“Thus were about One Hundred and Ten of the London Clergy turned out of their Livings (nor do I know whether the List be yet compleat), above Forty of which were Doctors of Divinity, and most of them Plunder’d of their Goods, and their Wives and Children turned out of Doors. About twenty were imprisoned in London, and in the Ships, and in the several Jayls and Castles in the Country; upward of that Number fled to prevent the like Imprisonment. About Twenty Two died soon after in remote Parts, in Prisons, and with Grief; and about Forty Churches lay void, having no constant Minister in them.
They were most, if not all, of them turned out in the Years 1642 and 1643. Some few more immediately by the House of Commons; but most of them by the Committee of Religion, and that of Plunder’d Ministers, and chiefly, as I conceive, by the latter: The Resolutions of which Committee were in the beginning, if I mistake not, mostly reported to the House: But when that Godly Work increas’d upon their hands, a Power was lodg’d in the Committee, as I take it, which made their Resolutions Final. I must here add that a Learned and Eminent Person who liv’d through, and suffer’d under those Times, gives this Character of the then London Clergy in general: ‘That for a more Pious, Learn’d, and Laborious Ministry, no People ever Enjoy’d it, even their enemies themselves being Judges’” (John Walker, Account of the Sufferings of the Clergy, 1714, p. 180).
For a list of the London clergy ejected see [Appendix II].
In June 1643 a council or company of one hundred and twenty divines, called “Pious, godly, and judicious,” was summoned to meet at Westminster to consider the new form of national church. With them were joined thirty laymen, namely, ten Lords and twenty Commoners. The Houses laid down rules for the form of the meetings and the subject of the debates. Among the hundred and twenty was a certain proportion of Episcopalians, who, however, refused to attend; the majority were Presbyterians, anxious to establish the discipline and doctrine of the foreign reformed churches; but there was also among them a small body of Independents. The difference between the two parties was very important. The former desired a church resembling that of the old Established Church in a gradation of spiritual authorities in presbyteries, classes, synods, and assemblies, giving to these bodies the power of censure, punishment, deprivation, and excommunication. The latter held that every congregation stood by itself, that there should be no central authority, and that churches should be left free to differ in doctrine.
The Council were unanimous in minor points; they removed organs; they prohibited the surplice and the cope; they destroyed monuments of idolatry, but they could not agree as to church government. Finally, they agreed in the production of a Directory of public worship, which introduced order into the service and regulated the administration of the sacraments, the ceremony of marriage, the visitation of the sick, and the burial of the dead.
On Friday, January 3, 1645, the Ordinance for the abolition of the Book of Common Prayer, and for the establishment in its place of a new Directory for the public worship of God, was passed:—
“In the Preamble it is set forth that the ‘Lords and Commons assembled in Parliament, taking into serious consideration the manifold inconveniences that have arisen by the Book of Common-Prayer in this Kingdome, and resolving according to their Covenant to reforme Religion according to the Word of God and the example of the best Reformed Churches, have consulted with the Reverend, Pious and Learned Divines, called together to that purpose; And doe Judge it necessary that the said Book of Common-Prayer be abolished, and the Directory for the Publike Worship of God herein after mentioned, bee established and observed in all the Churches within this Kingdome.”
“And that the Directory for publike Worship herein set forth shall bee henceforth used, perused, and observed according to the true intent and meaning of this Ordinance, in all Exercises of the Publike Worship of God, in every Congregation, Church, Chappell, and place of Publike Worship within this Kingdome of England, and Dominion of Wales; Which Directory for the Publike Worship of God, with the Preface thereof followeth” (The Directory, p. 4).
The same preamble ordered that in every church there should be kept a register for the names of all who were baptized, married, or buried in the churchyard.
The Directory may be condensed as follows:—
1. Orderly behaviour in Church without salutations, greetings, or whispering.
2. Commencement with Prayer.
“In all reverence and Humility acknowledging the incomprehensible Greatnesse and Majesty of the Lord (in whose presence they doe then in a speciall manner appeare) and their owne vilenesse to approach so neare 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.”
3. After prayer reading of the scriptures; the length and the portion chosen to be left to the Minister, with a recommendation to read one chapter of the Old and one of the New at every meeting.
4. Expounding of the Scripture read to be performed after the reading.
5. After the Reading, Public Prayer, the general heads of which are set forth at length.
6. The Sermon.
Here follow instructions for the preacher.
7. After the sermon, another prayer.
8. The Prayer ended, let a Psalm be sung, if with conveniency it may be done.
The rite of baptism is ordered; one notes that the sign of the Cross is omitted.