Many of us know the story and the history of the Confession of Faith and the Catechisms. Some are well-versed in the history that led to the writing of these documents, including the early English Reformation, the Tudor Family, the King James Bible, Mrs. Geddes’s stool, the Book of Sports, and the War of the Three Kingdoms. We might know the story of the 10 Articles becoming the 6 Articles, then the 42 Articles, finally ending with the 39 Articles.1 The Westminster Assembly was initially going to amend the 39 articles, but ultimately became the Confession and Catechisms. However, prior to their adoption of the Confessions and Catechisms, one of their earliest works was a Directory of Public Worship. The Directory of Public Worship was adopted in 1645 to replace the Common Book of Prayer.2 The following post seeks to understand the Assembly’s intentions in adopting the Directory of Public Worship, in contrast to the Common Book of Prayer. The post is based upon their own reasoning and arguments as articulated in the Preamble of the Directory of Public Worship.3

Heritage of the Service Book

The Assembly realized the great principle and heritage given to them in the Reformation. They saw their ‘wise and pious ancestors’ who sought to use the principle of Sola Scriptura to reform the vain errors, superstitions, and idolatry found in the public worship of God under the Catholic Church. They pursued reform of the church by writing the Common Book of Prayer. This ‘service book’ was written and implemented because of the ‘Latin Service Book,’ referred to as the Mass. The Assembly rejoiced at the great changes this brought to the church through the implantation of the use of the common language (hence the name, ‘Common Book of Prayer.’) The Preface to the Common book of Prayer gives many reasons for the switch, Language that can be easily understood, brevity, clarity of order, simplicity, and financial benefits for ministers who would only need two books; the Service Book and the English Bible.4 The Common Book of Prayer, as the Assembly began, was a helpful tool of the reformation.

Problems with the Service Book

However, the Common Book of Prayer had some faults after being used for a long time; instead of helping the Church, the Service book was harming the Church. The Assembly lists many reasons why the Service Book was harmful, such as the requirement that all the Prayers must be read, the numerous services that were unprofitable and burdensome, disquieting consciences of both godly ministers and members in the congregation, resulting in depriving them of ordinances, making them conform or subscribe to the ceremonies in the Service Book. The forceful implementation of the Common Book of Prayer led to Christians being barred from celebrating the sacrament of the Lord’s Supper and godly ministers being barred from the ministry. The Assembly points out that the debarring of these ministers had drastic effects on the Church, as it left a scarcity of pastors, ultimately endangering souls. The debarring of Ministers had practical effects on families and the livelihood of these pastors. The leadership of the church, over time, elevated what was helpful to the church, raising it to the level of an idol and superstition (some of the reasons the Service Book was written to oppose). The leadership had a false sense of security based on superstition believing mere presence in the service was edifying and the practice of mere ‘lip-labour’ but in the end it had the effect of hardening some in ignorance and carelessness of saving knowledge5 and true piety.

The Assembly also point out the connections of the Common Service Book and the Latin Service book. They point out the Catholic Church’s positive attitude to the book as they share common threads such as the superstition and idolatry. The Assembly explained the Catholic Church saw the Common Book of Prayer as a steppingstone for the Church in the British Isles to return back to Catholic Church. Simply, the Common Book of Prayer began to look a lot like the Latin Service Book, which was to replace the latter.

Unforeseen effects of the Service Book

The Common Book of Prayer, as described by the Assembly states that this Service book has had unforeseen effects, not only on the church but also on the Ministers. Some ministers became idle, and their ministry was unedifying because they only used the forms written by others and neglected the gift of prayer, particularly seeking Christ to furnish his officers. The Common Book of Prayer was a large point of division in the church and was used as a ‘snare’ to trap godly members and ministers. The service book was used to force people to conform, to be persecuted, or to be silenced. Other Ministers have been sidetracked from the true ministry into other studies. The Assembly argued that God supplies his people with greater ways to identify error and superstition, as well as to acquire knowledge, godliness, and gifts in preaching and prayer.

Establishment of the Directory for Worship

Because of all these reasons, the Assembly sought to produce a new resource for the Church, not a service book but a directory. They explain that the first reformers, whom they show great respect for, would agree with them if they were alive today. The changes to the Common Book of Prayer made from 1549 to the later editions show a different use than what was once helpful. The Assembly saw a change in how the Service Book was used and the effects of such a book over 100 years. Through God’s providence, they called for reform in the church. They sought to satisfy their consciences and to answer other Reformed churches and those in their congregations, with the end goal of showing uniformity in divine worship according to the Word of God, as they had promised in the Solemn League and Covenant.6 The Assembly, through frequent petitions and humble study of God’s word, not relying on flesh and blood, decided to put to rest the Common Book of Prayer, including the many rites and ceremonies, and have agreed upon the Directory of Public Worship, which was to be used in ordinary and extraordinary times.

The Assembly expresses their care in writing the Directory, ensuring that every ordinance was founded upon divine institution, and, in other matters, they sought to use the rules of Christian prudence; under the authority of the Word of God, utilizing general heads and the sense and scope of prayers (WCF 1.6). They hoped that all the churches would be agreeable to the substance of the service and worship of God. The directory would be helpful to ministers, directing them in administrations, doctrine, and prayer. That this directory would be a help and furnish them, however, not leading them to be slothful and neglecting the stirring up of their gifts given to them by Christ. That Ministers, by mediation in God’s word, attention to himself, dedication to God’s flock, and submission to God’s providence, furnish his heart and tongue with additional resources of prayer and exhortation for all occasions.

Conclusion

The Assembly has recognized the shift from the beginning of the reformation to the present day. Ultimately, deciding to switch from a Service Book to a Directory of Worship. This directory they sought would show their commitment to divine worship, doctrinal purity, and ministerial responsibility. The introduction of the Common Book of Prayer, though initially celebrated for positive changes, eventually revealed its faults and detrimental impacts on the Church through its leaders. The Assembly’s decision to reform and replace it with the Directory was rooted in a desire for uniformity, biblical worship, and the avoidance of divisive practices. Through petitions, humble study, and reliance on divine guidance, the Assembly navigated the challenges posed by evolving worship practices, offering a comprehensive solution that aimed to satisfy consciences, address other Reformed churches, and uphold the solemn covenant. The Directory emerged as a balm for ministers, providing guidance without fostering complacency, urging them to continually stir up their gifts for the edification of the Church. In this historical process, the Assembly not only acknowledged past mistakes but also demonstrated a commitment to enduring, scripturally grounded worship that would stand the test of time.