Religion, as being the most important; but the Parliament having virtually abrogated the liturgy, the churches felt very much at a loss for some directory of worship, which might be uniform in all places; and for want of which there was danger that great confusion would ensue. The Parliament, therefore, to prevent this evil, and meet this exigence, sent an order to the Assembly of Divines, commanding them to take immediately in hand the liturgy and discipline of the church. The following is a copy of the order, which proceeded from both houses:

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"Die Jovis, October 12, 1643. Upon serious consideration of the present state and conjuncture of the affairs of this kingdom, the Lords and Commons, assembled in Parliament, do order, that the Assembly of Divines and others do forthwith confer and treat among themselves of such a discipline and government as may be most agreeable to God's Holy Word, and most apt to procure and preserve the peace of the church at home, and nearer agreement with the church of Scotland and other reformed churches abroad, to be settled in the church, instead and place of the present church government, by archbishops, bishops, their chancellors, commissaries, deans, aud chapters, archdeacons, and other ecclesiastical officers, depending on the hierarchy, which is resolved to be taken away.

"And touching and concerning the Directory of Worship, or Liturgy, hereafter to be in the church. And to deliver their advices and opinions of and touching the same, to both or either House of Parliament, with all the convenient speed they can."

In regard to the forms of public worship, it was found much easier to agree in pulling down than building up. The different habits and customs of the Scotch and English gave rise to protracted debates on questions of little intrinsic importance, but necessary to be settled, upon the plan which all approved, of having a complete uniformity in the modes of worship. Concerning public prayer, it seems to have

been generally agreed to lay aside all definite forms, such as they had been restricted to use while the liturgy was in force. But they wished to avoid the other extreme of leaving every minister to pour out promiscuously such petitions as might occur at the moment; they therefore composed a Directory for Prayer, containing the substance of what ought to be included in the Morning Prayer, offered up before the sermon commenced.

As to the reading of the Holy Scriptures, it was agreed by all, that this should make a part of the public service; but there was some diversity of opinion respecting the person who might read the Scriptures in public; and some of the members of the Assembly were of opinion that the Scriptures should never be read publicly to the people, without exposition. The only question much debated relative to this matter, was, whether the public reading of the Scriptures was a part of the duty of the pastoral office. Dr. Lightfoot and some other rabbinical scholars argued from the practice of the Jewish synagogue, that the public reading of the Scriptures did not appertain to the pastor, but to other persons appointed by him. It was, however, determined to be the duty of the pastor. The same was resolved respecting catechising. The chief difficulty arose respecting the mode of administering the sacraments; as whether baptism should always, or generally, be administered in public, in the presence of the church; which was determined in the affirmative; and also whether parents themselves should offer their own children in baptism, and should engage to bring them up in the nurture and admonition of the Lord; which also received an affirmative answer. Concerning the mode of baptism, it was much discussed, whether dipping should be inserted with sprinkling and pouring, as an allowable mode. On this question, the Assembly appeared to be equally divided; but, upon a more exact scrutiny, it was ascertained that there was a majority of one against inserting this word; and so it was left out.

Concerning the administration of the Lord's Supper, almost the only controversy in the Assembly was relative to the mode of sitting; whether it should be around the table, as when partaking of a common meal; or whether the communicants might participate in their pews, at some distance from the table. On this subject the Scottish divines were exceedingly strenuous and tenacious. They pleaded for a position of the participants at and around the table; and on this trivial matter, the Assembly were detained for two whole weeks. The English divines insisted that their people would never consent to adopt this custom; and yet they were willing to allow the Scotch people to retain their old practice. At length such a mode of expression was adopted, as allowed each nation to retain its own method of sitting at the table. "The communicants orderly and gravely sitting round the table."

A directory was brought in by one of the committees, for "churching women" after safe deliverance in child birth; but, after much discussion, it was laid aside.

The directions for preaching the Word were plain and simple, and such as well recommend themselves to the reason of every pious man, and need not here be specified, as the Westminster Directory for Public Worship is accessible to all.

Directions were also given for the sanctification of the Lord's Day-for the solemnization of marriagefor visiting the sick-concerning the observance of days of public fasting and humiliation-and also of thanksgiving.

As to the ceremonies proper to be used at the burial of the dead, there was considerable difference of opinion between the English and Scottish divines, respecting the propriety of preaching funeral sermons, or using any religious services on this occasion. It was, however, finally determined that the body should be interred "without ceremony." And "kneeling down and praying by or towards the dead corpse," was declared to be superstitious: and in like manner,

"that praying, reading, and singing, in going to and at the grave," having been so abused, and no way beneficial to the dead, and having proved many ways hurtful to the living, should be laid aside. Nevertheless, the minister, if present, might put the people in mind of their duty.

This directory, however, was not to be so interpreted as to extend to the denial of any civil respects or deferences at the funerals of persons, suited to their rank and condition while living.

The Directory now agreed upon was intended to supersede the former Liturgy; and in order that there might remain no doubt on this subject, the following reasons were assigned for setting aside the whole service of the Common Prayer Book:

"Because," say they, "it is evident, after long and sad experience, that the liturgy used in the church of England, notwithstanding the pains and religious intentions of the compilers, has proved an offence to many of the godly at home, and to the Reformed Churches abroad. The enjoining the reading of all the prayers heightened the grievances; and the many unprofitable and burdensome ceremonies have occasioned much mischief, by disquieting the consciences of many who could not yield to them. Sundry good people have by this means been kept from the Lord's table, and many faithful ministers debarred from the exercise of their ministry, to the ruin of them and their families. The prelates and their faction have raised their estimation of it to such a height, as though God could be worshipped no other way but by the SERVICE-BOOK; in consequence of which, the preaching of the Word has been depreciated, and in some places entirely neglected. In the mean time, the Papists have made their advantage, this way, boasting that the Common Prayer Book came up to a compliance with a great part of their service; by which means they were not a little confirmed in their idolatry and superstition; especially of late, when new ceremonies were obtruded in the church daily. Besides, the Liturgy has given great encouragement

to an idle and unedifying ministry, who have chosen rather to confine themselves to forms, made to their hands, than to exert themselves in the gift of prayer, which our Saviour furnishes all those he calls to that office."

"For these and many other weighty considerations, relating to the book in general, besides divers particulars which are a just ground of offence, it is thought advisable to set aside the former Liturgy, with the many rites and ceremonies formerly used in the worship of God; not out of any affectation of novelty, nor with any intention to disparage our first Reformers; but that we may answer in some measure the gracious providence of God, which now calls upon us for a further reformation; that we may satisfy our own consciences; answer the expectations of other Reformed Churches; ease the consciences of many godly persons among ourselves; and give a public testimony of our endeavours after an uniformity in divine worship, pursuant to what we have promised."

The Independents could with difficulty be reconciled even to as much form as this new Directory contained, for fear of infringing on the liberty of prayer; but they acquiesced, and it passed the Assembly with great unanimity.

In the change now made in the forms of public worship, the following things before in use were entirely omitted, viz: the public reading of the Apocrypha in the churches-private and lay baptismgodfathers and godmothers-the sign of the cross in baptism-the private administration of the communion to the sick-the altar with rails was exchanged for the communion table-kneeling at the Lord's table was disused, but not forbidden-no burial servicethe ring in marriage disused-all peculiar garments for officiating ministers, and all saints' days, discarded.

The ordinance of Parliament for establishing the Directory, repeals the acts of Edward VI. and Elizabeth, by which the Liturgy had been established; and forbids the use of it in any church, chapel, or other place of public worship; appointing the use of