In 1643, following the outbreak of civil war in England between the Puritan-controlled Parliament and the Anglican King Charles I, Parliament commissioned 150 ministers and lay leaders to draft a new confession, catechism, worship service, and form of government for England. Although this body, later known as the Westminster Assembly of Divines, was predominantly Presbyterian, almost a dozen Congregationalists were invited. This body produced the first Westminster Directory.
Introduction
The Westminster Assembly first began work on replacing the Anglican Book of Common Prayer in the belief that both Presbyterians and Congregationalists shared compatible views of worship. One Congregationalist was elected to the nine-member subcommittee on liturgical matters.
As late as the end of the nineteenth century, the Congregational historian Williston Walker could say that this order of worship “is substantially the one that has been used in conservative Presbyterian and Congregational churches for generations.” The word “substantially,” however, is significant. The Congregationalists did take exception to certain parts of the Directory. Plus, a number of compromises within the Directory itself reflect division in the Assembly. Furthermore, some descriptions of New England church services from decades after its adoption bear a much closer resemblance to the service described by John Cotton than to the Directory. In general, Congregationalists eventually came to follow the form of the Directory with some modifications.
In the actual Directory text, each item is accompanied by an extended explanation, similar to Cotton’s. Notes are appended in this explanation only when necessary for clarity or when Congregational practice differed from that of Presbyterians.
Text:
Call to Worship (Prefacing)
Commentary: The Congregationalists argued that “all prefacing was unlawful; that according to 1 Timothy 2:1, it was necessary to begin with prayer, and that in the first prayer we behooved to pray for the King.” See “Prayer before the Sermon” below.
Text:
Prayer of Approach
Psalm Reading
Old Testament Chapter
New Testament Chapter
Commentary: Ordinarily, entire chapters of books were read. Some Congregationalists sang a psalm between one or more of the readings to aid in concentration. The Directory notes that if comment (Cotton’s “expounding”) is to be made on the Scripture, it is to be done after a chapter is read, not while it is read.
Text:
Psalm (sung)
Prayer Before the Sermon
Commentary: In most Reformed liturgies, this item indicates a simple prayer for the delivery of the sermon. In a compromise with the Congregationalists, the type of prayers specified in 1 Timothy 2:1 are listed here so they can be prayed fairly early in the service if not at the very beginning. The Directory also specified that some petitions could be deferred until after the sermon, which allowed for the Presbyterian preference for having the primary prayer after the sermon.
Text:
Sermon
General Prayer
Commentary: The General Prayer was the prayer and thanksgiving for all things not coming under the headings of Prayer of Approach or Prayer Before the Sermon. When the petitions of the Prayer Before the Sermon were deferred, the General Prayer was termed the Long Prayer and was so described until well into the twentieth century.
Text:
Lord’s Prayer
Commentary: Many Congregationalists protested that the Lord’s Prayer was a model for prayer rather than a specific set prayer. The Anglican liturgy prescribed multiple uses of the Lord’s Prayer and was condemned by the Congregationalists as requiring “vain repetitions” contrary to the Word of God. The Directory declared that it was not a mere model and “recommended” its use.
Text:
Psalm (sung)
Blessing
Order of the Lord’s Supper
Commentary: The celebration of the Lord’s Supper was “judged to be convenient” following the morning sermon. The frequency of administration was left up to each church; but a preparatory sermon or midweek lecture was to be made if administration was not weekly.
Text:
Exhortation
Commentary: A brief explanation of the benefit of the sacrament.
Text:
Warning
Commentary: Fencing of the table by warning unrepentant sinners not to participate.
Text:
Invitation
Commentary: Encouragement of those who “labor under the sense of burden of their sins” to participate.
Text:
Words of Institution: 1 Corinthians 11:23–27, followed by optional explanation.
Commentary: From the Gospels or 1 Corinthians 11:23–27.
Text:
Prayer, Thanksgiving, or Blessing of the Bread and Wine
Commentary: Note the single blessing to which the Congregationalists objected.
Text:
Fraction and Delivery: “According to the holy institution, command, and example of our blessed Savior Jesus Christ, I take this bread, and, having given thanks, I break it, and give it unto you. [Delivery to the communicants] Take ye, eat ye; this is the body of Christ which is broken for you: do this in remembrance of Him.… According to the institution, command, and example of our Lord Jesus Christ, I take this cup, and give it unto you; [Delivery 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.”
Commentary: Presbyterian practice was to have the communicants sit at a central table. Congregationalists regarded this as unnecessary and sat in their pews. The Directory allows either option.
Text:
Exhortation
Solemn Thanksgiving
Collect for the Poor: “The collection for the poor is so to be ordered, that no part of the public worship be thereby hindered.”