, in the interest of life and power in worship, has given His Church a large measure of liberty in this matter.  It may not be forgotten, however, that there is true liberty only where the rules of God’s Word are observed and the Spirit of the Lord is, that all things must be done decently and in order, and that God’s people should serve Him with reverence and in the beauty of holiness.  From its beginning to its end a service of public worship should be characterized by that simplicity which is an evidence of sincerity and by that beauty and dignity which are a manifestation of holiness.

 

47-7.       Public worship differs from private worship in that in public worship God is served by His saints unitedly as His covenant people, the Body of Christ.  For this reason the covenant children should be present so far as possible as well as adults.  For the same reason no favoritism may be shown to any who attend.  Nor may any member of the church presume to exalt himself above others as though he were more spiritual, but each shall esteem others better than himself.

 

47-8.       It behooves God’s people not only to come into His presence with a deep sense of awe at the thought of His perfect holiness and their own exceeding sinfulness, but also to enter into His gates with thanksgiving and into His courts with praise for the great salvation, which He has so graciously wrought for them through his only begotten Son and applied to them by the Holy Spirit.

 

47-9.    The Bible teaches that the following are proper elements of worship service:  reading of Holy Scripture, singing of psalms and hymns, the offering of prayer, the preaching of the Word, the presentation of offerings, confessing the faith and observing the Sacraments; and on special occasions taking oaths.

 

CHAPTER 48

 

             The Sanctification of the Lord's Day

 

48-1.    “The fourth commandment requireth the keeping holy to God such set times as he hath appointed in his word; expressly one whole day in seven, to be a holy sabbath to himself.”  (WSC 58).

 

48-2.    God commanded His Old Testament people to keep holy the last day of the week, but He sanctified the first day as the Sabbath by the resurrection of the Lord Jesus Christ from the dead.  For this reason the Church of the new dispensation has from the time of the apostles kept holy the first day of the week as the Lord’s Day.

 

48-3.    It is the duty of every person to remember the Lord’s Day; and to prepare for it before its approach.  All worldly business should be so ordered, and seasonably laid aside, as that they may not be hindered thereby from sanctifying the Sabbath, as the Holy Scriptures require.

 

48-4.    The whole day is to be kept holy to the Lord; and to be employed in the public and private exercises of religion.  Therefore, it is requisite, that there be a holy resting, all the day, from unnecessary labors; and an abstaining from those recreations which may be lawful on other days; and also, as much as possible, from worldly thoughts and conversation.

 

48-5.    Let the provisions for the support of the family on that day be so ordered that others be not improperly detained from the public worship of God, nor hindered from sanctifying the Sabbath.

 

48-6.    Let every person and family, in the morning, by secret and private prayer, for themselves and others, especially for the assistance of God to their minister, and for a blessing upon his ministry, by reading the Scriptures, and by holy meditation, prepare for communion with God in his public ordinances.

 

48-7.    Let the time not used for public worship be spent in prayer, in devotional reading, and especially in the study of the Scriptures, meditation, catechising, religious conversation, the singing of psalms, hymns, or spiritual songs; visiting the sick, relieving the poor, teaching the ignorant, holy resting, and in performing such like duties of piety, charity, and mercy.

 

CHAPTER 49

 

             The Ordering of Public Worship

 

49-1.    When the congregation is to meet for public worship, the people (having before prepared their hearts thereunto) ought all to come and join therein; not absenting themselves from the public ordinances through negligence, or upon pretence of private meetings.

 

49-2.    Let the people assemble at the appointed time, that all being present at the beginning they may unite with one heart in all the parts of public worship.  Let none unnecessarily depart until after the blessing be pronounced.

 

49-3.    Let the people upon entering the church take their seats in a decent and reverent manner, and engage in a silent prayer for a blessing upon themselves, the minister, and all present, as well as upon those who are unable to attend worship.

 

49-4.    All who attend public worship are expected to be present in a spirit of reverence and godly fear, forbearing to engage in any conduct unbecoming to the place and occasion.  Since the family, as ordained by God, is the basic institution in society, and God in  the Covenant graciously deals with us, not just as individuals but also as families, it is important and desirable that families worship together.

        

CHAPTER 50

 

The Public Reading of the Holy Scriptures

 

50-1.    The public reading of the Holy Scriptures is performed by the minister as God’s servant.  Through it God speaks most directly to the congregation, even more directly than through the sermon.  The reading of the Scriptures by the minister is to be distinguished from the responsive reading of certain portions of Scripture by the minister and the congregation.  In the former God addresses His people; in the latter God’s people give expression in the words of Scripture to their contrition, adoration, gratitude and other holy sentiments.  The psalms of Scripture are especially appropriate for responsive reading.

 

50-2.    The reading of the Holy Scriptures in the congregation is a part of the public worship of God and should be done by the minister or some other person.

 

50-3.    The Holy Scriptures of the Old and New Testaments shall be read from a good translation, not a paraphrase, in the language of the people, that all may hear and understand.

 

50-4.    How large a portion shall be read at once is left to the discretion of every minister; and he may, when he thinks it expedient, expound any part of what is read; always having regard to the time, that neither reading, singing, praying, preaching, nor any other ordinance, be disproportionate the one to the other; nor the whole rendered too short, or too tedious.

 

          

CHAPTER 51

 The Singing of Psalms and Hymns

 

51-1.    Praising God through the medium of music is a duty and a privilege.  Therefore, the singing of hymns and psalms and the use of musical instruments should have an important part in public worship.

 

51-2.    In singing the praises of God, we are to sing in the spirit of worship, with understanding in our hearts.

 

51-3.    It is recommended that Psalms be sung along with the hymns of the Church, but that caution be observed in the selection of hymns, that they be true to the Word.  Hymns should have the note of praise, or be in accord with the spirit of the sermon.

 

51-4.    The leadership in song is left to the judgment of the Session, who should give careful thought to the character of those asked to lead in this part of worship, and the singing of a choir should not be allowed to displace congregational singing.

 

51-5.    The proportion of the time of public worship given to praise is left to the judgment of the minister, and the singing of psalms and hymns by the congregation should be encouraged.

 

CHAPTER 52

 

        Public Prayer

 

52-1.    It is proper to begin the public worship in the sanctuary with the Doxology followed by a short prayer, in which the minister shall lead the people, humbly adoring the infinite majesty of the living God, expressing a sense of our distance from Him as creatures, and our unworthiness as sinners; and humbly imploring His gracious presence, the assistance of His Holy Spirit in the duties of His worship, and His acceptance of us through the merits of our Lord and Savior Jesus Christ.  It is appropriate that this prayer conclude with the Lord’s Prayer in which all may unite.

 

52-2.    Then, after singing a psalm, or hymn, it is proper that, before the sermon, there should be a full and comprehensive prayer: 

a.   Adoring the glory and perfections of God, as they are made known to us in the works of creation, in the conduct of Providence, and in the clear and full revelation He has made of Himself in His written words;

b.   Giving thanks to Him for all His mercies of every kind, general and particular, spiritual and temporal, common and special; above all, for Christ Jesus, His unspeakable gift, the hope of eternal life through Him, and for the mission and work of the Holy Spirit;

c.    Making humble confession of sin, both original and actual, acknowledging, and endeavoring to lead the heart of every worshipper with a deep sense of the evil of all sin, as such, as being a departure from the living God; and also taking a particular and affecting view of the various fruits which proceed from this root of bitterness; as sins against God, our neighbor and ourselves; sins in thought, in word, and in deed; sins secret and presumptuous; sins accidental and habitual.  Also, the aggravations of sin, arising from knowledge, or the means of it; from distinguishing mercies; from valuable privileges; from breach of vows, etc.;

d.   Making earnest supplication for the pardon of sin, and peace with God, through the blood of the atonement, with all its important and happy fruits; for the Spirit of sanctification, and abundant supplies of the grace that is necessary to the discharge of our duty; for support and comfort, under all the trials to which we are liable, as we are sinful and mortal; and for all temporal mercies that may be necessary in our passage through this valley of tears; always remembering to view them as flowing in the channel of covenant love, and intended to be subservient to the preservation and progress of the spiritual life;

e.   Pleading from every principle warranted in Scripture; from our own necessity; the all-sufficiency of God; the merit and intercession of our Saviour; and the glory of God in the comfort and happiness of His people;

f.    Intercession and petition for others, including the whole world for mankind; for the outpouring of the Holy Spirit upon all flesh; for the peace, purity, and extension of the Church of God; for ministers and missionaries in all lands; for all who are persecuted for righteousness’ sake; for the particular church then assembled, and all other churches associated in one body with it; for the sick, dying, and bereaved; for the poor and destitute; for strangers, for prisoners, the aged and the young; for those who travel; for the community in which the church is situated; for civil rulers, and for whatever else may seem to be necessary or suitable to the occasion. 

            The prominence given each of these topics must be left to the discretion of the minister.

 

52-3.    Ordinarily there should be prayer after the sermon having relation to the subject that has been treated in the discourse; and all other public prayers should be appropriate to the occasion.

 

52-4.    Ministers are not to be confined to fixed forms of prayer for public worship, yet it is the duty of the minister, previous to entering upon his office, to prepare and qualify himself for this part of his work, as well as for preaching.  He should, by a thorough acquaintance with the Holy Scriptures, by the study of the best writers on prayer, by meditation, and by a life of communion with God, endeavor to acquire both the spirit and the gift of prayer.  Moreover, when he is to offer prayer in public worship, he should compose his spirit, and so order his thoughts, that he may perform this duty with dignity and propriety, and with profit to the worshippers, lest he disgrace this important service by coarse, undignified, careless, irregular or extravagant expressions.

 

52-5.       All prayer is to be offered in the language of the people.

 

CHAPTER 53

The Preaching of the Word

 

53-1.    The preaching of the Word is an ordinance of God for the salvation of men.  Serious attention should be paid to the manner in which it is done.  The minister should apply himself to it with diligence and prove himself a “worker who does not need to be ashamed, rightly dividing the word of truth”  (2 Timothy 2:15).

 

53-2.    The subject of a sermon should be some verse or verses of Scripture, and its object, to explain, defend and apply some part of the system of divine truth; or to point out the nature, and state the bounds and obligation, of some duty.  A text should not be merely a motto, but should fairly contain the doctrine proposed to be handled.  It is proper also that large portions of Scripture be sometimes expounded, and particularly improved, for the instruction of the people in the meaning and use of the sacred Scriptures.

 

53-3.    Preaching requires much study, meditation, and prayer, and ministers should prepare their sermons with care, and not indulge themselves in loose, extemporary harangues, nor serve God with that which costs them naught.  They should, however, keep to the simplicity of the Gospel, and express themselves in language that can be understood by all.  They should also by their lives adorn the Gospel which they preach, and be examples to believers in word and deed.

 

53-4.    As a primary design of public ordinances is to unite the people in acts of common worship of the most high God, ministers should be careful not to make their sermons so long as to interfere with or exclude the important duties of prayer and praise, but should preserve a just proportion in the several parts of public worship.

 

53-5.    By way of application of the sermon the minister may urge his hearers by commandment or invitation to repent of their sins, to put their trust in the Lord Jesus Christ as Savior, and to confess him publicly before men.

 

53-6.    No person should be invited to preach in any of the churches under our care without the consent of the Session.

 

CHAPTER 54

 The Worship of God by Offerings

 

54-1.    The Holy Scriptures teach that God is the owner of all persons and all things and that we are but stewards of both life and possessions; that God’s ownership and our stewardship should be acknowledged; that this acknowledgement should take the form, in part, of giving at least a tithe of our income and other offerings to the work of the Lord through the Church of Jesus Christ, thus worshipping the Lord with our possessions; and that the remainder should be used as becomes Christians.

 

54-2.    It is both a privilege and a duty, plainly enjoined in the Bible, to make regular, weekly, systematic and proportionate offerings for the support of religion and for the propagation of the Gospel in our own and foreign lands, and for the relief of the poor.  This should be done as an exercise of grace and an act of worship, and at such time during the service as may be deemed expedient by the Session.

 

54-3.    It is appropriate that the offerings be dedicated by prayer.

 

CHAPTER 55

 Confessing the Faith

 

55-1.    It is proper for the congregation of God’s people publicly to confess their faith, using creeds or confessions that are true to the Word, such as, the Apostle’s Creed, the Nicene Creed, or the Westminster Standards.