3 2 
 
 A\\E.UNIVER% 
 
 C> ,. a*. & Q? ^~s. -5: 
 
 T p/^r *
 
 
 A\\E-UNIVER5//)
 
 aMfTaleromanumozdinanum. 
 
 nu per adopts turn comodu 
 
 quojucuqj facerdotu ftitiima DfligenrtatMfttn* 
 ctu: atop ita ejc nouo ojdinctt'gefl u vc appo 
 fitj introitib?, gradualib^offcrr O2lj0^ co 
 muniombu0oc9tni(Tc finttn fuis loc^ 
 integre.3n quoetiaadfunct^funr 
 miilrc iniflV uouf ,7 aha plurima 
 fupadcitt ;i,q in mffTahb^ bac* 
 ten^ipfsis 6fiderabatur. 
 
 Pac-stmile of the title page of the first Roman Missal published in America. 
 
 Printed in the City of Mexico, by Antonio de Espinosa in 1561. 
 
 Reduced size.
 
 of (America; 
 
 BEING A DESCRIPTIVE ACCOUNT OF PRAYER BOOKS 
 
 PUBLISHED IN THE UNITED STATES, 
 
 MEXICO AND CANADA. 
 
 BY 
 
 REV. JOHN WRIGHT, D. D., 
 
 Author of "Early Bibles of America." 
 
 St. Paul, 
 
 PRINTED PRIVATELY. 
 1806.
 
 Copyright, 1895, 
 BY JOHN WRIGHT. 
 
 PRKSS OK KVAXS A BISSKI.I. 
 ST. IMl'L. MINX.
 
 z. 
 
 7815 
 
 PREFACE. 
 
 IN the preparation of this book, I have ventured 
 upon a subject that for the most part has not been 
 written upon before. It is true that valuable works 
 have treated of the Prayer Book of the American 
 Episcopal Church, but of liturgies generally, as they 
 have appeared in this country, little has been said, 
 except in a fragmentary way, chiefly in magazine 
 literature. I have had, as a result, to encounter all 
 the difficulties of a pioneer, and in some directions 
 the material to draw from has been at the best but 
 limited. Unfortunately little attention has been given 
 to collecting and preserving prayer books. Private 
 collectors are very few in number, and directors of 
 public libraries have, as a rule, given scarcely any 
 consideration to books of this kind. It is rather 
 remarkable that even theological seminaries with a 
 few exceptions have not been sufficiently interested 
 to include prayer books in their libraries. Thou- 
 sands of these volumes have perished as waste paper,
 
 iv Preface. 
 
 when their preservation would have been of great 
 value to the history of liturgies. 
 
 Many persons have been inclined to associate 
 prayer books solely with the Greek, Latin, English 
 and American Episcopal Churches, but a perusal of 
 this book will show that nearly all the leading bodies 
 of Christians in this country have to a greater or less 
 extent adopted liturgies. It will also be seen that in 
 the United States, during one hundred years, there 
 has been a great enrichment and expansion of litur- 
 gical forms. This does not apply to the American 
 Episcopal Church only, but also to the Swedenborg- 
 ians, Moravians, Evangelical Lutherans and others. 
 
 In gathering material for the book, I have obtained 
 information of a helpful nature from a number of 
 sources. In looking up the history of devotional 
 books printed in Mexico, I have received assistance 
 from a resident of that country, the Rev. Frank 
 Borton, of Puebla, who has made Mexican biblio- 
 graphy a study for several years. Kindly offices 
 have also been done me by Mr. Jose M. Vigil, libra- 
 rian of the Biblioteca Nacional, and Mr. Jay A. 
 Hendry, both of the city of Mexico. Concerning 
 the various Manuals used by the Roman Catholics of 
 the United States, I have been under obligation to 
 the Rev. J. F. X. Mulvany, S.J., of Georgetown 
 University, Georgetown, D. C., and the Rev. W.
 
 Preface. v 
 
 Poland, S.J., of St. Louis University, St. Louis, 
 Mo. Mr. Martin I. J. Griffin, of Philadelphia, has 
 also been interested in calling my attention to many 
 issues of liturgical works that otherwise might have 
 escaped my notice. Mr. Charles A. Murphy, of the 
 well known publishing firm of John Murphy & Co., 
 of Baltimore, has forwarded rare books for my ex- 
 amination, and communicated valuable information. 
 Mr. Richard R. Elliott, of Detroit, Mich., has aided 
 me in clearing up some obscure points connected 
 with Indian books of devotion. 
 
 In seeking data relating to the ritual of the Ameri- 
 can Episcopal Church, I cannot too profoundly 
 thank the authorities of the Maryland Episcopal 
 Library of Baltimore, for their kindness in express*- 
 ing me from time to time such books as I desired to 
 examine. The librarian, Miss M. H. Whittingham, 
 has extended every courtesy, and offered many sug- 
 gestions that have been appreciated, because of her 
 familiarity with the fine collection of liturgical works 
 left by her father, the lamented Bishop of Mary- 
 land. The Episcopal Divinity School of Phila- 
 delphia also extended like privileges, having sent 
 me various liturgical volumes, such as I selected 
 from the catalogue of the institution. The librarian, 
 the Rev. L. M. Robinson, an enthusiastic student of 
 liturgies, has been a ready and reliable helper in
 
 vi Preface. 
 
 many ways. For the loan of books, and valuable 
 suggestions, I cannot too heartily thank the Rt. Rev. 
 William S. Perry, D.D., LL.D., D.C.L., Bishop of 
 Iowa. 
 
 The several editions of prayer books published in 
 Canada have been investigated by the aid of Mr. 
 
 C. C. James, of Toronto, who has pursued the 
 subject with patient research and continued interest. 
 The Hon. Judge Baby, of Montreal, through his 
 valuable collection of prayer books in the languages 
 of the Indian tribes, has also been of much assist- 
 ance. Mr. Phileas Gagnon, of Quebec, a bibliophile 
 of wide reputation, has promptly furnished desirable 
 details, that have been used in every case. 
 
 . Many facts in relation to the Liturgy of the United 
 Brethren, or Moravians, have been recorded through 
 the kindly assistance of the Rt. Rev. J. M. Levering, 
 
 D. D., of Bethlehem, Pa., Mr. John W. Jordan, of 
 the Pennsylvania Historical Society, Philadelphia, 
 and the Rev. C. A. Haehnle, of Chaska, Minnesota. 
 
 In investigating the various service books of the 
 Swedenborgians, I have received much information 
 from the Rev. Frank Sewall, of Washington, D. C., 
 who has compiled a liturgy, and the Rev. Edward 
 C. Mitchell, of St. Paul, Minn. 
 
 In the study of the ritual of the Jews, I have been 
 most fortunate in having the co-operation of Mr.
 
 Preface. vii 
 
 George Alexander Kohut, of New York City, an 
 acknowledged authority in Jewish literature. His 
 private library of over ten thousand volumes, com- 
 posed mainly of oriental and rabbinical writings, has 
 enabled him to speak clearly and positively on sub- 
 jects pertaining to the ancient ritual of the Israelites. 
 The learned Rabbi of New York City, the Rev. K. 
 Kohler, D.D., has also been serviceable in pointing 
 out the distinctive features that characterize the 
 modern service books of the Jews. 
 
 The Rev. Joseph A. Seiss, D.D., of Philadelphia, 
 aided me in securing information relating to the 
 liturgical forms used by the Evangelical Lutherans, 
 and the Rev. Charles G. Fisher, D.D., of the same 
 city, was also helpful in furnishing the desired details 
 of the books of worship of the German Reformed 
 Church. 
 
 The Rev. C. E. Vedder, D. D., of Charleston, 
 S. C., and the Rev. D. J. Brimm, of Columbia, 
 in the same State, have been responsive in supplying 
 historical matter touching upon the interesting liturgy 
 of the Huguenots. 
 
 Mr. William L. Brower, of New York City, and 
 the Rev. E. T. Corwin, D.D., of Greendale, N. Y., 
 have rendered acceptable service in sending material 
 pertaining to the prayer books of the Reformed 
 Dutch Church.
 
 viii Preface. 
 
 In the general work of the book, that indefati- 
 gable Bible and Prayer Book collector, Mr. Howard 
 Edwards, of Philadelphia, has always been stimula- 
 tive and suggestive. Mr. Charles T. Dukelow, of 
 Boston, has also been of service in many obliging 
 ways. 
 
 During several visits to the Lenox Library, I have 
 received from the librarian, Mr. Wilberforce Eames, 
 every facility in the examination of liturgical vol- 
 umes, for which I am grateful. 
 
 As it was not possible to go into all the details 
 in the body of this work, of the many editions of 
 prayer books that have been published in this 
 country, a list of such books issued prior to 1861 
 has been given in Appendix C. While it is not 
 claimed for this list that it is exhaustive, it is hoped 
 that it contains under the several dates the titles of 
 such rare and valuable prayer books as collectors 
 and librarians desire. 
 
 If the publication of this book leads to a better 
 preservation of prayer books, it will have accom- 
 plished at least one good result. 
 
 J. W. 
 
 ST. PAUL, MINN., June 18, 1896,
 
 CONTENTS. 
 
 PAOE 
 
 EARLY PRAYER BOOKS OF MEXICO i 
 
 EARLY PRAYER BOOKS OF THE ROMAN CATHOLIC CHURCH 
 
 AMONG THE INDIAN TRIBES 6 
 
 EARLY PRAYER BOOKS OF THE ROMAN CATHOLIC CHURCH, 
 
 PUBLISHED IN THE UNITED STATES AND CANADA ig 
 
 PRAYER BOOKS OF THE CHURCH OF ENGLAND, AND THE 
 
 AMERICAN EPISCOPAL CHURCH AMONG THE INDIAN TRIBES 27 
 
 BISHOP SEABURY'S COMMUNION OFFICE OF 1786 47 
 
 THE BISHOP SEABURY PRAYER BOOK OF 1795 55 
 
 THE REVISED AND PROPOSED BOOK OF COMMON PRAYER OF 
 
 1786, OF THE AMERICAN EPISCOPAL CHURCH 63 
 
 EARLY STANDARD PRAYER BOOKS OF THE AMERICAN EPISCO- 
 PAL CHURCH 105 
 
 THE STANDARD PRAYER BOOK OF 1892 OF THE AMERICAN 
 
 EPISCOPAL CHURCH 144 
 
 PRAYER BOOK OF THE EVANGELICAL EPISCOPAL CHURCH... 152 
 
 PRAYER BOOK OF THE REFORMED EPISCOPAL CHURCH 158 
 
 MORAVIAN PRAYER BOOKS 170 
 
 THE PRAYER BOOK OF THE REFORMED DUTCH CHURCH.... 181 
 THE PRAYER BOOK OF THE FRENCH PROTESTANTS OF CHARLES- 
 TON, SOUTH CAROLINA 188 
 
 PRESBYTERIAN PRAYER BOOKS 211 
 
 ix
 
 x Contents. 
 
 PAGE 
 
 PRAYER BOOKS OF THE EVANGELICAL LUTHERAN CHURCH.. 229 
 THE PRAYER BOOKS OF THE GERMAN REFORMED CHURCH.. 248 
 THE SUNDAY SERVICE OF THE METHODIST EPISCOPAL CHURCH, 
 
 SOUTH 261 
 
 THE PRAYER BOOK OF THE SWEDISH EVANGELICAL LUTHERAN 
 
 CHURCH 267 
 
 SWEDENBORGIAN PRAYER BOOKS 270 
 
 JEWISH PRAYER BOOKS 295 
 
 UNITARIAN PRAYER BOOKS 305 
 
 UNIVERSALIST PRAYER BOOK 327 
 
 PRAYER BOOK OF THE APOSTOLIC CATHOLIC, OR UNIVERSAL 
 
 CHURCH OF CHRIST 333 
 
 PRAYER BOOK OF THE BROAD CHURCH 347 
 
 VARIOUS PRAYER BOOKS 355 
 
 SOME CURIOUS THINGS FOUND IN PRAYER BOOKS 370 
 
 THE ENGRAVINGS IN EARLY PRAYER BOOKS 375 
 
 EDITIONS OF PRAYER BOOKS PRINTED IN ENGLAND THAT ARE 
 
 OF SPECIAL INTEREST TO AMERICANS 386
 
 APPENDICES. 
 
 APPENDIX A. 
 
 PAGE 
 
 ALTERATIONS OF AND ADDITIONS TO THE BOOK OF COMMON 
 PRAYER OF THE AMERICAN EPISCOPAL CHURCH IN THE 
 STANDARD OF 1892 409 
 
 APPENDIX B. 
 LIST OF PRAYER BOOKS, OR PARTS THEREOF, IN MANUSCRIPT, 
 
 OWNED IN THE UNITED STATES AND CANADA 428 
 
 APPENDIX C. 
 
 LIST OF PRAYER BOOKS, AND PORTIONS THEREOF, PUBLISHED 
 IN MEXICO, CANADA AND THE UNITED STATES, PRIOR TO 
 THE YEAR 1861, WITH QUOTATION OF PRICES 430 
 
 APPENDIX D. 
 PRAYER BOOKS OF LATER DATES THAT ARE VALUED BY 
 
 COLLECTORS 468 
 
 APPENDIX E. 
 LIST OF PRAYER BOOKS PRINTED IN ENGLAND OF SPECIAL 
 
 INTEREST TO AMERICANS, WITH QUOTATION OF PRICES. . 474 
 
 ADDENDA. 
 
 TITLES INADVERTENTLY OMITTED FROM APPENDICES C. AND D. 475 
 
 xi
 
 LIST OF ILLUSTRATIONS. 
 
 1. Fac-simile of the title page of the first Roman Missal 
 
 published in America. Printed in the City of Mexico, 
 by Antonio de Espinosa in 1561 Frontispiece 
 
 2. Fac-simile of the title page of the Montagnais Prayer 
 
 Book, issued by Brown & Gilmore, of Quebec, in 
 1767 6 
 
 3. Fac-simile of the title page of "A Manual of Catholic 
 
 Prayers," published by Robert Bell, of Philadelphia, 
 
 in 1774 *9 
 
 4. Fac-simile of the title page of the first book of Devotion 
 
 printed at Montreal, Canada 24 
 
 5. Fac-simile of the Indian title page of the Mohawk Prayer 
 
 Book, printed by William Bradford, of New York, 
 
 in 1715 27 
 
 6. Fac-simile of the title page of the Seabury Communion 
 
 Office, printed by T. Green, of New London, Conn., 
 
 in 1786 47 
 
 7. Fac-simile of the title page of the Seabury Prayer Book. 
 
 issued at New London, Conn., by Thomas C. Green. 
 
 in 1795 55 
 
 8. Fac-simile of the title page of the Proposed Book of 
 
 Common Prayer of the American Episcopal Church, 
 printed by Hall & Sellers, of Philadelphia, in 1786. 63 
 
 9. Fac-simile of the title page of the first Standard Prayer 
 
 Book of the American Episcopal Church, printed by 
 
 Hall & Sellers, of Philadelphia, in 1790 105 
 
 10. Fac-simile of the Standard Prayer Book of 1892, of the 
 
 American Episcopal Church 144
 
 xiv List of Illustrations. 
 
 FACE 
 
 11. Fac-simile of the title page of the Prayer Book of the 
 
 Evangelical Episcopal Church. Printed by Richard 
 
 J. Matchett. at Baltimore, in 1821 152 
 
 12. Fac-simile of the title* page of the first Prayer Book of 
 
 the Reformed Episcopal Church. Issued at Phila- 
 delphia in 1874 158 
 
 13. Fac-simile of the title page of the first Moravian Prayer 
 
 Book issued in the United States. Philadelphia. 1813. 170 
 
 14. Fac-simile of the title page of the first Prayer Book of 
 
 the Reformed Dutch Church in America. Printed 
 by James Parker, of New York, in 1767 181 
 
 15. Fac-simile of the title page of the first Huguenot Prayer 
 
 Book printed in the United States. Charleston, 
 
 S. C., 1836 188 
 
 16. Fac-simile of the title page of the first edition of the 
 
 Church Book of St. Peter's Church, Rochester. New 
 York. Issued by Lee, Mann & Co., in 1855 211 
 
 17. Fac-simile of the title page of the Presbyterian Prayer 
 
 Book published at Philadelphia in 1864 219 
 
 18. Fac-simile of the title page of the Evangelical Lutheran 
 
 Prayer Book printed by Hurtin & Commardinger, 
 
 of New York, in 1795 229 
 
 19. Fac-simile of the title page of the first Liturgy of the 
 
 German Reformed Church in America. Published 
 
 in Philadelphia in 1858 248 
 
 20. Fac-simile of the title page of The Sunday Service of the 
 
 Methodist Episcopal Church, South. Published by 
 
 A. H. Redford, of Nashville, Tenn., in 1867 261 
 
 21. Fac-simile of the title page of the first Swedish Prayer 
 
 Book issued in the United States. Printed at 
 Chicago in 1877 267 
 
 22. Fac-simile of the title page of the first Swedenborgian 
 
 Prayer Book published in the United States. 
 Printed in 1792 by Samuel and John Adams, of 
 Baltimore 270
 
 List of Illustrations. xv 
 
 23. Fac-simile of the title page of the first Jewish Prayer 
 
 Book published in North America. Printed by 
 John Holt, of New York, in 1766 295 
 
 24. Fac-simile of the title page of the Prayer Book issued by 
 
 the Unitarians of King's Chapel, Boston. Printed 
 
 by Peter Edes, in 1785 305 
 
 25. Fac-simile of the title page of the Service Book of the 
 
 Second Unitarian Society of Baltimore. Printed by 
 John D. Toy, in 1859 ... 322 
 
 26. Fac-simile of the title page of the Universalist Prayer 
 
 Book, published at Philadelphia in 1857 327 
 
 27. Fac-simile of the title page of the Prayer Book of the 
 
 Apostolic Catholic, or Universal Church of Christ. 
 Published by Ticknor & Fields, of Boston, in 1861. 333 
 
 28. Fac-simile of the title page of the Prayer Book of the 
 
 Broad Church. Issued by O. Hutchinson, of New 
 York, in 1859 347 
 
 29. Fac-simile of the title page of the Book of Prayers issued 
 
 by P. Ocharte, in the City of Mexico, in 1567 375 
 
 30. Fac-simile of an engraving executed by ' ' Burt " for ' ' The 
 
 Garden of the Soul," published by D. & J. Sadlier, 
 
 of New York, in 1847 377 
 
 31. Fac-simile of the engraved title page of the Book of 
 
 Common Prayer published by W. B. Gilley, in New 
 York City, in 1817 381 
 
 32. Fac-simile of the title page of the Franklin Prayer Book 
 
 printed at London, in 1773 386 
 
 33. Fac-simile of the title page of John Wesley's "Sunday 
 
 Service of the Methodists in North America." 
 Printed at London in 1784 400 
 
 34. Fac-simile of the title page of the Confederate Prayer 
 
 Book, printed in London by Eyre & Spottiswoode 
 
 in 1863 406
 
 EARLY PRAYER BOOKS. 
 
 EARLY PRAYER BOOKS OF MEXICO. 
 
 THE earliest books printed in Mexico deal chiefly 
 with Christian doctrine. These were written in the 
 form of sermons, argumentative essays and dialogues. 
 The author of many of these early books was the 
 first Bishop of Mexico, Fray Juan de Zumarraga. 
 The services of the Church were rendered from 
 illuminated manuscripts, for this art was well known 
 in Mexico. Even after printing became an active 
 industry, the Monks continued to prepare Church 
 books on vellum by the slow process of hand illumin- 
 ation. The writer has a large choir book of this kind 
 purchased in Mexico, that has an inscription bearing 
 the date of 1580, and the name of the Convent where 
 it was used. 
 
 About twenty years after the presses of Mexico 
 had been in operation, there appeared the first copy 
 in type of the Roman Missal. Considering the early 
 age that produced it, it is certainly a splendid speci-
 
 Early Prayer Books. 
 
 men of the printer's art. It is a folio volume in 
 gothic letter, with the notes of plain song in red and 
 black. It has 330 pages and is in Latin. The title 
 page has an ornate design, consisting of a wreath of 
 fruits and flowers, circled about a shield containing 
 the letters I. H. S. The printing of the title page 
 is in red and black. The book begins with the 
 Calendar and Table of Sundays. After introductory 
 sentences, we have Proprium Missarum de Tempore. 
 Then follows, In Nativitate Domini ad Primam 
 Missam. The text here is arranged in one column, 
 which has an engraved border with God the Father 
 at the top, surrounded with angels. On one side of 
 the page are the three prophets, Isaiah, Jeremiah 
 and Micah, and on the other side are Habakkuk, 
 Amos and Haggai. On the lower parts are four 
 doctors of the Church. A picture of the crucifixion 
 marks the place where Canon Missae begins on page 
 135. Following is Dominica Resurrectionis. We 
 turn to page 195 for Missae Propriae. A selection of 
 Masses, and forms of Benedictions, conclude the 
 book. The colophon states that the volume was is- 
 sued in the city of Mexico in the month of Septem- 
 ber, 1561, from the press of Antonio de Espinosa. 
 The date also appears on the title page. 
 
 This publication is one of the most beautiful pro- 
 ductions printed in North America at an earl}- date,
 
 Prayer Books of Mexico. 
 
 and because of its rarity and antiquity, has com- 
 manded an extraordinary price. At the sale of the 
 Ramirez library at London in 1880, a copy in perfect 
 condition brought $775.oo, and was purchased by 
 Mr. Quaritch. Later he offered it in one of his cat- 
 alogues for $1,250.00. It is now in the library of 
 the Duke of Parma. Mr. Quaritch is the owner of 
 another copy, not in as good condition, as the title 
 page is in fac-simile. The book has been rebound in 
 red morocco by Bedford. This is catalogued at 
 $625.00. The London bibliophile, in his descrip- 
 tion, speaks of the volume as "the first grand effort 
 of typography in the New World." 
 
 Joaquin Garcia Icazbalceta in writing of the Missal 
 of 1561 says, 1 " It appears incredible that a work of 
 so much consequence and cost, was executed in our 
 printing offices a little after the middle of the six- 
 teenth century, and I myself would doubt the deed, 
 had I not the book before me. To-day there is not 
 printed in this country a single Church book, for all 
 come to us from abroad, and after three centuries 
 there is no one with courage enough to undertake 
 a Missal like that from the press of Antonio de 
 Kspinosa. It would be difficult to execute it, except 
 at great expense, and by expressly preparing the 
 necessary type . ' ' 
 
 1 Bibliografia Mexicana Del Siglo XVI. p. 124.
 
 Early Prayer Books. 
 
 In 1567 Petrus Ocharte published in the city of 
 Mexico a volume entitled " Incipiunt Hore Beate 
 Marie virginis, secundus ordinem Fratru Predicato- 
 rum." The book is an octavo of 39 pages. A copy 
 is preserved in the Bodleian Library at Oxford. 
 
 Pedro Balli was also an early printer of Mexico. 
 In 1579 he imprinted an octavo volume in Roman 
 letter bearing the title " Ceremonial Y Rubricas Gen- 
 erales, Con La orden de celebrar las missas y auifos 
 para los defectos q acerca dellas pueden acontecer. 
 Sacados del nueuo Missal Tridentino. Y traduzido 
 por el muy R. P. Fray luan Ozcariz. Dirijido al 
 Illustrissimo y Reuerendissimo Senor D. Pedro Moya 
 de Cotreras, Arcobispo de Mexico, del Consejo de 
 fu Majestad &c." A copy of this book at the 
 Ramirez sale brought $92.50. 
 
 A book of ritual bearing the imprint of Petrus 
 Ocharte and the date 1583, is called " Forma Brevis 
 Administrandi apud Indos Sanctu Baptismi Sacra- 
 mentum : iuxta ordine Sanctae Romanae Ecclesiae : 
 ex cocessione S. D. Pauli Papae III. nuper summa 
 cura, & diligentia lima ta, ac praelo mandata, per 
 Fratrem Michaelem a carate Minoritani." The book 
 is an octavo, and is printed in Roman letter rubri- 
 cated. 
 
 While later Mexican printers never attempted any 
 thing so elaborate as the Missal of 1561, they issued
 
 Prayer Books of Mexico. 5 
 
 various books of ritual and devotion, arranged for 
 certain parts of the country or for the use of different 
 fraternities. A book that went through several edi- 
 tions in the city of Mexico, bears this title : " Manual 
 breve y forma de administrar los Santos Sacramentos 
 a los indios universalmente ; ex concessione Pan. 
 Papae III." This appeared at different dates with 
 some variations in the wording of the title page. It 
 bore the imprint in 1614 of Maria de Espinosa, and 
 is in one octavo volume. In 1642 it was printed 
 by Francisco Robledo in quarto, and in 1669 by 
 Francisco Rodriguez Lupercio in octavo. Joseph 
 Bernardo de Hogal issued it in quarto in 1731, and 
 followed it with another impression in 1/32. 
 
 It is evident that the only Mexican printing ex- 
 citing interest and enthusiasm, is that which pro- 
 duced the beautiful impressions of the sixteenth cen- 
 tury. Bearing in mind the age that gave us these 
 productions so soon after the invention of printing, 
 they cannot be pronounced otherwise than marvelous. 
 They certainly reflect great credit upon the artistic 
 taste of the early printers and publishers of the land 
 of the Aztecs.
 
 EARLY PRAYER BOOKS OF THE ROMAN 
 
 CATHOLIC CHURCH AMONG 
 
 THE INDIAN TRIBES. 
 
 MISSIONARIES of the Roman Catholic faith began 
 their labors among the Indians of North America at 
 an early date, especially among the tribes located 
 in Canada. One of the earliest pioneers was the 
 Rev. Jean Baptiste de La Brosse, a native of France, 
 who was identified with missions among the Abnaki 
 Indians on the St. John river, from the year 1755. 
 In 1766 he was commissioned to take charge of the 
 Indian work at Tadoussac. He was a diligent stu- 
 dent of the Montagnais language, and gave most 
 substantial evidences of it. In his journal he says of 
 the year 1767: "During this year, for the benefit 
 
 of those who can read and those who will learn to 
 
 
 
 read, I had printed three thousand books of alpha- 
 bets and two thousand books of prayers and cate 
 chism. The last touch was given to this work on 
 the last day of October at the ninth moon. In the 
 following year, 1768, I wintered in the Mission 
 
 6
 
 NEHIRO-IRINIUI 
 
 A I A M I H E 
 
 MASSINAHIGAN, 
 
 SHATSHEGUTSH, MITINEKAP[TSH, 
 
 ISKUAMISKUTSH, NETSHEKATSH, 
 MISHT', ASSINITSH, SHEKUTIMITSH, 
 EKUANATSH, ASHUABMUSHUANITSH, 
 
 PlAKUAGAMlTSH, 
 
 Gaie miffi miffi nehiro-iriniui Aftflutfh 
 ka tacjits, ka kueiafku aiumihatjits ka utlhi. 
 
 UABISTIGUIATSH. 
 
 MafTmahitfetuau, BROUN gaie GIRMOR. 
 
 1767. 
 
 *s> 
 
 Fac-simile of the title page of the Montagnais Prayer Book, issuer! by 
 Brown & Gilmore, of Quebec, in 1767. Exact size.
 
 Prayer Books among the Indians. 7 
 
 house. I taught many savages to read, write, sing 
 by note and assist at ceremonies and rites, mass and 
 evening office." 
 
 It was in 1767 that the Prayer Book translated 
 for the use of the Montagnais Indians by Father 
 La Brosse, appeared from the press of Brown & 
 Gilmore, the early printers of Quebec. The title 
 page is in the Indian characters with some attempt 
 at decoration in the shape of a cross surrounded with 
 an ornamental device. The back of the title page is 
 blank, after which is the approbation of Bishop 
 Briant. The volume is a small quarto of 96 pages, 
 and the text is wholly in the Montagnais. 
 
 This book ranks among rare Americana, and a 
 copy in good condition is worth fifty dollars. 
 
 A reprint was issued in duodecimo at Quebec in 
 1817, by C. Le Francois, and another at the same 
 place in 1844, by J- B. Frechette. They differ in 
 the ornamental designs on the title page from the 
 first edition and printer's errors were corrected, but 
 the text is substantially unaltered. To the collector 
 these latter editions have less financial value than the 
 first and command more moderate prices. 
 
 Father Durocher gave many years of his life to 
 the study of the language of the Indians at Missions 
 on the Saguenay and St. Lawrence rivers. He was 
 the translator of numerous hymns, sermons, cate-
 
 Early Prayer Rooks. 
 
 chisms and prayers into the Montagnais dialect. 
 His first book containing hymns and a few prayers 
 was published by William Neilson at Quebec in 
 1847. It is a little volume of 67 pages printed in 
 duodecimo. A later edition was issued by Louis 
 Perrault, of Montreal, in 1852. This is enlarged to 
 1 68 pages. Like the first the text is in Montagnais. 
 It contains the approbation of the Bishop of Quebec. 
 Father Durocher was also the translator of a book of 
 chants and prayers imprinted by Augustin Cote & 
 Co., of Quebec, in 1856, which was reprinted in an 
 enlarged form by the same publishers in 1867. He 
 also edited a book containing the Catechism, Creed 
 and prayers that Augustin Cote & Co., in 1848, 
 published. They reprinted the same book, revised 
 and enlarged, in 1856. In each case the body of 
 the work is in the Montagnais language. 
 
 One of the most prolific translators, as well as 
 one of the most self-denying and consecrated work- 
 ers among Indians, was Bishop Baraga, who devoted 
 nearly forty years of his life to this service. He be- 
 gan his missionary life among the Ottawa Indians of 
 Michigan in 1830, and his scholarship, influence and 
 success were so widely recognized that he was made 
 Bishop, in 1856, of the Diocese of Sault St. Mary. 
 In 1865, the see was extended and his jurisdiction 
 \\as known as that of Marquette and Sault St. Mary.
 
 Prayer Books among the Indians. 9 
 
 His death occurred in Michigan in 1868. He was a 
 man of unbounded mental activity and his works on 
 Indian subjects are regarded as authoritative by 
 students of philology. 
 
 Through his influence he secured money from 
 friends in Europe and was enabled to have several of 
 his translations published in Paris. His work ex- 
 tended to grammars, dictionaries, primers, cate- 
 chisms, hymns and prayer books. Many of his 
 Indian productions bear an American imprint. 
 Probably the earliest is that of a book containing 
 prayers, litanies, hymns and a catechism, issued by 
 George L. Whitney, of Detroit, in 1832. It is a 
 square 24mo of 207 pages, with the text in Ottawa. 
 Another edition, bearing the date of 1842 and the 
 imprint of Eugene T. Smith, of Detroit, was pub- 
 lished in a i6mo of 293 pages. Others followed 
 from the presses of Bagg & Harmon, of Detroit, in 
 1846, of Joseph A. Hemann, Cincinnati, in 1855 
 and 1858. Benziger Bros., of New York, Cincinnati 
 and St. Louis, in 1874, published a i6mo prayer 
 book, the joint work of Bishop Baraga and Rev. 
 John B. Weikamp. 
 
 The. Rev. Father Dejean, missionary to the Otta- 
 was, translated a book of 105 pages, which consisted 
 of catechism, chants, hymns and prayers. It was 
 printed by George L. Whitney, of Detroit, in 1830.
 
 io Early Prayer Books. 
 
 It has a vocabulary in Ottawa and French. The 
 headings to the pages are in Latin or French. The 
 book is very rare and but few copies have survived. 
 
 Several editions of prayer books have been trans- 
 lated into the dialect of the Cree Indians. The Rev. 
 Jean N. Laverlochere, a native of France, was mis- 
 sionary at James' Bay in 1847. His translations ex- 
 tended to the Catechism and a number of prayers. 
 On account of failing health, his work was taken up 
 by his successor, the Rev. Andre Garin. The book 
 of prayers, bearing the names of both missionaries, 
 was issued by Louis Perrault, of Montreal, in 1854. 
 It is a I2mo volume of 94 pages, with the text 
 in the Cree language and the headings in French. 
 A later edition, somewhat enlarged by Father 
 Lebret, was published by Louis Perrault at Montreal 
 in 1866. Still another edition, edited by Rev. Jean 
 P. Gueguen, was printed at Montreal in 1889 by 
 C. O. Beauchemin & Son. 
 
 Father Lebret also, while missionary at Ottawa 
 River and Hudson Bay, compiled a book of prayers 
 and hymns in the Cree language that John Lovell, 
 of Montreal, printed in 1866. It is a I2mo of 277 
 pages with the headings in Latin and French. 
 
 Father Gueguen, a ready and expert linguist, 
 translated for the Cree Indians at Ottawa River a 
 little i6mo book of prayers, which was printed at
 
 Prayer Books among tJie Indians. \ \ 
 
 Montreal by Beauchemin & Son in 1887, and also a 
 primer with prayers for children in 1889, from the 
 press of Joseph Fournier, of Montreal. 
 
 A book of i6mo size, and 192 pages, containing 
 prayers, catechism and canticles in the Cree language 
 translated by the same hand, appeared with the im- 
 print of Beauchemin & Son, of Montreal, in 1889. 
 An abbreviation of this work intended for children 
 came the same year from the same press. 
 
 The Rev. Jean Baptiste Thibault was the translator 
 of a book of prayers published at Quebec in 1855. 
 It is wholly in the Cree language and is a i6mo book 
 of 142 pages. A larger volume of prayers, hymns 
 and Way of the Cross was issued at Montreal in 
 1857 by Louis Perrault. A still larger volume, num- 
 bering 324 pages, was imprinted by Louis Perrault 
 & Co. in 1866. The text is in Cree and the head- 
 ings in French. The translator in each case was 
 Father Thibault. 
 
 The editors of all these books of prayers in the 
 Cree language were members of the Order of the 
 Oblates of Mary Immaculate. 
 
 The Catechism, prayers and hymns in Pottawotomi 
 in a little book of 67 pages, stereotyped by Monfort 
 & Conohans, appeared at Cincinnati, probably about 
 the year 1844. The name of the translator is not 
 given. The Rev. Christian Hoecken translated a
 
 12 Early Prayer Books. 
 
 prayer book into the same language that was print- 
 ed by W. J. Mullin, of St. Louis in 1844. It is 
 an i8mo of 62 pages, with the text in Pottawotomi 
 and the headings in French. 
 
 Another prayer book was published by John 
 Murphy, of Baltimore, in 1846. It contains 160 
 pages and is in i6mo. The body of the work is 
 in Pottawotomi and the headings in English. An 
 elementary book in Pewani and Pottawotomi con- 
 taining the Apostles' Creed, and various forms of 
 devotion was imprinted by John Murphy, of Balti- 
 more, in 1846. It is in size a 241110 of 31 pages. 
 The Rev. Christian Hoeckin labored among the Pot- 
 tawotomi Indians at the Mission station of St. Stanis- 
 laus on the Osage river. He died in 1851. He 
 belonged to the order of Jesuits. 
 
 The Rev. Maurice Gailland was the translator of 
 prayers and hymns into Pottawotomi, in a 32mo 
 book of 119 pages printed by Francis Saler, of St. 
 Louis, in 1866. Later, in 1868, he prepared a 
 larger volume of prayers, Catechism, hymns and 
 vesper service, issued by Benziger Bros., of Cincin- 
 nati. It contains calendar, preface, text and indices 
 to the extent of 550 pages. It is in size a i6mo. 
 
 A volume of litanies, prayers and hymns in the 
 Nipissing language was issued at Montreal by 
 Ludger Duvernay in 1830. It is an i8mo of 100
 
 Prayer Books among the Indians. 13 
 
 pages. The translation is attributed to the Rev. 
 Jean Claude Mathevet. Another edition in i6mo, 
 enlarged to 156 pages, was published by John 
 Lovell at Montreal in 1854. A still later edition 
 was edited by Father Lebret and published at 
 Montreal in 1866. 
 
 The Way of the Cross was translated into Nipis- 
 sing by the Rev. Pierre Richard and printed by 
 Louis Perrault in 1843 at Montreal in a I2mo of 
 26 pages. 
 
 The Rev. Jean Andre Cuoq, who was for a num- 
 ber of years a missionary among the Nipissing 
 Indians at the Lake of the Two Mountains, trans- 
 lated a book containing prayers and instructions 
 that John Lovell, of Montreal, published in 1873, 
 in an octavo volume of 64 pages. 
 
 The Rev. Eugene Vetromile, D.D., was a most 
 devoted missionary as well as gifted linguist among 
 the tribes of the Abnaki Indians of Maine. His 
 translations were numerous and his historical works 
 in English are valuable for the information com- 
 municated concerning the manners and customs of 
 the Indians with whom he lived. 
 
 A Prayer Book containing mass, prayers, ves- 
 pers, hymns and Christian doctrine was translated 
 by him and published by Edward Dunigan & Bro., 
 of New York, in 1856. It is called the "Indian
 
 14 Early Prayer Books. 
 
 Good Book," and was issued, as the title page 
 states, "for the benefit of the Penobscot, Passama- 
 quoddy, St. John's, Micmac and other tribes of the 
 Abnaki Indians." It is dedicated to Pius the Ninth, 
 and is printed in a i6mo of 444 pages. Another 
 edition was published by Edward Dunigan & Bro. 
 in 1857. A third edition, enlarged to 586 pages, 
 was issued by the same publishers in 1858. Father 
 Vetromile prepared a smaller book of prayers of 70 
 pages in octavo, that appeared with a like imprint 
 in 1858. Another volume, chiefly musical, with 
 litanies, the Gloria and the Creed arranged for in- 
 toning was issued the same year by the same pub- 
 lishers in an octavo volume of 45 pages. 
 
 The Rev. James B. Romagne compiled a prayer 
 book for the Penobscot and Passamaquoddy Indians 
 that was imprinted by H. L. Devereux, of Boston, 
 in 1834. The title page states that the book was 
 "printed by order of the Right Rev. B. Fenwick, 
 Bishop of Boston." It is a small i8mo volume of 
 70 pages. 
 
 A book of prayers and hymns in the Chippewa 
 language was printed on the missionary press at 
 Wikwemikong, Lake Huron, in 1865. It is a i6mo 
 of 1 8 pages. The Rev. Chrysostom Verwyst trans- 
 lated a book of prayers and meditations into Chip- 
 pewa, which was published at St. Louis in 1880 in
 
 Prayer Books among the Indians. i 5 
 
 a square i6mo of 602 pages. Beauchemin & Valois, 
 of Montreal, in 1880, published a Book of Prayers in 
 Sauteux, a translation by Father Lacombe, in a 
 i6mo of 382 pages. 
 
 The Rev. Charles A. Engelhardt translated a 
 book of prayers of 14 pages into the language of 
 the Menominee Indians, that was published at St. 
 Louis in 1881. A larger book, known as the 
 "Guide to Heaven," was translated by him and 
 was published by B. Herder, of St. Louis, in 1882. 
 It covers 319 pages and the text is chiefly in 
 Menominee. 
 
 The Rev. Joseph Marcoux, with the aid of two 
 other missionaries, as is supposed, prepared a 
 prayer book wholly in Mohawk that bears the 
 imprint of Lane & Bowman, of Montreal. It was 
 printed in 1816 and is an i8mo of 100 pages. It 
 was translated while Father Marcoux was missionary 
 to the Mohawk Indians at St. Regis. It is an ex- 
 tremely rare book, as only two copies are known to 
 bibliophiles. Another translation was printed by 
 John Lovell in 1852. It consists of 204 pages and 
 is in size a i6mo. The same translator compiled a 
 little book containing the catechism and prayers in 
 Mohawk, that Louis Perrault, of Montreal, imprint- 
 ed in 1854 in a i6mo of 48 pages. 
 
 The Rev. Jean A. Cuoq was the translator of a
 
 1 6 Early Prayer Books. 
 
 primer with prayers and canticles in Mohawk issued 
 by John Lovell, of Montreal, in 1857. It is a little 
 I2mo book of 24 pages. Another volume of 460 
 pages, containing varied services, came from the 
 same publisher in 1865, and also a small book of 
 devotions in octavo of 49 pages in 1873. The trans- 
 lator in each case was Father Cuoq. 
 
 The Rev. James Brown, while a missionary at the 
 Lake of the Two Mountains, translated a book of 
 hymns and prayers into Mohawk, that John Lovell, 
 of Montreal, issued in 1860. 
 
 An early translation of a prayer book in the 
 dialect of the Siouan tribes is contained in a small 
 volume printed by George L. Whitney, of Detroit, 
 in 1833. It is in i6mo, and consists of but 18 
 pages. It. is in the language of the Winnebago 
 Indians and was translated by the Rev. Samuel 
 Mazzuchelli. Copies are in the Boston Athenaeum 
 and in the library of Major James W. Powell, direct- 
 or of the Bureau of Ethnology, Washington, D. C. 
 
 Mr. Richard R. Elliott, of Detroit, Mich., in the 
 American Catholic Review writes: 
 '"Father Mazzuchelli, who, under the auspices of 
 Very Rev. Father Gabriel Richard, of Detroit, suc- 
 cessfully labored in the missionary field on the 
 
 1 American Catholic Quarterly Review, October, 1893, pp. 708, 
 709.
 
 Prayer Books among the Indians. i/ 
 
 shores of Lake Michigan, is credited by Pilling with 
 being the first to publish a text in any of the Siouan 
 languages." 
 
 The Rev. Modeste Demers became a missionary 
 among the Indians on the Columbia river in 1838. 
 He mastered the Chinook Jargon and prepared a 
 book containing a dictionary, catechism, prayers 
 and hymns in that language. The Most Rev. F. 
 N. Blanchet revised it in 1867, and later Rev. L. N. 
 St. Onge made modifications and additions. It was 
 published in 1871 at Montreal, in a i6mo book 
 of 68 pages. In 1847 Father Demers was made 
 Bishop of Vancouver Island. 
 
 The Rt. Rev. Paul Durieu, a zealous worker 
 among the Indians, translated a book of Morning 
 Prayers into Skwamish, which was transcribed into 
 shorthand by Rev. J. M. R. Le Jeune. Bishop 
 Durieu has also translated Morning Prayers into 
 Stalo. Both of these books were published in 1891 
 at Kamloops, British Columbia, in i6mos. Father 
 Le Jeune is the author of a number of books of a 
 devotional character. Finding that the Indians had 
 great difficulty in learning English letters he resort- 
 ed to short hand and has been pre-eminently suc- 
 cessful in educating them in this way. He prepared 
 a book of Night Prayers, and another of Morning 
 Prayers, in Shushwap, that were printed at Kam-
 
 1 8 Early Prayer Books. 
 
 loops, B.C., in 1892. In each case the text is in 
 the Shushvvap language, stenographic characters, with 
 English and Latin headings. He also prepared a 
 Book of Prayers in the language of the Indians of 
 Thompson river, issued in 1891 and 1892 at Kam- 
 loops. From the same press in 1891 was printed a 
 volume of prayers in Shush wap by Father Gendre, 
 and rendered into short hand by Father Le Jeune. 
 It is in 32010. 
 
 An energetic missionary in British Columbia, the 
 Rev. Adrien G. Morice, has invented certain syl- 
 labic characters that have greatly facilitated Indian 
 instruction. He compiled a book containing the 
 Catechism and Prayers that was published at 
 Stuart's Lake in 1891. It is a i6mo of 143 pages 
 in the Dene language, a dialect of the Athapascan. 
 The opposite pages are in French. 
 
 Other editions than those noted here have ap- 
 peared from time to time in various Indian dialects, 
 but they are of late date and are reproductions or 
 variants for the most part of earlier publications, and 
 are of more interest to the philologist than to the 
 bibliophile.
 
 MANUAL 
 
 F 
 
 CATHOLIC PRAYERS. 
 
 In the Multitude of thy Mercy, I will come into thy 
 Houfe; I will worflvip towards thy holy Temple in thy 
 Fear. PSALM v. 8 . 
 
 PHILADELPHIA. 
 
 PRINTED for the SUBSCRIBERS, 
 By ROBERT BELL. Bookfeller, in 
 
 MDCC LXXIV 
 
 Fac-simile of the title pa K e of "A Manual of Catholic Prayers 
 
 published by Robert Bell, of Philadelphia, in 1774 
 
 Exact size.
 
 EARLY PRAYER BOOKS OF THE ROMAN 
 
 CATHOLIC CHURCH, PUBLISHED IN 
 
 THE UNITED STATES AND 
 
 CANADA. 
 
 IT is generally conceded by bibliophiles that the 
 first Prayer Book of the Roman Catholic Church 
 published in the United States was the i8mo vol- 
 ume issued by Joseph Cruikshank in Philadelphia 
 either in 1770 or 1774. The date cannot be exactly 
 stated, as the title page does not give the information. 
 The book is entitled "The Garden of the Soul," and 
 is further described as a " Manual of Spiritual Exer- 
 cises and instructions for Christians, who, living in 
 the world, aspire to devotion." It is a reprint of the 
 Seventh London edition. There is a wood cut of the 
 crucifixion facing the title page. The contents con- 
 sist of Bible texts, Benedicite, six Psalms, Benedictns, 
 Vespers in Latin and English, Compline in English, 
 and the seven Penitential Psalms. 
 
 A copy of this early publication is preserved in the 
 library of the St. Louis University, St. Louis, Mo. 
 
 19
 
 2O Early Prayer Books. 
 
 Joseph Cruikshank, the printer of this book, was in 
 business in Philadelphia from about the year 1/70 to 
 1780. He was a member of the Society of Friends, 
 and most of his publications represented the faith he 
 professed. 
 
 Another volume of an early imprint was issued by 
 Robert Bell, of Philadelphia, in 1774. It is called 
 "A Manual of Catholic Prayers," and is a duo- 
 decimo of 273 pages. The contents are in the fol- 
 lowing order: A new and correct table of the 
 Movable Feasts, The Feasts and Fasts of the Church, 
 The Time of Marriage, Morning Prayers, Prayers for 
 Night, Devotions for Sunday, Devotions for Monday, 
 Devotions for Tuesday, Devotions for Wednesday, 
 Devotions for Thursday, Devotions for Friday, De- 
 votions for Saturday, A most Devout Act of Con- 
 trition, An Oblation to Almighty God, The Litany 
 of Jesus, The Litany of the Blessed Virgin, An Ex- 
 planation of the Mass, Prayers before and at Mass, 
 Instructions for Confession, Prayers after Confession, 
 Instructions for receiving the Holy Eucharist, The 
 Seven Penitential Psalms, The Litany of the Saints, 
 Devout Prayers, Acts of Virtue, with the Hymn of 
 St. Ambrose &c., Instructions for the Sick, A Prayer 
 in Persecution, Prayers for Women in Travail, The 
 Jesus Psalter, The Rosary of Jesus, The Rosary of 
 the Blessed Virgin, The Prayers of St. Bridget,
 
 Roman Catholic Prayer Books. 2 1 
 
 Meditations on Christ's Passion, Instructions for 
 serving at Mass, Vespers, or Evening Song for 
 Sunday, and Hymns on Sunday Festivals. Robert 
 Bell, who published this book, was a Scotchman who 
 came to Philadelphia in 1766. He was at first an 
 auctioneer, and later a bookseller. He published a 
 number of important works, and among others the 
 first American edition of Paradise Lost, and Black- 
 stone's Commentaries. The Revolution disturbed 
 his book business and he returned to auctioneering. 
 His death took place at Richmond, Va., in 1784. 
 
 After the restoration of peace with Great Britain, 
 publishers began to establish their business on a basis 
 that led to the multiplication of presses and books. 
 Among others was Mathew Carey, of Philadelphia, 
 who was a most industrious publisher of the religious 
 literature of the Latin Church. In 1792 he imprinted 
 a I2mo edition of "The Garden of the Soul," on 
 159 pages. He also issued " The Devout Christian's 
 VadeMecum," in 1789, and another edition in 1792. 
 Warner & Hanna, of Baltimore, published the same 
 book in 1801 in a 321110 of 235 pages, and also in 
 1812. Owen Phelan, of New York, issued it in 
 1840, and in later years it has been put into print by 
 nearly all the publishers in the great cities. Warner 
 & Hanna imprinted in 1809 the first American edi- 
 tion of "True Piety" in an i8mo book of 528
 
 22 Early Prayer Books. 
 
 pages. This volume was also issued in 1824, at 
 Lexington, Ky., at the office of the Kentucky 
 Gazette. 
 
 Bernard Dornin was the publisher of many books 
 and pamphlets relating to the Roman Catholic faith. 
 They were sent forth from his publishing houses in 
 Baltimore, New York and Philadelphia. "A Cate- 
 chism," followed by prayers, came from his house in 
 1808 and 1810. The second edition of "The Pious 
 Guide," printed in 1808, bears his name. The first 
 edition of this latter book came from the press of 
 James Doyle, of Georgetown, D. C., in 1791. 
 "The Roman Catholic Manual," a collection of 
 prayers, anthems and hymns, was published by 
 Manning & Loring, of Boston, in 1803, in a 
 24mo of 287 pages. The same book in i8mo of 
 184 pages was issued by J. T. Buckingham, of 
 Boston, in 1811. "Man's Only Affair: or Reflec- 
 tions on the Four Last Things to be Remembered," 
 a book containing prayers of Mass, Vespers, etc., 
 was printed by J. Seymour, of New York, in 1813, 
 in a 241110 of 288 pages. The title page bears the 
 line, " First American Edition." 
 
 Eugene Cummiskey, of Philadelphia, was a pro- 
 lific publisher through many years. He issued 
 'True Piety" in 1824, and an enlarged edition in 
 1832. "The Devout Christian's Vade Mecum " and
 
 Roman Catholic Prayer Books. 23 
 
 other devotional works were disseminated by his 
 presses from 1820 to 1840. 
 
 Joseph Milligan, of Georgetown, D. C., published 
 "The Pious Guide" in 1815 and 1825. Also, in 
 the latter year, he issued "True Piety." William 
 H. Creagh, of New York, published "The Chris- 
 tian's Monitor" in i8mo in 1819, and also "The 
 Roman Missal" in English in 1822. John Doyle, 
 of the same city, issued "The Layman's Ritual" 
 in 1834. "The Catholic Christian's Guide to 
 Heaven" appeared in 1830, and "The Catholic's 
 Manual" in 1832, with the imprint of James Ryan, 
 of New York City. Joseph Robinson, of Baltimore, 
 published "A Manual for St. Mary's Seminary" in 
 1838, and the same year Charles T. Young, of 
 Boston, issued "The Catholic Spiritual Prayer 
 Book." In 1829 Fielding Lucas, of Baltimore, im- 
 printed a book bearing the title ' ' The Office of the 
 Holy Week." This was reissued in 1834 by 
 Fielding Lucas, Jr. In the same year this publisher 
 impressed a large number of Prayer Books of various 
 sizes and contents. These are some of the titles: 
 "The Catholic Manual," "The Christian's Guide to 
 Heaven," "The Path to Paradise," "The Pious 
 Guide," "Hohenlohe's Prayer Book," "The Key 
 to Paradise," " Garden of the Soul," " Daily Devo- 
 tion," "The Poor Man's Manual," "The Pocket
 
 24 Early Prayer Books. 
 
 Manual," "The Pocket Missal" and "The Lenten 
 Monitor." Nearly all these editions were repeated 
 in 1844, 1847, a d in later years. 
 
 John Murphy was one of the earliest publishers in 
 Baltimore of devotional literature. The house, later 
 known as John Murphy & Co., has had a long and 
 honored career. Prayer Books bearing the titles 
 already mentioned, and many others through ex- 
 tended years, have been issued by this firm. Promi- 
 nently among others should be mentioned "St. 
 Vincent's Manual," published in 1850, in an illus- 
 trated and illuminated volume of 787 pages. There 
 are no less than fourteen variations of impressions 
 and binding. The book has gone through many 
 editions and has maintained its popularity. 
 
 Other firm names frequently seen on the title 
 pages of Prayer Books, chiefly of recent years, are 
 those of Dunigan & Bro., D. & J. Sadlier & Co., 
 P. O'Shea, and Benziger Bros., of the city of New 
 York, Henry McGrath & Sons, of Philadelphia, and 
 P. Donahoe, of Boston. 
 
 In Canada it is claimed that the first book pub- 
 lished in Montreal has this title : ' ' Reglement de la 
 Confrerie de 1' Adoration Perpetuelle du S. Sacre- 
 ment et de la Bonne Mort." It bears the imprint of 
 F. Mesplet & C. Berger, and the date 1776. It is 
 a i6mo, and is valued by collectors at $15.00
 
 REGLEMENT 
 
 DE LA -CONFRER1E 
 DE L'ADOR AXIOM PERPELTUELLE 
 
 D U 
 
 S. S4CREMENT 
 
 E T 
 
 DE Lyf BONNE MORT. 
 
 Ertgee dans 1 Eglife Prcn^ale de Ville-Ma- 
 xie, en 1'Ifle de JMomrcal, ea Canada. 
 
 fLtliUon. revut, corn fee & avpmttttce . 
 
 hez F. MESPLET & C. BERGEP , Tmpri. 
 mcuri & Libr aires ; p/<& le Marche. 1776. 
 
 Fac-simile of the title page of the first hook of Devotion 
 printed at Montreal, Canada. Exact size.
 
 Roman Catholic Prayer Books. 25 
 
 In 1777 F. Mesplet imprinted in I2mo a volume 
 entitled: " Officium in honorem Domini nostri 
 J. C. summi sacerdotis et omnium sanctorum sacer- 
 dotum ac ICvitarum." 
 
 Another early printer was John Neilson, of 
 Quebec. A book with devotional forms is extant 
 called: " Recueil de cantiques, a 1'usage des 
 Missions, des Retraites et des catechismes," etc. It 
 bears the date of 1796, and is in two duodecimo 
 volumes. It is the second edition. The first edition 
 is supposed to have been printed in 1785 or 1786. 
 Other issues were made by the same publisher in 
 1797 and 1804, and by Thomas Gary & Co,, of 
 Quebec, in 1840. The name of John Neilson also 
 appears on the title page of " Heures romaines, en 
 gros caracteres, contenant les offices de la Sainte 
 Vierge et des morts, pour 1'usage des congre- 
 ganistes," etc., printed at Quebec in 1796. The 
 second edition is dated 1812. His imprint is again 
 found on the book entitled : " Le graduel remain a 
 1'usage du Diocese de Quebec," published in octavo 
 in the year 1800. It reappeared in 1801, 1802 and 
 1812. The edition of 1827 bears the firm name of 
 Neilson & Cowan, of Quebec. "Instructions chre- 
 tiennes pour les jeunes gens," etc., was published by 
 John Neilson, at Quebec, in 1807. 
 
 In 1797 Louis Germain, of Quebec, published
 
 26 Early Prayer Books. 
 
 " La Journee du chretien, sanctifiee par la priere et 
 la meditation," in a 241110 book of 276 pages. 
 Lane & Bowman, of Montreal, impressed another 
 edition in 1816. 
 
 ' ' La solide devotion a la tres sainte famille de 
 Jesus, Marie et Joseph," was printed in i6mo at 
 Quebec in 1809, and at Montreal in 1841. Another 
 with the more elaborate title : ' ' Omcium in festo 
 sanctae familiae Jesu, Maria, Joseph, Quod cele- 
 bratur in Dioecesi Quebecensi, Dominica tertia post 
 Pascha," etc., was published in the same city in 
 1810. "Offices de la Sainte Vierge et des Morts. 
 Avec les prieres de la Messe," etc., has Montreal 
 as the place of publication, and the date 1844. 
 A devotional book with the title : ' ' Instructions sur 
 les devotions du saint Rosaire," etc., came from the 
 press of C. Le Francois, of Quebec, in 1821 in I2mo. 
 
 A little book containing prayers, that has gone 
 through numerous editions with the imprint of vari- 
 ous publishers, is known as " Le petit Catechisme du 
 diocese de Quebec." It appeared in 1815, 1817, 
 1818, 1838, 1843, 1845, 1848, 1850 and probably 
 in many other years.
 
 ,- Eoe Niyoh Raodeweyeaa, 
 \ Oooghfadogeaghdge Yondadderighwanon- 
 NE< doeotha, 
 
 / Siyagonnoghfode Enyondereanayendagh- 
 V kwagge, 
 
 Yotkade, Kapttelhogough ne Karighwadaghkwe- 
 agb Agayea neoni Ale Tcttament, neoni Nlyadegari* 
 ne Kjtmwtji&ahagA Swiyeivenoteagk. 
 
 Tehoeowenadenyough Lawrence Claeffe, Eowenagaradatsk 
 William Andrews, Rpnwanha. - u^h 0*gwekoe*wig1we 
 Rodirighhoenj Raddjyadanorough neoni Ahoenwadi 
 gonuyofthagge Thoder^ghwawaakhogk ne W,ahoon 
 Agari^hhowanha Niyoh Raodeweyena 
 
 teragpas Eghtjeeagh ne ong- ehoonwe, neoni 
 i/yodoghiwhen;ooktannighhoegli etho ahadyeandough. 
 
 n 
 
 Fac-simile of the Indian title page of the Mohawk Prayer Book, printed by 
 William Bradford, of New York, in 1715. Exact size.
 
 PRAYER BOOKS OF THE CHURCH OF 
 
 ENGLAND, AND THE AMERICAN 
 
 EPISCOPAL CHURCH AMONG 
 
 THE INDIAN TRIBES. 
 
 It cannot be charged upon Christian peoples that 
 they have neglected the spiritual training of the 
 Indians of North America. The Eliot Bible ap- 
 peared more than a hundred years before the first 
 Bible in English, with an American imprint, was 
 issued in the United States by Robert Aitken, in 
 Philadelphia. A portion of the Book of Common 
 Prayer of the Church of England, in the Mohawk 
 language, antedates the first Prayer Book in English, 
 printed in this country, by nearly three quarters of a 
 century. 
 
 The Society for the Propagation of the Gospel in 
 Eoreign Parts, as early as 1704, sent a missionary to 
 labor among the Mohawk Indians. He was the 
 Rev. Mr. Moor, who did not remain long enough 
 to make any translations. The first person who 
 translated to any considerable extent was the Rev. 
 
 27
 
 28 Early Prayer Books. 
 
 Mr. Freeman, a minister of the Reformed Dutch 
 Church at Schenectady. The entire Gospel of St. 
 Matthew, chapters in Genesis and Exodus, and sev- 
 eral of the Psalms, were translated by him. In the 
 absence of any regularly appointed missionary, he 
 gave the Indians, in their own language, Morning 
 and Evening Prayer from the English Book. These 
 translations remained in manuscript. In 1712, the 
 English Society sent out Rev. William Andrews as 
 missionary, and he was directed to have Mr. free- 
 man's manuscript printed. He was assisted in the 
 work by Lawrence Claesse, who acted as an inter- 
 preter. It is likely the original manuscript was en- 
 larged through the assistance thus obtained. The 
 book was printed in 1715, by William Bradford, 
 of New York City. It is a small quarto of 115 
 pages. It has two title pages, one in English, and 
 the other in Mohawk. The text is entirely in 
 Mohawk, though the headings to the prayers are 
 both in the English and Indian languages. In addi- 
 tion to the Morning and Evening Prayer, the book 
 contains the Litany, the Church Catechism, Family 
 Prayers and several chapters of the Old and New 
 Testaments. This publication is ranked among the 
 rarest Americana. A copy in the Murphy sale 
 brought $112.00, and another in a catalogue of 
 Quaritch was marked at $240.00, in extra binding
 
 Prayer Books among tJie Indians. 29 
 
 of crimson morocco. Copies of the book are pre- 
 served in the British Museum, the Lenox Library 
 and the collections of the New York Historical 
 Society. 
 
 A partial reprint of this book was made by 
 Richard & Samuel Draper, of Boston, in 1763. It 
 contains Morning and Evening Prayer, the Litany 
 and Catechism, and is a small quarto. It covers 
 but 24 pages. It omits the chapters from Scripture 
 found in the edition of 1715. A copy at the Brinley 
 sale brought $50.00. 
 
 "In 1762," says the Rev. William M. Beau- 
 champ, D.D., in The Church Eclectic of 1881, 
 "with a prospect for continued peace, Sir William 
 Johnson turned his attention more directly to the 
 improvement of ithe Six Nations. He was earnest 
 in helping all efforts for their conversion and educa- 
 tion, and his position and long experience gave him 
 practical insight into measures affecting their welfare. 
 Most of the Mohawks, and some of the Oneidas and 
 Tuscaroras could not read, and he often furnished 
 them suitable books. As knowledge spread among 
 them, the need of a new edition of the Indian Prayer 
 Book attracted his attention, and he undertook its 
 publication at his own expense, securing the Rev. 
 Dr. Barclay to superintend the work. With a copy 
 of the old edition he sent translations of the singing
 
 30 Early Prayer Books. 
 
 psalms, the Communion Office, that of Baptism, and 
 some prayers which he desired added. When com- 
 pleted the book was an octavo of 204 pages." 
 
 But the publication met with many vexatious in- 
 terruptions, and it did not appear from the press 
 until six years had expired. Mr. William Weyman, 
 the New York printer, was sorely tried in getting 
 the type for the long and unfamiliar words of the 
 Iroquoian language. Added to the other detentions 
 was the death of the Rev. Dr. Barclay in 1764. 
 His place was taken by Colonel Daniel Claus, who 
 was an Interpreter in the Indian Department of 
 General Johnson, and well fitted for the work by his 
 knowledge of the Mohawk tongue. Another delay 
 was occasioned by the death, in 1768, of Mr. William 
 Weyman. The work was then taken up by Hugh 
 Gaine. It seems, also, that Rev. John Ogilvie, of 
 Trinity Church, New York, was called upon to 
 assist in the corrections. He had at one time 
 ministered to the Mohawks as a missionary. The 
 title page states that it was the joint work of 
 Andrews, Barclay and Ogilvie. The book that had 
 seen so many delays and set-backs at last was given 
 to the Indians in 1769. It is an octavo, with the 
 imprint of W. Weyman and Hugh Gaine, of New 
 York. Its contents are indicated by the title page 
 reading, "The order For Morning and Evening
 
 Prayer Books among the Indians. 3 I 
 
 Prayer, And Administration of the sacraments, and 
 some other offices of the Church, Together with A 
 Collection of Prayers, and some Sentences of the 
 Holy Scriptures, necessary for Knowledge and 
 Practice." 
 
 This book, though not considered as rare as the 
 first edition, commands a large price. A copy was 
 sold at the Brinley sale for $75.00. 
 
 The next edition takes us to Canada. One of the 
 earliest printers in that country was William Brown, 
 who established his business at Quebec in 1763 or 
 1764. For a time he had Thomas Gilmore as 
 partner, but on the death of the latter, Brown con- 
 tinued the printing trade alone. 
 
 The difficulties that beset the publication of the 
 Mohawk Prayer Book of 1780 are set forth in the 
 
 ADVERTISEMENT. 
 
 The Edition of Indian Prayer-books published in the Year 1769 
 consisting of a small number were soon delivered out to the 
 Indians except a few which were with the late Sir William 
 Johnson's Library seized and made away with by the Rebels in 
 1776. It being besides an Edition replete with mistakes, owing 
 to the disadvantage of no one inspecting the Correction who un- 
 derstood the Mohawk Language in any degree tolerable, and the 
 Indians could make no Sense of several passages in the Book. 
 For which reasons those Mohawks who fled in the course of the 
 American Rebellion to Canada for protection, petitioned His 
 Excellency General Haldimand to have a new Edition printed, 
 for fear of the Books getting irrecoverably lost, in particular as 
 a Gentleman resided then in Montreal, that read and understood
 
 32 Early Prayer Books. 
 
 the Mohawk Language so as to undertake the Correction of the 
 Book for the press : which request His Excellency General 
 Haldimand granted the petitioners, ordering 1,000 copies to be 
 printed, and the Indians acknowledged with high satisfaction and 
 gratitude. At the same time it is here to be noticed, that as that 
 Gentleman's employ would not permit him to remain at Quebec 
 during the whole printing of the Book : Almost one half of it 
 was corrected at Montreal and sent weekly by half sheets to 
 Quebec, when time and expence would not allow a Revisal of 
 Proofs, by which means some Errors tho' of no material conse- 
 quence here and there crept in on account of the Printer's being 
 an entire stranger to the Language, and obliged to go on with 
 the printing of it letter by letter, which made it a very tedious 
 piece of work, until the Gentleman return'd to Quebec and 
 finish'd the remainder of the Book with all the dispatch and 
 care in his power. It is therefore to be hoped the above 
 mentioned imperfections will for the present be excused until 
 another Edition may be published with more convenience and 
 accuracy, this being intended only to prevent the Book's getting 
 out of print. 
 
 However such as the Book now is, it has in general been freed 
 from a great number of errors both as to Translation as Or- 
 thography, many words were separated that should not have 
 been joined in one, and others vice versa : \ The different Ac- 
 cents have been introduced to facilitate the Pronunciation of the 
 long Words which never were made use of before, with many 
 more necessary alterations too tedious to mention, all owing to 
 the many mistakes of the first Edition which were copied by the 
 second. 
 
 The mode of Spelling which has been adopted by this Edition, 
 is the most familiar the Indians are now acquainted with, 
 making use of only sixteen Letters* in the Alphabet on account 
 of their not being well capable of pronouncing labials and their 
 
 \ Paulus Sahonwddi, the Mohawk Clerk and School-master, being present at the 
 correction of every proof-sheet to approve of their being properly placed, &c. 
 
 *A cdeghiknorstuwy.
 
 Prayer Books among the Indians. 33 
 
 Language chiefly consisting of Gutturals for which both former 
 Editions have adopted the Letters G H and H H and it was 
 thought best to retain it on account of the Indians used to it 
 since they begun to be acquainted with Letters, and their 
 Dialect, nature of Speech and Sound being such as not well to 
 admit of any other than the Scots or German Accent which 
 seems to be the best adapted for it. So that by these means the 
 Mohawk Language has been brought to a kind of Orthographical 
 Standard, by which the Indians may go in writing their own 
 Tongue, and for which they hitherto had no Rule. 
 
 Like the other editions the text is entirely in 
 Mohawk, with the exception of the headings. The 
 book is an octavo of 208 pages. Copies can be 
 seen in the British Museum, and the Library of 
 Congress, Washington, D. C. The one offered at 
 the Brinley sale brought $40.00 
 
 In 1781 Fleury Mesplet printed at Montreal a 
 Primer in Mohawk and English for the use of 
 children. It also contains the Church Catechism 
 and a number of prayers. It concludes with a note 
 in Mohawk signed " Sotsitsyowane." The book is 
 a square 24010 of 97 pages and is exceedingly rare. 
 No other copy has come to light save the one in the 
 British Museum. There was a reprint of the book 
 in London in 1786, by C. Buckton. It is essentially 
 a reproduction, as it differs in but a few minor par- 
 ticulars. This is also very rare, as a copy at the 
 Brinley sale brought $40.00. In a recent letter to 
 the author, the Rev. W. M. Beauchamp, U.D..
 
 34 Early Prayer Books. 
 
 says: "I imagine that the Primer was compiled by 
 Paulus Sahonwadi, the Mohawk teacher and clerk, 
 who superintended the accentuation of the Prayer 
 Book of 1780, most of the time at Montreal, but 
 partly at Quebec. Indian names are of uncertain 
 orthography, and Sahonwadi is quite probably 
 equivalent to the Sotsitsyowane who signs the note 
 at the end. In fact, in this Mohawk note he speaks 
 of himself as one who taught the Scriptures and 
 catechised the children. I have not now time to 
 translate and get the full sense of his note. I think, 
 however, he was the compiler, from the time, name 
 and general agreement with Johnson's Prayer Book. 
 The likeness of the names is much closer than 
 usual." 
 
 In 1842 an edition of the Book of Common 
 Prayer in English and Mohawk was printed at 
 Hamilton, Canada. There are two title pages. 
 The one in English reads as follows: "The Book 
 of COMMON PRAYER, according to the use of the 
 CHURCH OF ENGLAND, translated into the Mohawk 
 language, compiled from various translations, re- 
 vised, corrected, and prepared for the press, under 
 the direction of the Rev. Abraham Nelles, Chief 
 Missionary in the service of the Company for the 
 Propagation of the Gospel in New England and 
 the parts adjacent in America. The Collects, the
 
 Prayer Books among the Indians. 35 
 
 Service of Baptism of such as are of Riper Years, 
 the Order of Confirmation, the Visitation of the 
 Sick, the Communion of the Sick, Thanksgiving of 
 Women after Child Birth, &c., Translated by John 
 Hill, Junr., Appear in Mohawk for the first time, 
 in this Edition of the Prayer Book. Hamilton: 
 Printed at Ruthven's Book and Job Office, &c.. 
 King Street, 1842." 
 
 The Mohawk title page covers the opposite leaf. 
 On the back of this is the Table or ' ' Contents ' ' in 
 both English and Mohawk. This is followed by the 
 
 PREFACE. 
 
 As this translation into the Mohawk Language of the Book of 
 Common Prayer of the Church of England, has been revised 
 and reprinted at the expense of the Company, commonly called 
 the New England Company, a brief statement of the origin and 
 objects of that Corporation and of their introduction to the pres- 
 ent Canadian Mohawks, may form an appropriate preface. 
 
 The Company was originally constituted a corporation under 
 the name of "The President and Society for the propagation of 
 the Gospel in New England," by an ordinance issued in 1649. 
 Under the authority of this ordinance a general collection 
 was made in all the Counties, Cities, Towns, and Parishes in 
 England and Wales, and lands were purchased with the money 
 so collected. 
 
 On the Restoration a Royal Charter, dated yth February, 14 
 Car : 2d was issued, erecting the Corporation anew by a title 
 which it still bears, "The Company for the propagation of the 
 Gospel in New England and the parts adjacent in America." 
 
 Amongst the purposes of this Society the Charter states it to 
 be "for the further propagation of the Gospel of Jesus Christ 
 amongst the heathen natives in or near New England, and the
 
 36 Early Prayer Books. 
 
 parts adjacent in America, and for the better civilizing, educa- 
 ting, and instructing of the said heathen natives in learning and 
 in the knowledge of the true and only God, and in the Protestant 
 Religion already owned and publicly professed by divers of them, 
 and for the better encouragement of such others as shall embrace 
 the same, and of their posterities after them, to abide and con- 
 tinue in and hold fast the said profession." 
 
 The Honourable Robt. Boyle, a man not more distinguished 
 as a Philosopher than as a Christian, was appointed the first 
 Governor, and held that office for about 30 years. Under his 
 will a handsome annuity was settled on the Company, and their 
 means were subsequently increased by other pious and well 
 disposed persons, especially by a bequest from an eminent dis- 
 senting minister, the Rev. Dr. Daniel Williams. 
 
 It was this Company, composed as it always has been, partly 
 of members of the Church of England and partly of Protestant 
 dissenters, which supported various missionary undertakings in 
 New England during the seventeenth century. Their endeavours 
 were continued for the same purpose through the greater part of 
 the eighteenth, until interrupted and for some time suspended by 
 the war between Great Britain and most of her American Con- 
 tinental Colonies, which ended in the acknowledgment of the 
 independence of those colonies as the United States. 
 
 The operations of the Company have since been carried to the 
 neighbouring Provinces of New Brunswick and Canada, latterly 
 principally directed to that part of Canada formerly called 
 Upper Canada, where, in addition to Schools and other es- 
 tablishments for the instruction of Indians in useful learning, 
 this Company has contributed largely to the repairing of the 
 Church at the Mohawk Village on the Grand River, and has 
 caused another Church to be built lower down on the same 
 River at the Tuscarora Village. In both service is now regu- 
 larly performed by Ministers of the Anglican Church duly or- 
 dained, whose income is supplied from the funds of this Com- 
 pany. Through this connection with the Mohawks, Tuscaroras, 
 and their neighbours, the Company is so far fulfilling the first 
 intention of its foundation, for the six nations, of which they
 
 Prayer Books among the Indians. 37 
 
 form a portion, were originally inhabitants of parts of North 
 America, included in what was once called New England, and 
 the present attendants upon the Grand River Churches may be 
 regarded as immediate descendants of the first objects of the 
 Company's labours. 
 
 The present revision of the translation of the Prayer Book has 
 been undertaken in compliance with the pressing solicitations of 
 several of the most attentive members of these increasing con- 
 gregations, enforced by the special recommendation of their 
 ministers, without whose zealous and diligent exertions it could 
 not have been so properly executed. 
 
 Several translations of religious books into the Indian 
 languages have been formerly made, about 20 years after the 
 formation of this Company, the Rev. J. Eliot, called the Apostle 
 of the Indians, translated Baxter's Call, the Psalter, Catechism 
 and Practice of Piety, and afterwards the whole Bible. In 
 his correspondence with the Honble. Robert Boyle, then the 
 Governor, he expresses much anxiety about the completion of 
 this work, which however, he lived to complete, (a.} But no 
 translation of the Book of Common Prayer appears to have been 
 made before that by the Rev. Mr. Andrews, a Missionary in the 
 service of the Society for the Propagation of the Gospel in 
 Foreign Parts, which was printed at New York in 1715. 
 
 There was another dated at New York, 1769, containing the 
 Communion office, with that of Baptism, Matrimony and Burial, 
 which bears the name of the Rev. H. Barclay. 
 
 In 1780 an Indian Prayer Book was published by direction of 
 Gen. Haldimand, at Quebec. 
 
 Another was printed in 1787, in London, at the expense of the 
 British Government, to which was added for the first time, a 
 translation of the Gospel of St. Mark, concerning which the 
 following particulars may not be uninteresting. "During the
 
 38 Early Prayer Books. 
 
 winter of 1771," says the Rev. Dr. Stuart, then missionary to 
 the six nations, in a letter to a friend, "I first became acquaint- 
 ed with Captain Brant, he lived at the Mohawk Village, Canajo- 
 harie, about 30 miles distant from Fort Hunter, where I resided. 
 On my first visit to the Village where he lived, I found him com- 
 fortably settled in a good house, with every thing necessary for 
 the use of his family, which consisted of two children, a son and 
 a daughter, with a wife in the last stage of a consumption. His 
 wife died soon after, on which he came to Fort Hunter, and 
 resided with me a considerable time in order to assist me in add- 
 ing some additional translations to the new Indian Prayer Book," 
 when we had finished the Gospel of St. Mark, part of the Acts of 
 the Apostles, and a short history of the Bible, with a concise 
 explanation of the Church Catechism, I had orders from the 
 Society for the Propagation of the Gospel in Foreign Parts, to 
 attend to the printing of the whole at New York, at their expense. 
 
 The American troubles prevented this, but I brought the 
 Manuscripts which I had prepared for the press into Canada in 
 the year 1781, and delivered them into the hands of Col. Daniel 
 Claus, the deputy Superintendant for Indian affairs. This 
 gentleman carried them afterward to England, and they were 
 printed in a new edition of the Mohawk Prayer Book, with a 
 preface by the late Bishop of Nova Scotia, that is the Gospel 
 of St. Mark but very little besides." 
 
 More recently in 1837, a Prayer Book has also been published 
 at New York in the language of the six nations, containing the 
 Litany, Catechism, and some Collects compiled from various 
 translations, and prepared for publication by request of the 
 Domestic Committee of the Board of Missions of the Protestant 
 Episcopal Church of the United States of America. 
 
 The Company was not aware of this publication when the 
 present work was begun, and apprehend at present, that it 
 would not supersede the use of a Mohawk translation. 
 
 The number of Copies of all the older editions was small ; 
 many of them were destroyed in the wars and disturbances 
 which ensued, and more have been in different ways lost, so 
 that they are now become scarce.
 
 Prayer Books among the Indians. 39 
 
 In this edition the convenient arrangement which was intro- 
 duced into one of the former editions, of placing the English on 
 one page and the Mohawk on that opposite, will be continued. 
 
 The particular superintendance of the work has been under- 
 taken by the Rev. A. Nelles, the Company's Chief Missionary at 
 their Mohawk Station, a gentleman extremely well qualified for 
 the duty by his long residence among the Tuscaroras and Mo- 
 hawks, and his constant and friendly communications with them. 
 Much credit is also due to Mr. John Hill, Junr., a Mohawk 
 Catechist, who has devoted much time and attention in assisting 
 to prepare the present work for publication, and has translated 
 the Collects and some of the offices of the Church which were 
 never before printed in Mohawk. 
 
 Objections have been made to any attempt to translate a work 
 like the Book of Common Prayer into a language so rude and 
 uncultivated as the Indian, into which it is deemed impracticable 
 to effect any satisfactory version. To remove from the Indians 
 any motive to learn the English language, or to furnish them 
 with any excuse for remaining content with their own, has been 
 held by some inexpedient. 
 
 But the Company hopes to find from this partial interchange 
 of languages a tendency to a different result, that a mutual 
 desire and a mutual facility may be promoted for the acquisition 
 of each, and that it may contribute to the accommodation, both 
 of future teachers and learners. In the mean time, without regard 
 to the merits or demerits of the Indian language, it seems an 
 imperative duty to omit no opportunity of assisting those invited 
 to join in acts of devotion, speedily and effectually to understand 
 the language in which these acts are performed, and it is cer- 
 tainly desirable to remove any extraneous difficulty, that might, 
 from the use of a strange idiom, arise in untutored minds to com- 
 prehending and satisfactorily adopting some parts of this much 
 valued formulary. The Indian Catechumens in North America 
 ought to be placed in this respect at least on an equal footing 
 with their fellow Christians on the eastern side of the Atlantic. 
 
 It only remains in consideration of the zeal, exertion and care 
 exhibited on this occasion by Mr. Nelles and his worthy col-
 
 40 Early Prayer Books. 
 
 league Mr. Eliot, to express a cordial hope that in addition to 
 the satisfaction arising from having so efficiently co-operated in 
 what must be regarded as a good work, they may be further re- 
 warded by immediately receiving the grateful acknowledgment 
 and by long witnessing the progressive improvement of their 
 flocks. 
 
 The preface is followed by the regular text of the 
 Prayer Book, arranged with the English on one page 
 and the Mohawk on the opposite. The book closes 
 with twenty-four Psalms in metre and five hymns, 
 wholly in Mohawk. The volume is an octavo of 
 456 pages and is bound in red leather. This is the 
 most complete of all editions of the Mohawk Prayer 
 Book. Some of the offices appear for the first 
 time in this language. The additional matter was 
 furnished by the interpreter and assistant, John 
 Hill, Jr. The part which he had in the translation 
 is clearly designated on the title page as ' ' The Col- 
 lects, the Service of Baptism of such as are of Riper 
 Years, the Order of Confirmation, the Visitation of 
 the Sick, the Communion of the Sick, Thanksgiving 
 of Women after Child Birth, etc." 
 
 Archdeacon Nelles was a devoted and self-sacri- 
 ficing missionary. He was born at Grimsby, Ontario, 
 Dec. 25th, 1805, and died Dec. 2Oth, 1884, after 
 giving fifty-three years of his life to work among the 
 Indians. The Rt. Rev. Henry B. Whipple, D.D., 
 the Bishop of Minnesota, has a presentation copy of
 
 Prayer Books among the Indians. 41 
 
 the Mohawk Prayer Book, which contains the auto- 
 graph of Mr. Nelles and the date, "July 26, 1864." 
 
 In 1816, G. J. Loomis & Co., of Albany, printed 
 a little volume of octavo size, containing sixteen 
 pages, in which prayers for families and particular 
 persons, being selections from the Book of Common 
 Prayer, were rendered in the language of the Six 
 Nations. There is no title except on the cover. 
 The translator was Eleazer Williams, who is desig- 
 nated as, "catechist, lay-reader and schoolmaster." 
 
 He also edited a Spelling Book with prayers 
 that was published at Plattsburgh in 1813 and Utica 
 in 1820. 
 
 In 1837 D. Fanshaw printed, and Swords, Stan- 
 ford & Co., of New York, published a I2mo volume 
 in the language of the Oneida Indians. The title 
 page is in English and reads : " A Prayer Book in 
 the language of the six nations of Indians, contain- 
 ing the Morning and Evening service, the Litany, 
 Catechism, some of the Collects, and the prayers 
 and thanksgivings upon several occasions, in the 
 Book of Common Prayer of the Protestant Episcopal 
 Church: together with forms of Family and private 
 devotions. Compiled from various Translations, and 
 prepared for publication by request of the Do- 
 mestic Committee of the Board of Missions of the 
 Protestant Episcopal Church in the United States of
 
 42 Early Prayer Books. 
 
 America. By the Rev. Solomon Davis, Missionary 
 to the Oneidas, at Duck Creek, Territory of Wis- 
 consin. New York: Swords, Stanford & Co., 
 D. Fanshaw, printer, 1837." 
 
 The book is without preface, and numbers 168 
 pages. The text is wholly in Oneida, except in 
 some instances the headings are in English. The 
 contents consist of the Order for Daily Morning 
 Prayer, the Order for Daily Evening Prayer, Prayers 
 and Thanksgivings, Collects, Catechism, Prayers for 
 families and Forms for several occasions. The 
 book closes with four hymns in Oneida. 
 
 The Rev. William M. Beauchamp, D.D., writing 
 in the Church Eclectic for 1881, says, "In the 
 United States, Eleazer Williams, while a catechist 
 at Oneida Castle, N. Y., undertook to revise the 
 former Indian Prayer Book, under the advice of 
 Bishop Hobart, who called for offerings for this 
 proposed work in 1815. It was not published, how- 
 ever, until 1837, and then appeared as the compi- 
 lation of Solomon Davis, Mr. Williams' successor." 
 Mr. Beauchamp also adds, " Solomon Davis went to 
 Oneida as a lay reader and catechist in 1821, and 
 was made deacon in 1829. In that year, on a 
 further removal of the Oneidas, the mission was 
 given up, but at the ordination of Rev. Dr. William 
 Stanton, in 1833, the Rev. Mr. Davis read the
 
 Prayer Books among the Indians. 43 
 
 morning prayer in the old Church in the Oneida 
 tongue." 
 
 The Prayer Book of 1837 was revised and trans- 
 lated anew by Rev. Mr. Williams in 1853. It was 
 published in that year by the Protestant Episcopal 
 Tract Society, of New York, in i6mo size, with 108 
 pages. Another edition was imprinted by H. B. 
 Durand, of New York, in 1867, and still another 
 issued by T. Whittaker, of the same city, in 1875. 
 
 Rev. Eleazer Williams had a remarkable history, 
 which many will recall. His father and mother 
 were carried into captivity by the Indians. His 
 mother eventually married a chief of the Caughna- 
 waga tribe. Mr. Williams by his birth and sur- 
 roundings was interested in elevating the condition 
 of the Indians, and his activities in their behalf con- 
 tinued to the time of his death, a few years ago. 
 
 The Rev. Frederick A. O'Meara translated the 
 English Prayer Book into the language of the 
 Chippewa Indians. The volume was published in 
 octavo at Toronto in 1846. Another edition was 
 issued by Henry Rowsell in the same place in 
 1853. 
 
 The Rt. Rev. John Horden, the first Bishop of 
 Moosonee, translated a portion of the Book of 
 Common Prayer into the Cree dialect in 1852. 
 After receiving a set of type from England, the
 
 44 Early Prayer Books. 
 
 book was printed on the Mission press at Moose 
 Factory, Hudson Bay, in 1854. 
 
 The Rev. John A. Mackay, Missionary to the 
 Cree Indians, was also instrumental in giving them 
 the Prayer Book in their own tongue. The printing 
 was done at Stanley, in the Diocese of Saskatchewan, 
 about the year 1875. 
 
 Archdeacon Kirby, during the many years of his 
 missionary life, was a diligent translator, though 
 most of his works were printed in London. One of 
 his earlier efforts is, however, an exception. This 
 is a little book of hymns and prayers in the language 
 of .the Slave Indians of Mackenzie River. It is a 
 duodecimo of only sixteen pages, and was printed 
 at New York by Rennie, Shea & Lindsay, in 1862. 
 
 A portion of the Prayer Book of the American 
 Episcopal Church was translated into Ottawa by 
 George Johnston and published in duodecimo in 
 1844. The text is on 59 pages and the printers 
 were Geiger & Christian, of Detroit, Michigan. 
 
 The Rev. Samuel D. Hinman did much mission- 
 ary work among the Indians of Minnesota and 
 Dakota. He, with the aid of the interpreter, 
 Thomas A. Robertson, prepared a Dakota Church 
 Service book of twenty-six pages, which was 
 printed at Faribault, Minn., at the Central Re- 
 publican Book and Job Office in 1852.
 
 Prayer Books among the Indians. 45 
 
 Mr. Hinman edited a larger work three years 
 later, that was issued by the Pioneer Printing Com- 
 pany, of St. Paul, Minn, 1865. It is an octavo of 
 321 pages. He was also the translator of a book 
 entitled "The Mission Service," in which the 
 English and Santee were printed on opposite 
 pages, in a I2mo of 143 pages. It was printed 
 at the Santee Agency in the Archdeaconry of 
 the Neobrara in 1871. There was also a separate 
 edition, wholly in Santee, issued in the same year. 
 Associated with the Rev. Joseph W. Cook, an 
 English and Dakota Service Book, containing parts 
 of the Book of Common Prayer, was published by 
 the Indian Commission of the Protestant Episcopal 
 Church in 1875. The volume is a I2mo of 135 
 pages. The edition was repeated in 1879. The 
 New York Bible and Common Prayer Book Society 
 published for the Indian Commission, in 1878, the 
 most complete of all the editions, as it represented 
 the labors of the Reverends Hinman, Cook and 
 Hemans, and Luke C. Walker, a lay helper. 
 
 The Rev. John B. Good has translated portions 
 of the Church of England Prayer Book for the 
 Indians at the Mission at Lytton, British Columbia. 
 A I2mo book containing " The Morning and Even- 
 ing Prayers," etc., appeared from St. Paul's Mission 
 press at Victoria, B. C., in 1878. It has 48 pages
 
 46 Early Prayer Books. 
 
 and was translated by Rev. Mr. Good into the 
 Neklakapamuk tongue, a dialect of the Salishan. 
 In the same year ' ' The Office of the Holy Com- 
 munion " was issued in I2mo and by the same 
 press. The translator continued his work, and " The 
 Office for Public Baptism and the Order- of Confirm- 
 ation," in an octavo volume, appeared at Victoria in 
 1879. Another octavo volume, containing "Offices 
 for the solemnization of Matrimony, the Visitation of 
 the Sick and the Burial of the Dead," was also 
 imprinted at Victoria in 1880. The translation was 
 made by Mr. Good into the Neklakapamuk or 
 Thompson Indian tongue. 
 
 Numerous translations have been made of the 
 Lord's Prayer into the various languages of the 
 American tribes of Indians, but the limitations of 
 this book do not admit of these details.
 
 I 
 
 THE ' 
 
 ^^V,AV *^-^ ><*v^ H<v 
 
 .ommumon-Qmce, 
 
 lA^w^/., f^^^ci ^ G*^, 
 
 O R 
 
 T RATION 
 
 HOLY EUCHARIST 
 
 SUPPER OF THS LORD 
 
 
 Bt SHOP SE ABU 
 
 b 
 
 Fac-simile of the title pa?e of the Seabury Communion Office, printed by 
 T. Green, of New London, Conn., in 1786. Exact size.
 
 BISHOP SEABURY'S COMMUNION OFFICE 
 OF 1786. 
 
 The Rev. Samuel Seabury, D.D., of Connecticut, 
 received consecration to the Episcopate at Aberdeen, 
 Scotland, on Sunday, November I4th, 1784. On 
 the following day a Concordate between Dr. Seabury 
 and the Scottish Bishops who consecrated him was 
 duly signed and sealed. The copies were written 
 upon vellum and each of the parties supplied with 
 one. The Concordate consists of seven articles. 
 The one bearing upon the Holy Communion reads 
 as follows: 
 
 Art. V. As the celebration of the Holy Eucharist, or the ad- 
 ministration of the Sacrament of the body and blood of Christ is 
 the principal bond of union among Christians, as well as the 
 most solemn act of worship in the Christian Church, the Bishops 
 aforesaid agree in desiring that there may be as little variance 
 here as possible ; and though the Scottish Bishops are very far 
 from prescribing to their brethren in this matter, they cannot 
 help ardently wishing that Bishop Seabury would endeavour all 
 
 47
 
 48 Early Prayer Books. 
 
 he can, consistently with peace and prudence, to make the cele- 
 bration of this venerable mystery conformable to the most primi- 
 tive doctrine and practice in that respect, which is the pattern 
 the Church of Scotland has copied after in her Communion 
 office, and which it has been the wish of some of the most emi- 
 nent divines of the Church of England, that she also had more 
 closely followed than she seems to have done since she gave up 
 her first reformed Liturgy, used in the reign of King Edward 
 VI., between which, and the form used in the Church of Scot- 
 land, there is no difference in any point, which the primitive 
 Church reckoned essential to the right ministration of the Holy 
 Eucharist. In this capital article, therefore, the Eucharistick 
 Service, in which the Scottish Bishops so earnestly wish for as 
 much unity as possible, Bishop Seabury also agrees to take a 
 serious view of the Communion office recommended by them, 
 and if found agreeable to the genuine standards of antiquity, to 
 give his sanction to it, and by gentle methods of argument and 
 persuasion, to endeavour, as they have done, to introduce it by 
 degrees into practice, without the compulsion of authority on 
 the one side, or the prejudice of former custom on the other. 
 
 In 1786 T. Green, of New London, Conn., 
 published a small pamphlet, which is now one of the 
 rarest of early New England imprints. The title 
 page reads: "The COMMUNION OFFICE, or order 
 for the administration of the HOLY EUCHARIST or 
 SUPPER OF THE LORD with private devotions. 
 Recommended to the Episcopal Congregations in 
 Connecticut. By the Right Reverend BISHOP 
 SEABURY. New-London: Printed by T. GREEN, 
 M, DCC, LXXXVI." 
 
 The Office begins with The Exhortation, " Dearly
 
 Seabury Communion Office. 49 
 
 beloved in the Lord, ye that mind to come to the 
 Holy Communion," etc. 
 
 ^[ Then the Priest or Deacon shall say, 
 
 ' ' Let us present our offerings to the Lord with 
 reverence and Godly fear. ' ' The rubric next directs : 
 
 *[ Then the Priest shall begin the offertory, saying one or more of 
 these sentences following, as he thinketh most convenient in his 
 discretion. 
 
 The selections from Scripture are fifteen in num- 
 ber, beginning with Gen. iv. 3, 4. "In process of 
 time it came to pass, that Cain brought of the fruit 
 of the ground an offering unto the Lord," etc. 
 
 At the presentation of the alms the Priest says : 
 
 "Blessed be thou, O Lord God, for ever and ever. Thine, O 
 Lord, is the greatness, and the glory, and the victory, and the 
 majesty : for all that is in the heaven and in the earth is thine ; 
 thine is the kingdom, O Lord, and thou art exalted as head 
 above all ; both riches and honour come of thee, and of thine 
 own do we give unto thee. Amen." 
 
 The rubric next instructs the Priest to 
 
 "place the bread and wine prepared for the sacrament upon th? 
 Lord's table, putting a little pure water into the cup." 
 
 Then follow the Sursum corda, the proper Prefaces 
 for Christmas, Easter, Ascension, Whitsun-Day, the 
 feast of Trinity, and the Ter Sanctus. 
 
 This rubric is next given :
 
 5o Early Prayer Books. 
 
 ' Then the Priest standing at such a part of the holy table as he 
 may with the most ease and decency use both his hands, shall say 
 the prayer of consecration. 
 
 Then follow, The Oblation and The Invocation. 
 Next in order we have, 
 
 ^f Let us pray for the whole state of Christ's Church. 
 
 Almighty and everliving God, who by thy holy Apostles hast 
 taught us to make prayers and supplications, and to give thanks 
 for all men ; We humbly beseech thee most mercifully to accept 
 our alms and oblations, and to receive these our prayers which 
 we offer unto thy divine majesty ; beseeching thee to inspire con- 
 tinually the Universal Church with the spirit of truth, unity and 
 concord ; and grant that all they who do confess thy holy name, 
 may agree in the truth of thy holy word and live in unity and 
 Godly love. We beseech thee also to save and defend all Chris- 
 tian Kiijgs, Princes, and Governors; and grant that they, and 
 all who are in authority, may truly and impartially minister 
 justice, to the punishment of wickedness and vice, and to the 
 maintenance of thy true religion and virtue. Give grace, O 
 heavenly Father, to all Bishops, Priests and Deacons, that they 
 may, both by their life and doctrine, set forth thy true and lively 
 word, and rightly and duly administer thy holy sacraments : and 
 to all thy people give thy heavenly grace, that with meet heart, 
 and due reverence, they may hear and receive thy holy word, 
 truly serving thee in holiness and righteousness all the days of 
 their life. And we commend especially to thy merciful goodness 
 the congregation here assembled in thy name, to celebrate the 
 commemoration of the most precious death and sacrifice of thy 
 Son and our Saviour Jesus Christ. And we most humbly be- 
 seech thee of thy goodness, O Lord, to comfort and succour all 
 those who, in this transitory life, are in trouble, sorrow, need, 
 sickness, or any other adversity. And we also bless thy holy 
 name for all thy servants, who, having finished their course in
 
 Seabury Communion Office. 5 1 
 
 faith, do now rest from their labours : yielding unto thee most 
 high praise and hearty thanks for the wonderfulness, goodness 
 and virtue declared in all thy saints, who have been the choice 
 vessels of thy grace, and the lights of the world in their several 
 generations : most humbly beseeching thee to give us grace to 
 follow the example of their stedfastness in thy faith, and obedi- 
 ence to thy holy commandments, that at the day of the general 
 resurrection, we, and all they who are of the mystical body of 
 thy Son, may be set on his right hand, and hear that his most 
 joyful voice, Come, ye blessed of my father, inherit the kingdom 
 prepared for you from the foundation of the world. Grant this, 
 O Father, for Jesus Christ's sake, our only Mediator and Advo- 
 cate. Amen. 
 
 After the Lord's Prayer follow the invitation, 
 ' ' Ye that do truly and earnestly repent you of your 
 sins," etc., the General Confession and the Abso- 
 lution. After each sentence of the "comfortable 
 words," there is a "Private Ejaculation." The first 
 reads, "Refresh, O Lord, thy servant wearied with 
 the burden of sin," the second, "Lord I believe in 
 thy Son Jesus Christ, and let this faith purify me 
 from all iniquity," the third, "I embrace with all 
 thankfulness that salvation that Jesus has brought 
 into the world," and the fourth, "Intercede for me, 
 O blessed Jesu ! that my sins may be pardoned, 
 through the merits of thy death." After the prayer 
 of "Humble Access," and the reception of the 
 elements by the celebrant, the bread is distributed 
 with the words, "The body of our Lord Jesus
 
 52 Early Prayer Books. 
 
 Christ, which was given for thee, preserve thy soul 
 and body unto everlasting life." 
 
 This is succeeded by the instruction 
 
 ^| Here the person receiving shall say. Amen. 
 
 The same line follows the presentation of the cup. 
 
 After two rubrics, the first regarding the conse- 
 cration of bread and wine, if additional quantity be 
 needed, and the second directing that the remaining 
 elements be covered 
 
 "with a fair linen cloth," 
 
 the Priest says : 
 
 "Having now received the precious body and blood of 
 Christ, let us give thanks to our Lord God, who hath graciously 
 vouchsafed to admit us to the participation of his holy mysteries ; 
 and let us beg of him grace to perform our vows, and to per- 
 severe in our good resolutions ; that being made holy, we may 
 obtain everlasting life, through the merits of the all-sufficient 
 sacrifice of our Lord and Saviour Jesus Christ." 
 
 Then follow the prayer of thanksgiving be- 
 ginning, "Almighty and everliving God, we most 
 heartily thank thee," etc., the Gloria in Excelsis, 
 and the Blessing of Peace. The book, at the foot, 
 of pages 20 and 2 I , gives the following personal or 
 private prayers : 
 
 PRIVATE DEVOTIONS FOR THE ALTAR. 
 
 Blessed Jesus! Saviour of the world ! who hast called me to 
 the participation of these thy holy mysteries, accept my humble
 
 Sea bury Communion Office. 53 
 
 approach to thy sacred table, increase my faith, settle my 
 devotion, fix my contemplation on thy powerful mercy; and 
 while with my mouth I receive the sacred symbols of thy body 
 and blood, may they be the means of heavenly nourishment to 
 prepare my body and soul for that everlasting life which thou 
 hath purchased by thy merits and promised to bestow on all 
 who believe in and depend on thee. Amen. 
 
 PRAYER TO GOD. 
 
 O, gracious and merciful God, Thou supreme Being, Father, 
 Word, and Holy Ghost, look down from heaven, the throne of 
 thy essential glory, upon me thy unworthy creature, with the 
 eyes of thy covenanted mercy and compassion : O Lord my God, 
 I disclaim all merit, I renounce all righteousness of my own, 
 either inherent in my nature, or acquired by my own industry : 
 And I fly for refuge, for pardon and sanctification, to the 
 righteousness of thy Christ : For his sake, for the sake of the 
 blessed Jesus, the Son of thy covenanted love, whom Thou hast 
 set forth to be a propitiation for fallen man, and in whom alone 
 Thou art well pleased, have mercy upon me, receive my prayers, 
 pardon my infirmities, strengthen my weak resolutions, guide 
 my steps to thy holy altar, and there feed me with the meat 
 which perisheth not, but endureth to everlasting life. Amen, 
 
 AFTER RECEIVING. 
 
 Blessed Jesus ! Thou hast now blest me with the food of thy 
 own merciful institution, and, in humble faith of thy gracious 
 promise, I have bowed myself at thy table, to receive the 
 precious pledges of thy dying love ; O may thy presence go with 
 me from this happy participation of thy goodness, that when I 
 return to the necessary labours and employments of this misera- 
 ble world, I may be enabled by thy grace to obey thy command- 
 ments, and conducted by thy watchful care through all trials, 
 till, according to thy divine wisdom, I have finished my course 
 here with joy, that so I may depart out of this world in peace, 
 and in a stedfast dependence on thy merits, O blessed Jesus, in
 
 54 Early Prayer Books. 
 
 whose prevailing words I shut up all my imperfect wishes, say- 
 ing, Our Father, etc. Amen. 
 
 This service is in the main a reproduction of the 
 Scotch Office of 1764. Bishop Seabury, however, 
 introduced certain changes and additions. 
 
 In the rubrics the word ' ' Presbyter ' ' was removed 
 and "Priest" substituted. Most of the alterations 
 are of a verbal nature and do not materially affect 
 the sense. The direction to put 
 
 "a little pure water into the cup," 
 
 also that the Priest and the people recite the General 
 Confession, 
 
 " all humbly kneeling upon their knees " 
 
 and the use of the ' ' Private Ejaculations ' ' and the 
 ' ' Private Devotions for the Altar ' ' are in the way 
 of additions, as they do not occur in the Scotch 
 Office of 1764. 
 
 The Rev. Samuel Hart, D.D., of Trinity College, 
 Hartford, in 1883 reprinted in fac-simile the Sea- 
 bury Communion Office. The book is accompanied 
 with an historical sketch and ample notes. Bishop 
 Williams, in the American Church Review of July, 
 1882, says that in giving the American Episcopal 
 Church the Oblation and Invocation contained in the 
 Seabury Office, "Scotland gave us a greater boon 
 than when she gave us the Episcopate."
 
 P* S A L t 
 
 O B. 
 
 PSALM 
 
 OF 
 
 DAVID, 
 
 INTED IS THT-fel K^BE S 
 
 ttfc Ot>c.R 'for MORKIKG and Evimuuy 
 R A Y B. DAILY ik'oughot the YEAR. 
 
 NEW-LONDON: 
 IT TiOMJS (-. GREN. ON THE 
 
 
 i 
 
 Fac-simile ot" the title page of the Seabury Prayer Book, issued at New London, 
 Conn., by Thomas C. Green, in 1795. Exact size.
 
 THE BISHOP SEABURY PRAYER BOOK 
 OF 1795. 
 
 CLASSED among the rarest of Americana is a little 
 book of fifteen unnumbered sheets, printed by 
 Thomas C. Green, at New London, Conn., in 
 1 79S- Great interest is attached to it, because it 
 was edited by Bishop Seabury, who amended the 
 Psalter. What were the reasons that prompted 
 this free handed translation cannot be stated with 
 certainty. Dr. Beardsley, in his life of Bishop 
 Seabury, says, 1(< This Liturgy was not in the least 
 degree intended to supersede the Prayer Book, and 
 no evidence has been found that it was ever followed 
 for a single day in the public worship of any parish 
 within the jurisdiction of Seabury. It was probably 
 designed for private or family use, and he may have 
 adopted this method for the purpose of meeting 
 objections sometimes raised to the divine impre- 
 cations in this part of Scripture." 
 
 1 Life of Samuel Seabury, pp. 338, 339, English edition 
 55
 
 56 Early Prayer Books. 
 
 The edition of the book must have been remarka 
 bly small, as only a few copies are now in existence. 
 The account here given was collated from the 
 volume in the possession of Mr. James J. Hoadley, 
 of Hartford, the State Librarian of Connecticut. 
 The book is bound in leather and the pages are 
 6^ inches long by 3^6 inches wide. It is more 
 of a Psalter than a Prayer Book, as indicated by 
 the title page reading: 
 
 " The Psalter or Psalms of David, Pointed as they 
 are to be sung or said in Churches. With the Order 
 for Morning and Evening PRAYER Daily through- 
 out the Year." 
 
 The reverse of the title page is blank. On the 
 next page is found the 
 
 ADVERTISEMENT. 
 
 It is remarked by the learned and pious Dr Home, the late 
 Bishop of Norwich, in the preface to his commentary on the 
 psalms, p. 53, That " the offence taken at the supposed unchari- 
 table and vindictive spirit of the imprecations, which occur in some 
 of the psalms, ceases immediately, if we change the imperative for 
 the future, and read, not Let them be confounded, &c., but They 
 shall be confounded, &c., of which the Hebrew is equally capa- 
 ble. Such passages will then have no more difficulty in them 
 than the other frequent predictions of divine vengeance in the 
 writings of the prophets, or denunciation of it in the gospel, in- 
 tended to warn, to alarm, and to lead sinners to repentance, that 
 they may flee from the wrath to come." The same observation 
 was formerly made by Dr. Hammond in his preface to his com- 
 mentary on the psalms, p. 32. Supported by the authority of
 
 Sea bury Prayer Book. 57 
 
 men so eminent for their abilities, learning, and piety, the 
 following edition of the psalter is published with the alterations 
 they have recommended, the imperative mood being changed for 
 the future tense, in all the imprecations which occurred in the 
 psalms. Besides which a few old words are changed for those 
 which are more modern, and two or three expressions hard to be 
 understood are altered, still retaining the spirit and meaning of 
 the psalm. By these means, it is hoped, the psalms will be freed 
 from all objections, and used with more devotion as a part of 
 
 divine service. 
 
 SAMUEL, 
 
 Bishop of Connecticut and Rhode-Island. 
 
 After the Advertisement, at the top of the next 
 page, is the heading, Morning Prayer. 
 
 The pages are divided into columns by a line. 
 The opening sentences are printed without the 
 Scripture references, and the rubrics are omitted. 
 There is no provision for reciting the collect for the 
 day, or for the reading of Scripture lessons. Even- 
 ing Prayer begins with the Canticles and only so 
 much of the service is printed as had not already 
 appeared in Morning Prayer. Following the Even- 
 ing Prayer is the Creed of St. Athanasius, which is 
 in turn followed by the Litany, which ends with the 
 prayer, "We humbly beseech thee." Under the 
 heading of Prayers, are special forms of devotion in 
 behalf of Congress, etc. The prayers for those who 
 are to be admitted to Holy Orders have the caption, 
 In Ember Week. In the first of these forms the
 
 Early Prayer Books. 
 
 word " Bishops" is rendered in the singular number, 
 thus, "the Bishop and pastors." These Prayers are 
 succeeded by Thanksgivings. In the heading of the 
 Catechism, the words "An instruction, to be learned 
 by every person before he be brought to be con- 
 firmed by the Bishop," are omitted. There are 
 misprints in the answer to the second question, which 
 begins, "My Sponsors in Baptism," where "e" is 
 in the place of "o" in "Sponsors," and "b" 
 instead of " p " in " Baptism . ' ' 
 
 The remainder of the book after the Catechism is 
 occupied by the Psalter. The Latin headings are 
 omitted and the musical colon printed as in English 
 Prayer Books of that time. The day of the month 
 appears each side of the page. Aside from the 
 damnatory passages in the Psalms there are changes 
 in the translation, as in these examples: 
 
 PSALM xxix. 8. The voice of the Lord maketh the oaks to 
 tremble, and layeth open the thick forests. 
 
 xlix. 14. They lie in the grave like sheep ; death gnaweth upon 
 them, and the righteous shall have domination over them in the 
 morning. 
 
 xlix. 15. From the place of the grave. 
 
 Ivi. 8. Thou tellest my Sittings. 
 
 Ixxvi. 10. The fierceness of them shalt thou restrain. 
 
 Ixxvi. 12. He shall restrain the spirit. 
 
 There are verses containing errors in type, as in 
 these cases :
 
 Seabitry Prayer Book. 59 
 
 PSALM xix. 10. "hony,"for "honey." 
 
 xxii. 13. "roring," for "roaring." 
 
 xlii. i. "Like as the heart," for "hart." 
 
 Ixxvi. i. "In Jury, for "In Jewry." 
 
 Ixxxiii. 8. "joyned" for "joined." 
 
 cl. 5. "The well-turned," for "well tuned." 
 
 The treatment to which the imprecatory Psalms 
 were subjected consisted in changing the imperative 
 mood to the future tense, as in these selected 
 passages : 
 
 PSALM v. ir. Thou wilt destroy them, O God; they shall 
 perish through their own imaginations : thou wilt cast them out 
 in the multitude of their ungodliness; for they have rebelled 
 against thee. 
 
 PSALM x. 17. Thou wilt break the power of the ungodly and 
 malicious : thou wilt visit his ungodliness till thou find none. 
 
 PSALM Iviii. 6. Thou wilt break their teeth O God in their 
 mouths ; thou wilt smite the jaw-bones of the lions O Lord : they 
 shall fall away like water that runneth apace; and when they 
 shoot their arrows they shall be broken. 
 
 7. They shall consume away like a snail and be like the un- 
 timely fruit of a woman ; which never seeth the sun. 
 
 8. Or ever your pots be made hot with thorns : so shall indig- 
 nation vex him, even as a thing that is raw. 
 
 PSALM lix. 5. Stand up O Lord God of Hosts, thou God of 
 Israel to visit all the heathen : thou wilt not be merciful unto 
 them that offend of malicious wickedness. 
 
 ii. Thou wilt not slay them, lest my people forget it : but 
 scatter them abroad and wilt put them down, O Lord our 
 defence. 
 
 13. Thou wilt consume them in thy wrath, that they may 
 perish : and know that it is God that ruleth in Jacob, and unto 
 the ends of the earth.
 
 60 Early Prayer Books. 
 
 PSALM Ixviii. 2. Like as the smoke vanisheth, so shall thou 
 drive them away : and like as wax melteth at the fire, so shall the 
 ungodly perish at the presence of God. 
 
 PSALM cxl. 9. The mischief of their own lips shall fall upon 
 the head of them : that compass me about. 
 
 10. Hot burning coals shall fall upon them : they shall be cast 
 into the fire, and into the pit, that they never rise up again. 
 
 PSALMS cxli. 7. Their judges shall be overthrown in stony 
 places, that they may hear my words ; for they are sweet. 
 
 n. The ungodly shall fall into their own nets together : and 
 let me ever escape them. 
 
 As the lOQth Psalm abounds in imprecations, it 
 is here quoted side by side with the authorized 
 version of the Prayer Book in order to show the 
 
 difference ; 
 
 PSALM 109. 
 
 Authorized Prayer Book Version. Amended Version. 
 
 5 Set thou an ungodly man 5 Thou wilt set an ungodly 
 to be ruler over him : and let man to be ruler over him : and 
 Satan stand at his right hand. Satan shall stand at his right 
 
 hand. 
 
 6 When sentence is given 6 When sentence is given 
 upon him, let him be con- upon him, he shall be con- 
 demned : and let his prayer be condemned : and his prayer 
 turned into sin. shall be turned into sin. 
 
 7 Let his days be few : and 7 His days shall be few : 
 let another take his office. and another shall take his office. 
 
 8 Let his children be father- 8 His children shall be 
 less : and his wife a widow. fatherless : and his wife a 
 
 widow. 
 
 9 Let his children be vaga- 9 His children shall be 
 bonds, and beg their bread : let vagabonds and beg their bread : 
 them seek it also out of desolate they shall seek it also out of 
 places. desolate places.
 
 Seabury Prayer Book. 
 
 61 
 
 10 Let the extortioner con- 
 sume all that he hath : and let 
 the stranger spoil his labour. 
 
 11 Let there be no man to 
 pity him : nor to have com- 
 passion upon his fatherless 
 children. 
 
 12 Let his posterity be de- 
 stroyed : and in the next gener- 
 ation let his name be clean put 
 out. 
 
 13 Let the wickedness of his 
 fathers be had in remembrance 
 in the sight of the LORD : and 
 let not the sin of his mother be 
 done away. 
 
 14 Let them alway be before 
 the LORD : that he may root out 
 the memorial of them from off 
 the earth. 
 
 18 Let it be unto him as the 
 cloak that he hath upon him : 
 and as the girdle that he is 
 always girded withal. 
 
 19 Let it thus happen from 
 the LORD unto mine enemies : 
 and to those that speak evil 
 against my soul. 
 
 27 Though they curse, yet 
 bless thou : and let them be 
 confounded that rise up against 
 me ; but let thy servant rejoice. 
 
 28 Let mine adversaries be 
 clothed with shame : and let 
 them cover themselves with 
 their own confusion, as with a 
 cloak. 
 
 10 The extortioner shall con- 
 sume all that he hath : and the 
 stranger shall spoil his labour. 
 
 11 There shall be no man to 
 pity him : nor to have com- 
 passion upon his fatherless 
 children. 
 
 12 His posterity shall be de- 
 stroyed : and in the next gen- 
 eration his name shall be clean 
 put out. 
 
 13 The wickedness of his 
 fathers shall be had in re- 
 membrance in the sight of the 
 Lord : and the sin of his mother 
 shall not be done away. 
 
 14 They shall alway be be- 
 fore the Lord : that he may root 
 out the memorial of them from 
 off the earth. 
 
 18 It shall be unto him as the 
 cloak that he hath upon him : 
 and as the girdle that he is 
 always girded withal. 
 
 19 Thus it shall happen from 
 the Lord unto mine enemies : 
 and to those that speak evil 
 against my soul. 
 
 27 Though they curse, yet 
 bless thou : they shall be con- 
 founded that rise up against 
 me; but thy servant shall re- 
 joice. 
 
 28 Mine adversaries shall be 
 clothed with shame : and shall 
 cover themselves with their 
 own confusion as with a cloak.
 
 62 Early Prayer Books. 
 
 As the little Prayer Book of 1795 was printed for 
 the sake of the amended Psalter, and as the book 
 is accessible to only a few persons, a liberal quo- 
 tation has been made from the Psalms, that the 
 drift of the version may be understood. Bishop 
 Seabury was satisfied to let the experiment rest, for 
 he does not refer to the book in any of his writings 
 aside from the Advertisement, and judiciously did 
 not urge the general acceptance of his version of 
 the Psalms.
 
 EY1 
 R 
 
 rf th< 
 
 K T T** 
 
 i -*\ * '^ 
 I\ M 
 
 JKllEMON.IES, 
 I prof of cd to the Ufe 
 
 
 
 Epifcopal C H u R c n. 
 
 Fac-simile of the title page of the Proposed Book of Common Prayer 
 
 of the American Episcopal Church, printed by Hall & Sellers, 
 
 of Philadelphia, in 1786. Exact size.
 
 THE REVISED AND PROPOSED BOOK OF 
 
 COMMON PRAYER OF 1786, OF THE 
 
 AMERICAN EPISCOPAL 
 
 CHURCH. 
 
 AFTER the American Revolution, it was found ex- 
 pedient to make certain alterations in the Book of 
 Common Prayer, that it might be adapted to the 
 conditions of a Republic. In the minds of many 
 conservative persons, the only changes sought for 
 related solely to the State prayers. There were 
 others, however, who believed the time had come to 
 make a general revision of the liturgy. At a Con- 
 vention of the dioceses of Massachusetts, Rhode 
 Island and New Hampshire, held at Boston in 1785, 
 the changes desired were expressed in a resolution. 
 Conventions held in Virginia and Maryland also put 
 themselves upon record as desiring a revision. There 
 were also many individual expressions of opinion 
 bearing upon the same subject. The Rev. Charles 
 H. Wharton, D. D., Rector of Immanuel Church 
 
 63
 
 64 Early Prayer Books. 
 
 at New Castle, Del., in a letter to Rev. Mr. Parker, 
 of Boston, said: "I think the simplifying of the 
 Liturgy should be among the first objects of the 
 Convention. Whatever was left with a view of 
 reconciling parties at the period of the Reformation 
 or retained as suitable to Cathedral Service, may 
 safely be omitted by the American Church. Per- 
 haps the opportunity never occurred since the days 
 of the Apostles of settling a rational, unexception- 
 able mode of worship. God grant we may improve 
 it with unanimity and wisdom." He also wrote to 
 Rev. Dr. White, saying: "If no alterations in the 
 Liturgy are to be made but such as the Revolution 
 requires, there is little need to think upon the 
 subject, unless, perhaps, omissions be not deemed 
 alterations. My decided opinion is that our prayers 
 are too numerous, as well as the repetitions. I shall 
 draw up a motion on this head, which I mean to 
 make to the Convention, if you should approve of 
 it."- The Rev. Edward Bass, of Newburyport, who 
 became the first Bishop of Massachusetts, was very 
 cautious in his letters, and the changes in the liturgy 
 indicated by him were few in number. 
 
 For the revision of the Prayer Book and other 
 important transactions, a Convention was called in 
 Philadelphia in 1785. It was held in Christ Church 
 in that city, and continued its sessions from Sep-
 
 Prvyer Book of 1786. 65 
 
 tember 2/th to October /th. Seven States were 
 represented, namely, New York, New Jersey, Penn- 
 sylvania, Delaware, Maryland, Virginia and South 
 Carolina. The body consisted of sixteen clerical 
 and twenty-six lay deputies, a total of forty-two. 
 The State of New York was represented by two 
 delegates, New Jersey by three, Pennsylvania by 
 eighteen, Delaware by seven, Maryland by seven, 
 Virginia by two, and South Carolina by three. The 
 Rev. William White, D.D., Rector of Christ Church 
 and St. Peter's, Philadelphia, and later the first 
 Bishop of Pennsylvania, was elected President. On 
 the evening of Wednesday, Sept. 28th, it was 
 
 "Resolved, That a Committee be appointed, con- 
 sisting of one clerical and one lay deputy from the 
 Church in each state, to consider of and report such 
 alterations in the Liturgy, as shall render it con 
 sistent with the American Revolution and the con- 
 stitutions of the respective states : And such further 
 alterations in the Liturgy, as it may be advisable for 
 this Convention to recommend to the consideration 
 of the Church here represented." 
 
 The same committee was charged with drafting 
 an ecclesiastical constitution for the Church in the 
 United States. On the next day another duty was 
 delegated to the Committee, that of preparing and 
 reporting "a plan for obtaining the consecration of
 
 66 Early Prayer Books. 
 
 Bishops, together with an address to the Most 
 Reverend the Archbishops and the right Reverend 
 the Bishops of the Church of England, for that 
 purpose." 
 
 The Committee having these three serious obli- 
 gations to carry out consisted of fourteen members, 
 seven clerical and seven lay. The Rev. Samuel 
 Provoost and Hon. James Duane were appointed 
 for New York; Rev. Abraham Beach and Patrick 
 Dennis for New Jersey; Rev. William White, D.D., 
 and Richard Peters for Pennsylvania; Rev. Charles 
 H. Wharton, D.D., and James Sykes for Delaware; 
 Rev. William Smith, D.D., and Dr. Thomas 
 Cradock for Maryland; Rev. David Griffith and 
 John Page for Virginia; and Rev. Henry Purcell, 
 D.D., and Hon. Jacob Read for South Carolina. 
 The Chairman was the Rev. William Smith, D.D. 
 
 
 
 The Committee presented from time to time reports 
 concerning the revised Prayer Book, the alterations 
 being considered and acted upon in paragraphs by 
 the Convention, until the whole was adopted. The 
 Committee authorized to attend to the printing of 
 the book, consisted of Doctors White, Smith and 
 Wharton. Hall & Sellers, who occupied the place of 
 business that originated with Benjamin Franklin, 
 issued the Proposed Prayer Book at Philadelphia 
 in 1786. It is a duodecimo and for the time in
 
 Prayer Book of 1786. 67 
 
 which it appeared it is well printed. The title page 
 is explicit and reads : 
 
 "The Book of Common Prayer, and Adminis- 
 tration of the Sacraments, and other Rites and Cere- 
 monies, as revised and proposed to the Use of The 
 Protestant Episcopal Church, At a Convention of the 
 said Church in the States of New- York, New-Jersey, 
 Pennsylvania, Delaware, Maryland, Virginia and 
 South-Carolina, Held in Philadelphia, from Sep- 
 tember 2 /th to October 7th, 1785. Philadelphia. 
 Printed by Hall and Sellers : And sold for the 
 Benefit of sundry Corporations and Societies, insti- 
 tuted for the Support of the Widows and Children 
 of deceased Clergymen. MDCCLXXXVI." 
 
 The authority for the publication of the volume is 
 the first thing that meets the eye : 
 
 EXTRACT FROM THE MINUTES OF THE CONVENTION. 
 
 Resolved, That a Committee be appointed to publish the Book 
 of Common Prayer with the alterations, as well those now ratified 
 in order to render the Liturgy consistent with the American 
 revolution and the constitutions of the respective states, as the 
 alterations and new offices recommended to this Church ; and 
 that the Book be accompanied with a proper Preface or Address, 
 setting forth the reason and expediency of the alterations; and 
 that the committee have the liberty to make verbal and gram- 
 matical corrections; but in such manner, as that nothing in form 
 or substaace be altered. 
 
 Agreeably to the above Resolve, the Book of Common Prayer, 
 as proposed by the Convention, is now published by their Com- 
 mittee.
 
 68 Early Prayer Books. 
 
 This extract is followed by the certificate of 
 J. B. Smith: 
 
 I, Jonathan Bayard Smith, Prothonotary of the Court of 
 Common Pleas of the county of Philadelphia, do certify that 
 Messieurs Hall and Sellers, printers and assignees, have entered, 
 according to act of Assembly, a book, entitled "The Book of 
 Common Prayer, and Administration of the Sacraments, and 
 other Rites and Ceremonies, as revised and proposed for the 
 Use of the Protestant Episcopal Church; at a Convention of 
 the said Church in the States of New-York, New-Jersey, Penn- 
 sylvania, Delaware, Maryland, Virginia and South-Carolina, 
 held in Philadelphia, from September ayth to October 7th, 1785." 
 
 J. B. SMITH. 
 April i, 1786. 
 
 The Contents of this Book are arranged into 
 twenty-seven titles or headings, beginning with the 
 Preface and ending with the Hymns. 
 
 Next in the order of the book is The Preface, 
 which is a long one. In the Journal of the Con- 
 vention of 1785, there is no account of the alter- 
 ations that were proposed for the Prayer Book, or 
 of the debates that were held upon the subject. We 
 are completely at a loss concerning details. The 
 only place where we get into the minds of the 
 revisers is in the Preface, where they have gone at 
 length into the necessity and expediency of their 
 action. For the complete understanding of the 
 subject this document is printed in full.
 
 Prayer Book of 1786. 69 
 
 THE PREFACE. 
 
 It is a most invaluable part of that blessed "liberty wherewith 
 CHRIST hath made us free" that, in his worship, different forms 
 and usages may without offence be allowed, provided the substance 
 of the faith be kept entire; and that, in every Church, what can- 
 not be clearly determined to belong to doctrine must be referred 
 to discipline; and therefore, by common consent and authority 
 may be altered, abridged, enlarged, amended, or otherwise dis- 
 posed of, as may seem most convenient for the edification of the 
 people, "according to the various exigencies of times and 
 occasions." 
 
 The CHURCH of ENGLAND, to which the Protestant Episcopal 
 Church in these States is indebted, under GOD, for her first 
 foundation and a long continuance of nursing care and pro- 
 tection, hath in the preface of her book of common prayer laid 
 it down as a rule, that "The particular forms of divine 
 worship, and the rites and ceremonies appointed to be used 
 therein, being things in their own nature indifferent and alter- 
 able, and so acknowledged, it is but reasonable that, upon 
 weighty and important considerations, according to the various 
 exigencies of times and occasions, such changes and alterations 
 should be made therein, as to those who are in place of authority 
 should, from time to time, seem either necessary or expedient." 
 
 This is not only the doctrine of the Church of England, and 
 other Protestant Churches, but likewise of the Church of Rome ; 
 which hath declared, by the *Council of Trent "That the 
 church always had a power of making such constitutions and 
 alterations in the dispensation of the Sacraments, provided their 
 substance be preserved entire, as, with regard to the variety of 
 circumstances and places, she should judge to be most expedient 
 
 *Declarat (sancta synodus) hanc potestatem perpetuo in ecclesia fuisse ; ut in 
 sacrameiuorum dispensatione, salva illorum substantia, ea statueret vel mutaret 
 quae suscipientiuni salnti, sen ipsornm sacramentorum venerationi, pro renim, tem- 
 poruin et locorum varietate, magis expedirc judicaverit. Sess. 21, cap. -;. Concil. 
 Trident. And agreeably to this, their Breviary and Missal have been frequently 
 reviewed ; the Breviary heretofore three times in the short space of sixteen years 
 only.
 
 70 Early Prayer Books. 
 
 for the salvation of the receivers, or the veneration of the sacra- 
 ments themselves." 
 
 The Church of England has, not only in her preface, but like- 
 wise in her articles* and homilies, f declared the necessity and 
 expediency of occasional alterations and amendments in her 
 forms of public worship; and we find accordingly, that seeking 
 to ' ' keep the happy mean between too much stiffness in refusing 
 and too much easiness in admitting variations in things once 
 advisedly established, she hath, in the reign of several \ princes, 
 since the first compiling of her liturgy in the time of Edward 
 the Sixth, upon just and weighty considerations her thereunto 
 moving, yielded to make such alterations in some particulars, 
 as in their respective times were thought convenient: yet so as 
 the main body and essential parts of the same (as well in the 
 chiefest materials, as in the frame and order thereof) have still 
 been continued firm and unshaken." 
 
 "Her general aim in these different reviews and alterations 
 hath been (as she further declares in her said preface) to do that 
 which, according to her best understanding, might most tend to 
 the preservation of peace and unity in the Church ; the procuring 
 of reverence, and the exciting of piety and devotion in the 
 worship of God ; and (finally) the cutting off occasion, from 
 them that seek occasion, of cavil or quarrel against her liturgy." 
 
 *"It is not necessary that traditions and ceremonies be in all places one, or 
 utterly alike, for at all times they have been divers, and may be changed according 
 to the diversity of countries, times and manners ; so that nothing be ordained 
 against God's word ; [and therefore] every particular or national Church hath 
 authority to ordain, change and abolish ceremonies or rites of the Church, ordained 
 inly by man's authority ; so that all things be done to edifying." Art. 34. 
 
 t "God's Church ought not, neither can it be so tied to any orders now made, or 
 hereafter to be made and devised, by the authority of man but that it may, for just 
 causes, alter, change or mitigate yea recede wholly from, and also break them" 
 &c. And again "The Church is not bound to observe any order, law or decree 
 made by man to prescribe a form of religion ; but hath full power and authority 
 from God, to change and alter the same, when need shall require." Homily o 
 Fasting. Part i. 
 
 tThe Liturgy, in sundry particulars, hath been reviewed altered and amended 
 about eight different times, from its first publication, according to act of parliamen 
 in 1594 : and its last review was in 1661, as it now stands, according to the Act o 
 Uniformity.
 
 Prayer Book of ij86. 
 
 And the necessity and expediency of the several variations made 
 from time to time (whether by alteration, addition, or otherwise) 
 she states chiefly under the following heads: viz. 
 
 ist. For the better direction of them that are to officiate in any 
 part of divine service; which is chiefly done in the CALENDARS and 
 KUBRICKS. 
 
 2d. For the more proper expressing of some words or phrases of 
 ancient usage in terms more suitable to the language of the present 
 times ; and the clearer explanation of some other words and phrases 
 that were of a doubtful signification, or otherwise liable to miscon- 
 struction ; or 
 
 3d. For a more perfect RENDERING (or translation) of such 
 portions of holy scripture as are inserted into the liturgy (and made 
 a part of the daily service;} with the addition of some OFFICES, 
 PRAYERS AND THANKSGIVINGS, fitted to special occasions. 
 
 If, therefore, from the reasons above set forth (namely the 
 change of times and circumstances, and the fluctuation of our 
 language itself) so many different reviews, alterations and 
 amendments, were found necessary in the first hundred and 
 twelve years after the Reformation; it could not be expected, 
 but (the same causes and reasons still operating) some subse- 
 quent reviews, alterations and amendments would not only be 
 found necessary, but be earnestly desired by many true members 
 of the Church, in the course of at least one hundred and twenty 
 years more. And we accordingly find that in less than thirty 
 years after the last review in 1661 (viz. on the I3th of September 
 1689) a commission for a further review of the liturgy and 
 canons, &c. was issued out to a number of bishops and other 
 divines; than whom (it hath been truly acknowledged) the 
 Church of England was never, at any one time, blessed with 
 either wiser or better, since it was a Church." 
 
 The chief matters proposed for a review at that time, and 
 which have been since repeatedly proposed and stated under the 
 decent and modest form of queries, are included under the 
 following heads : 
 
 ist. Whether the public service on Sunday mornings be not of
 
 72 Early Prayer Books. 
 
 too great length, and tends rather to diminish than encrease 
 devotion, especially among the lukewarm and negligent? 
 
 ad. Whether it might not be conveniently contracted, by 
 omitting all unnecessary repetitions of the same prayers or 
 subject matter; and whether a better adjustment of the neces- 
 sary parts of the three different services, usually read every 
 Sunday morning in the Church, would not render the whole 
 frame of the service more uniform, animated and compleat ? 
 
 3d. Whether the old and new translations of the psalms ought 
 not to be compared, in order to render both more agreeable to 
 each other and to their divine original ; so as to have but one 
 translation, and that as compleat as possible ? 
 
 4th. Whether all the PSALMS of David are applicable to the 
 state and condition of Christian societies, and ought to be read 
 promiscuously as they now are ; and whether some other method 
 Df reading them might not be appointed ; including a choice of 
 psalms and hymns, as well for ordinary use, as for the festivals 
 a.nd fasts, and other special occasions of public worship ? 
 
 5th. Whether the subject matter of our psalmody or singing 
 psalms should not be extended beyond those of David, which 
 include but a few heads of Christian -worship, and whether much 
 excellent matter might not be taken from the New Testament, 
 as well as some parts of the Old Testament, especially the 
 prophets; so as to introduce a greater variety of anthems and 
 hymns, suited to the different festivals and other occasions of 
 daily worship, private as well as public ? 
 
 6th. Whether, in particular, a psalm or anthem should not be 
 adapted to and sung at the celebration of the Eucharist, as was 
 the primitive practice, and that recommended in our first liturgy ? 
 
 7th. Whether all the lessons which are appointed to be read 
 in the ordinary course are well chosen ; and whether many of 
 them may not be subject to one or more of the following 
 objections, viz. i. Either inexpedient to be read in mixt 
 assemblies; or 2. Containing genealogies and passages either 
 obscure, or of little benefit to be read in our congregations ; 
 or 3. Improperly divided ; sometimes abrupt and unconnected
 
 Prayer Book of 1786. 73 
 
 in their beginning, as having respect to something that had 
 gone before; and sometimes either too short or too long, and 
 apocryphal lessons included among the number? 
 
 8th. Whether our epistles and gospels are all of them well 
 selected ; and whether after so many other portions of scripture 
 they are necessary, especially unless the first design of in- 
 serting them, viz. as introductory to the communion, should 
 be more regarded, and the communion be* again made a daily 
 part of the services of the Church ? 
 
 gth. Whether our collects, which in the main are excellent, 
 are always suited to the epistles and gospels; and whether too 
 many of them are not of one sort, consisting of the same 
 kind of substance ? And whether there is any occasion of using 
 the collect for the day twice in the same service ? 
 
 loth. Whether the Athanasian creed may not, consistently 
 with piety, faith and charity, be either wholly omitted, or left 
 indifferent in itself ? 
 
 nth. Whether our catechism may not require illustration in 
 some points and enlargement in others; so that it may not only 
 be rendered fit for children, but a help to those who become 
 candidates for confirmation ? And whether all the other offices, 
 viz. the litany, the communion office, the offices of confirmation, 
 matrimony, visitation of the sick, churching of women, and more 
 especially those of baptism, burial and communion, do not call 
 for a review and amendment in sundry particulars ? 
 
 i2th. Whether the calendars and rubricks do not demand a 
 review and better adjustment; and whether any words and 
 phrases in our common prayer, which are now less intelligible 
 or common, or any way changed in their present acceptation 
 from their original sense, should be retained ? And whether 
 others should not be substituted which are more modern, intelli- 
 gible, and less liable to any misapprehension or misconstruction ? 
 
 i3th. Whether the articles of religion may not deserve a r^vV?.'.- 
 and the subscription to them and the common prayer be con- 
 trived after some other manner, less exceptionable than at 
 present ?
 
 74 Early Prayer Books. 
 
 These are the principal matters which have been long held up 
 for public consideration, as still requiring a review in the book of 
 common prayer; and altho' in the judgment of the Church there 
 be nothing in it "contrary to the word of God, or to sound 
 doctrine, or which a godly man may not submit unto, or which is 
 not fairly defensible, if allowed such just and favourable con- 
 struction as in common equity ought to be allowed to all human 
 compositions ; " yet, upon the principles already laid down, 
 (namely "the promoting of peace and unity in the Church ; the ex- 
 citing of piety and devotion, and the removing, as far as possible, 
 of all occasion of cavil or quarrel against the liturgy,") the pious 
 and excellent divines who were commissioned in 1689, proceeded 
 to the execution of the great work assigned them. They had be- 
 fore them all the exceptions which had, since the act of uni- 
 formity, been at any time made against any parts of the church 
 service which are chiefly set forth in the foregoing queries. They 
 had likewise many propositions and advices, which had been 
 offered at several times by some of the most eminent bishops and 
 divines upon the different heads in question. Matters were well 
 considered, freely and calmly debated ; and all was digested into 
 one entire * correction of every thing that seemed liable to any just 
 
 * It will, without doubt, be agreeable to the members of our Church, and those 
 who esteem our liturgy and public service, to have at least a general account of the 
 alterations and amendments which were desired and designed by such great and 
 good men as Archbishop Tillotson and others, whose names are in the following 
 account taken from Bishop Burnet, who was also in the commission, and from L)r. 
 Nichols : 
 
 " They began with reviewing the liturgy ; and first they examined the calendar ; 
 in which, in the room of the apocryphal lessons, they ordered certain chapters of 
 canonical scripture to be read, that were more for the peoples edification. The 
 Athanasian creed being disliked by many persons on account of the damnatory 
 clause, it was left at the minister's choice to use or change it for the Apostles creed. 
 New collects were drawn up more agreeable to the epistles and gospels, for the 
 whole course of the year, and with a force and beauty of expression capable of 
 affecting and raising the mind in the strongest manner. The first draught was by 
 Dr. Patrick, who was esteemed to have a peculiar talent for composing prayers. 
 Dr. Burnet added to them yet further force and spirit. Dr. Stillingfleet then ex- 
 amined every word in them with the exactest judgement. Dr. Tillotson gave them 
 the last hand, by the free and masterly touches of his flowing eloquence. Dr. 
 Kidder, who was well versed in the oriental languages, made a new translation of 
 the psalms, more conformable to the original. Dr. Tennison having collected the
 
 Prayer Book of 1786. 75 
 
 objection. But this great and good work miscarried at that 
 time ; and the civil authority in Great Britain hath not since 
 thought it proper to revive it by any new commission. 
 
 But when, in the course of divine providence, these American 
 States became independent with respect to civil government, their 
 ecclesiastical independence was necessarily included ; and the differ- 
 ent religious denominations of Christians in these states were left 
 at full and equal liberty to model and organize their respective 
 Churches and forms of worship and discipline, in such manner as 
 thfy might judge most convenient for their future prosperity ; 
 consistently with the constitution and laws of their country. 
 
 The attention of this Church was, in the first place, drawn to 
 those alterations in the liturgy which became necessary in the 
 prayers for our civil rulers, in consequence of the revolution ; and 
 the principal care herein was to make them conformable to what 
 ought to be the proper end of all such prayers, namely, that 
 " rulers may have grace, wisdom and understanding to execute 
 justice and to maintain truth ; and that the people may lead quiet 
 and peaceable lives, in all godliness and honesty." 
 
 But while these alterations were in review before the late CON- 
 VENTION, they could not but, with gratitude to God, embrace the 
 happy occasion which was offered to them (uninfluenced and 
 unrestrained by any worldly authority whatsoever) to take a 
 further review of the public service, and to propose to the Chttrch 
 at large such other alterations and amendments therein as might 
 
 words and expressions throughout the liturgy, which had been excepted against, 
 proposed others in their room, which were more clear and plain." Other things were 
 
 likewise proposed, as that the c 
 the choice of the parents ; and it 
 if any refused or scrupled to rece 
 tered to them in their pews ; tha 
 I. em fasts to consist only in ex 
 
 oss in baptism might be either used or omitted at 
 s further added from other certain accounts, "that 
 ve the Lord's Supper kneeling, it may be adminis- 
 a rubrick be made, declaring the intention of the 
 raordinary acts of devotion ; not in distinction of 
 
 meats ; that the absolution may be read by a deacon ; the word priest to be changed 
 into minister; the Gloria Patri not to be repeated at the end of every psalm, but of 
 nil appointed for morning and evening that the words in the Te Deum, Thine 
 honourable, true and only Son, be changed into thine only begotten Son ; that the 
 Benedicite be changed into the i28th psalm, and other psalms appointed for the 
 Benedictus and Nunc Dimittis ; that if any desire to have godfathers and god- 
 mothers omitted, their children may be presented in their own names," &c.
 
 76 Early Prayer Books. 
 
 be deemed expedient ; whether consisting of those which have 
 been heretofore so long desired by many, or those which the late 
 change of our circumstances might require, in our religious as 
 well as civil capacity. 
 
 By comparing the following book, as now offered to the Church, 
 with this preface and the notes annexed, it will appear that most 
 of the amendments or alterations which had the sanction of the 
 great divines of 1689, have been adopted, with such others as are 
 thought reasonable and expedient. 
 
 The service is arranged so as to stand as nearly as possible in 
 the order in which it is to be read. A selection is made both of the 
 reading and singing psalms, commonly so called. Wherever the 
 Bible-translation of the former appeared preferable to the old 
 translation, it hath been adopted ; and in consequence of the new 
 selection, a new division and considerable abridgement of the 
 daily portions to be read became necessary; and as the "Glory 
 be to the Father," &c. is once said or sung before the reading of 
 the psalms in Morning and Evening prayer, it was conceived 
 that, in order to avoid repetition, the solemnity would be en- 
 creased by allowing the minister to conclude the portion of the 
 psalms which is at any time read, with that excellent doxology 
 somewhat shortened, "Glory to God on high," &c. especially 
 when it can be properly sung. With respect to the psalmody or 
 singing psalms, for the greater ease of chusing such as are suited 
 to particular subjects and occasions, they are disposed under the 
 several metres and the few general heads to which they can be 
 referred ; and a collection of hymns are added, upon those evangeli- 
 cal subjects and other heads of Christian worship, to which the 
 psalms of David are less adapted, or do not generally extend. 
 
 It seems unnecessary to enumerate particularly all the differ- 
 ent alterations and amendments which are proposed. They will 
 readily appear, and it is hoped the reason of them also, upon a 
 comparison of this with the former book. The Calendar and 
 Rubricks have been altered where it appeared necessary, and the 
 same reasons which occasioned a table oijirst lessons for Sundays 
 and other Holy-days, seemed to require the making of a table of
 
 Prayer Book of 1786. 77 
 
 second lessons also, which is accordingly done. Those for the 
 morning are intended to suit the several seasons, without any 
 material repetition of the epistles and gospels for the same 
 seasons; and those for the evening are selected in the order of 
 the sacred books. Besides this, the table of first lessons has 
 been reviewed ; and some new chapters are introduced on the 
 supposition of their being more edifying ; and some transpo- 
 sitions of lessons have been made, the better to suit the seasons. 
 
 And whereas it hath been the practice of the Church of 
 England to set apart certain days of thanksgiving to Almighty 
 God for signal mercies vouchsafed to that church and nation, it 
 hath here also been considered as conducive to godliness, that 
 there should be two annual solemn days of prayer and thanks- 
 giving to Almighty God set apart; viz. the fourth DAY OF JULY, 
 commemorative of the blessings of civil and religious liberty in 
 the land wherein we live ; and the first Thursday of November for 
 the fruits of the earth ; in order that we may be thereby stirred 
 up to a more particular remembrance of the signal mercies of 
 God towards us; the neglect of which might otherwise be the 
 occasion of licentiousness, civil miseries and punishments. 
 
 The case of such unhappy persons as may be imprisoned for 
 debt or crimes claimed the attention of this Church ; which 
 hath accordingly adopted into her liturgy the form of the visit- 
 ation of prisoners in use in the Church of Ireland. 
 
 In the creed commonly called the Apostles' creed, one clause* 
 is omitted, as being of uncertain meaning ; and the articles of 
 religion have been reduced in number ; yet it is humbly con- 
 ceived that the doctrines of the Church of England are pre- 
 served entire, as being judged perfectly agreeable to the gospel. 
 
 It is far from the intention of this Church to depart from the 
 
 *The clause meant is, "Christ's descent into hell," which, as Bishop Burnet, 
 Bishop Pearson, and other writers inform us, is found in no creed, nor mentioned 
 by any writer, until about the beginning of the 5th century ; and in the first creeds 
 that have this clause or article, that of Christ's burial not being mentioned in them, 
 it follows that they understood the descent into hell only of his burial or descent 
 into the grave, as the word is otherwise translated in the Bible. The Nicene creed 
 hath only the burial, and the Athanasian only the descent into hell.
 
 7 8 Early Prayer Books. 
 
 Church of England, any farther than local circumstances require, 
 or to deviate in any thing essential to the true meaning of the 
 thirty-nine articles ; although the number of them be abridged 
 by some variations in the mode of expression, and the omission 
 of such articles as were more evidently adapted to the times 
 when they were first framed and to the political constitution 
 of England. 
 
 And now, this important work being brought to a conclusion 
 it is hoped the whole will be received and examined by every 
 true member of our Church and every sincere Christian with 
 a meek, candid and charitable frame of mind ; without preju- 
 dice or prepossessions; seriously considering what Christianity 
 is, and what the truths of the gospel are ; and earnestly 
 beseeching Almighty God, to accompany with his blessing 
 every endeavour for promulgating them to mankind in the 
 clearest, plainest, most affecting and majestic manner, for the 
 sake of Jesus Christ, our blessed Lord and Saviour. 
 
 Twenty-four pages are covered with Tables of the 
 moveable and immoveable Feasts, of Scripture 
 Lessons, and for finding Easter. 
 
 The changes found in the Proposed Book are 
 indicated by the following particulars. In the 
 order for Morning Prayer, the following sentences 
 of Scripture were added : 
 
 The Lord is in his holy temple ; let all the earth keep silence 
 before him. Hab ii. 20. 
 
 From the rising of the sun even unto the going down of the 
 same, my Name shall be great among the Gentiles ; and in 
 every place incense shall be offered unto my Name, and a pure 
 offering : for my Name shall be great among the heathen, saith 
 the Lord of hosts. Mai. \. u.
 
 Prayer Book of ij86. 79 
 
 The sentences are used in Evening Prayer but 
 the printing is not repeated. 
 
 The form of Absolution is retained, but the rubric 
 is altered, so that it reads: 
 
 ' 'A declaration concerning the Forgiveness of Sins; to be made by the 
 Minister alone, standing; the People still kneeling." 
 
 In the Lord's Prayer "who" takes the place of 
 "which," and "those who trespass" for "them 
 that trespass." 
 
 After the Venite is this direction : 
 
 ' 'Instead of saying the Gloria Patri at the end of each Psalm, let it be 
 said only at the end of the whole portion of Ps -Ims ; or, in the 
 place thereof, let the foil crwing Anthem be said or sung," 
 
 The anthem referred to is the Gloria in Excelsis. 
 
 In the Te Demn the word ' ' adorable ' ' is substi- 
 tuted for ' ' honourable ' ' and the clause ' ' thou didst 
 not abhor the Virgin's womb " is changed to " thou 
 didst humble thyself to be born of a pure Virgin." 
 " Lighten upon us" was changed to "be upon us," 
 and the last verse, " O Lord in thee have I trusted," 
 etc., was omitted. 
 
 The Benedicite is removed from Morning Prayer 
 and placed at the end of the Psalter, with a note 
 directing that it be used "on the 3ist day of any 
 month." 
 
 The Nicene and Athanasian Creeds were stricken
 
 8o Early Prayer Books. 
 
 out, and the clause in the Apostles' Creed, "He 
 descended into Hell," was omitted. 
 
 The petitions after the creed, "Lord, have mercy 
 upon us," etc., were erased. In the suffrage after 
 the Lord's Prayer, "O Lord, save the King," the 
 language was changed to, "O Lord, bless and pre- 
 serve these United States." The word "chosen" 
 was eliminated from the sentence, "And make thy 
 chosen people joyful." 
 
 The two suffrages that follow were also omitted. 
 The rubric before the Collect for Peace went the 
 same way. In the Collect for Grace the words " be 
 ordered," were rescinded, and "be" put in the 
 place of "to do always that is," so that the sentence 
 reads, "but that all our doings may, by thy govern- 
 ance be righteous in thy sight." 
 
 In the Prayer for the Clergy and People, the word- 
 ing was changed to " Almighty and everlasting God, 
 send down upon all Bishops and other pastors, and 
 the congregations committed to their charge," etc. 
 The prayer for the royal family was omitted from 
 the Morning and Evening Service. 
 
 In the Psalter, verses that had an imprecatory 
 indication were removed. The portions appointed 
 for each day were not made up of single Psalms 
 read in continuity, but of selected verses from several 
 Psalms. Of this treatment, Bishop Seabury speaks
 
 Prayer Book of 1786. 81 
 
 in 1789, in writing to Bishop White. He says, 
 "The mutilating the Psalms is supposed to be an 
 unwarrantable liberty, and such as was never before 
 taken with Holy Scriptures by any Church. It 
 destroys that beautiful chain of prophecy that runs 
 through them, and turns their application from 
 Messiah and the Church, to the temporal state and 
 concerns of individuals." 
 
 In the Litany the fifteenth, sixteenth, seventeenth 
 and eighteenth petitions were erased, and instead of 
 the twentieth and twenty-first the following was 
 used: "That it may please thee to endue the Con- 
 gress of these United States, and all others in 
 authority, legislative, executive and judicial, with 
 grace, wisdom and understanding, to execute 
 justice and maintain truth." 
 
 The short petitions were changed to read : 
 
 Son of God, we beseech thee to hear us. 
 Son of God, we beseech thee to hear us. 
 
 O Lamb of God, who takest away the sins of the world ; 
 Grant us thy peace. 
 O Christ, hear us. 
 O Christ, hear its. 
 
 Lord, have mercy upon us and deal not with us according to 
 our sins. 
 
 Neither reward us according to our iniqiiities. 
 
 Also the words, " Let us pray," in the two places 
 where they occur, and the Gloria Patri, were omitted.
 
 82 Early Prayer Books. 
 
 The Lord's Prayer in the Litany, with its rubric, was 
 treated in the same way. When the Litany was not 
 said the prayer for Parliament, changed to a petition 
 for Congress, was used. The prayer for the King's 
 Majesty was converted into a form for the President 
 of the United States. 
 
 In the prayer beginning, "O God, merciful 
 Father," "justly" is introduced for "righteously." 
 
 Several changes were made in the Holy Com- 
 munion office. In the first warning, "condem- 
 nation" is supplied for "damnation." The words 
 "lest, after the taking of the Holy Sacrament, the 
 devil enter into you, as he entered into Judas, and 
 fill you full of all iniquities, and bring you to 
 destruction of body and soul," and the sentence, 
 "that by the ministry of God's holy Word, he may 
 receive the benefit of absolution," are omitted. 
 Also among the omissions are the words, "learned 
 and discreet," as applied to the minister. In the 
 longer Exhortation the line reading, "then we dwell 
 in Christ and Christ in us; we are one with Christ 
 and Christ with us," and also the thought expressed 
 in the words, "we eat and drink our own damnation, 
 not considering the Lord's Body; we kindle God's 
 wrath against us ; we provoke him to plague us with 
 divers diseases, and sundry kinds of death," are 
 among the things that the revisers counted out.
 
 Prayer Book of ij86. 83 
 
 The rubric before the prayer of Absolution was 
 changed to read, 
 
 ' ' Then shnll the Minister (the Bishop, if he be present) stand up, 
 and, turning to the people say." 
 
 The first collect for the king in the Communion 
 Service was omitted, and the second altered from 
 the singular to the plural, and the wording changed. 
 
 Decided changes were made in The Ministration 
 of Public Baptism of Infants. To the second rubric 
 at the head of the office, was added this line, "and 
 Parents shall be admitted as sponsors, if it be de- 
 sired." In the second prayer the petition, "may 
 receive remission of his sins," is altered to read, 
 "may receive remission of sin," and in the address 
 to the sponsors, the words "to release him from 
 sin" take the place of "to release him of his sins." 
 
 The questions to the sponsors are changed to this 
 form : 
 
 Dost thou believe all the Articles of the Christian Faith as 
 contained in the Apostles' Creed ; and wilt thou endeavour to 
 have this child instructed accordingly ? 
 
 Answer. I do believe them : and by God's help will endeavour 
 so to do. 
 
 Minister. Wilt thou endeavour to have him brought up in the 
 fear of God, and to obey his holy Will and Commandments ? 
 
 Answer. I will, by God's assistance.
 
 84 Early Prayer Books. 
 
 Provision is made for the omission of the sign of 
 the cross, if it be desired. An alternate form is sup- 
 plied in these words, "We receive this Child into the 
 congregation of Christ's flock; and pray that here- 
 after he may never be ashamed," etc. The prayer 
 beginning, "Seeing now, dearly beloved brethren, 
 that this Child is regenerate," etc., is entirely 
 omitted. The word "regenerate," in the petition 
 after the Lord's Prayer, is omitted, and the clause, 
 "We yield thee hearty thanks, most merciful Father, 
 that it hath pleased thee to regenerate this Infant 
 with thy Holy Spirit, to receive him for thine own 
 Child by adoption, and to incorporate him into thy 
 holy Church," finds a substitute in this language, 
 'We yield thee hearty thanks, most merciful Father, 
 that it hath pleased thee to receive this Infant as 
 thine own Child by Baptism, and to incorporate him 
 into thy holy Church." In the final exhortation the 
 words, "to renounce the devil and all his works," 
 and " vulgar tongue," are erased. The same changes 
 were also extended to the office of private Baptism. 
 
 In the Catechism these were the alterations made : 
 
 Quest. When did you receive this name ? 
 
 Answ. I received it in Baptism ; whereby I became a member 
 of the Christian Church. 
 
 Quest. What was promised for you in Baptism ? 
 
 Answ. That I should be instructed in all the Articles of the 
 Christian Faith, as contained in the Apostles' Creed ; and
 
 Prayer Book of 1786. 85 
 
 brought up in the fear of God, and to obey his holy Will and 
 Commandments. 
 
 Quest. Dost thou think that thou art bound to believe all the 
 Articles of the Christian faith, as contained in the Apostles' 
 Creed, and to obey God's holy Will, and keep his Command- 
 ments ? 
 
 Answ. Yes, verily, etc. 
 
 Instead of the words, "verily and indeed taken," 
 the expression "spiritually taken" was substituted, 
 in the answer to the question, "What is the inward 
 part, or thing signified? " 
 
 In the office of Confirmation the questions are as 
 follows : 
 
 Do ye here in the Presence of God, and this Congregation, 
 profess your Belief in all the Articles of the Christian Faith, 
 as contained in the Apostles' Creed, wherein ye were to be 
 instructed by the promise made for you at your Baptism ? 
 
 Answ. I do. 
 
 Quest. Do ye now, in your own Persons, promise to live in 
 this Faith, and in obedience to God's holy Will and Com- 
 mandments ? 
 
 Answ. I do. 
 
 In the prayer before the laying on of hands, "re- 
 generate" was ruled out. 
 
 In the Form of the Solemnization of Matrimony, 
 the Exhortation was reduced to a few lines. The 
 words, "I plight thee my troth," and, "pledged 
 their troth either to other," were omitted. So also 
 the line in the ring pledge, "with my body I thee
 
 86 Early Prayer Books. 
 
 worship." The whole service, as found in the 
 English Prayer Book after the Blessing, was cut 
 out. 
 
 Instead of a separate and particular service for 
 the Churching of Women, a special prayer was 
 appointed to be read after the General Thanks- 
 giving, worded as follows : 
 
 "O Almighty God, we give thee humble thanks, for that thou 
 hast been graciously pleased to preserve this woman thy servant 
 through the great pain and peril of Child-birth. Grant, we 
 beseech thee, most merciful Father, that she through thy help 
 may both faithfully live, and walk according to thy will, in this 
 life present, and also may be partaker of everlasting glory in the 
 life to come, through Jesus Christ our Lord. Amen." 
 
 The Commination Office of the English Prayer 
 Book was discontinued, and the three prayers of 
 that service were ordered to be used after the 
 Collect for Ash Wednesday. 
 
 In the Order for the Visitation of the Sick, the 
 Absolution of the Communion service was inserted, 
 and either of the Collects for Ash Wednesday could 
 be used. In the /ist Psalm the third, sixth, eighth, 
 ninth and eleventh verses were omitted. In the 
 Commendatory Prayer for the dying, the word 
 "purged" was stricken out, and for, "miserable 
 and naughty," the reading was changed to, "vain 
 and miserable.'
 
 Prayer Book of 1786. 87 
 
 In the Prayer for Persons troubled in Mind, these 
 sentences were erased: "Thou writest bitter things 
 against him, and makest him to possess his former 
 iniquities; thy wrath lieth hard upon him, and his 
 soul is full of trouble," After the removal of the 
 relative "but," the rest of the prayer moves on 
 unchanged. 
 
 In the Forms of Prayer to be used at Sea, the first 
 supplication was changed from, "That we may be a 
 safeguard unto our most gracious sovereign Lord 
 King George and his kingdoms" to "the United 
 States of America," and the word "Island" was 
 replaced by "Country." In the Collect beginning, 
 "O Almighty God, the Sovereign Commander," 
 etc., the sentence, "the honour of our Sovereign" 
 became "the honour of our Country." 
 
 In the Order for the Burial of the Dead, the word 
 " unbaptized " was removed from the rubric. Of 
 the 39th Psalm the verses five to ten, and twelve to 
 the end, and the first twelve of the QOth Psalm, were 
 to be used. 
 
 The committal service was altered to read : 
 
 "Forasmuch as it hath pleased Almighty God, in his wise 
 Providence, to take out of this world the soul of our deceased 
 brother lying now before us, we therefore commit fits Body to the 
 ground ; earth to earth, ashes to ashes, dust to dust ; looking for the 
 general Resurrection in the last Day, and the life of the World to 
 come, through our Lord Jesus Christ ; at whose second coming in
 
 Early Prayer Books. 
 
 glorious Majesty to judge the World, the Earth and the Sea shall 
 give up their Dead ; and the corruptible Bodies of those who 
 sleep in him shall be changed, and made like unto his own 
 glorious Body ; according to the mighty working whereby he is 
 able to subdue all things unto himself." 
 
 In the sentence, "I heard a voice," etc,, "who" 
 was inserted in the place of "which." The Collect 
 after the Lord's Prayer was omitted. In the next 
 one, the words, "as our hope is this our brother 
 doth," were left out and "them that" gave way to 
 " those who." 
 
 There were several additions and omissions of an 
 important character that marked the Proposed Book. 
 A Form of Prayer for the Visitation of Prisoners, 
 with a few changes, was inserted from the Irish 
 Prayer Book. Also a Form of Prayer and Thanks- 
 giving to Almighty God for the Fruits of the Earth 
 was added, its use to be yearly, on the first Thurs- 
 day in November. The thirtieth of January, the 
 twenty-ninth of May, the twenty-fifth of October 
 and the fifth of November, special days in the 
 English Prayer Book, were omitted. 
 
 On the 5th of October the Convention of 1785, 
 
 " Ordered, That a committee be appointed to 
 perpare a form of prayer and thanksgiving for the 
 fourth of July; and a committee was accordingly 
 appointed, viz. the Rev. Dr. Smith, the Rev. Dr.
 
 Prayer Book of 1786. 89 
 
 Magaw, the Rev. Dr. Wharton and the Rev. Mr. 
 
 Campbell." 
 
 After the adoption of the report it was 
 "Resolved, That the said form of prayer be used 
 
 in this Church, on the fourth of July for ever." 
 The service was as follows : 
 
 With the Sentence before Morning and Evening Prayer. 
 
 The Lord hath been mindful of us, and he shall bless us ; he 
 shall bless them that fear him, both small and great. O that 
 men would therefore praise the Lord for his goodness, and declare 
 the wonders that he doeth for the children of men. 
 
 Hymn instead of the Venite. 
 
 My song shall be alway of the loving-kindness of the Lord : 
 with my mouth will I ever be showing his truth from one gener- 
 ation to another. Psalm Ixxxix. i. 
 
 The merciful and gracious Lord hath so done his marvellous 
 works : that they ought to be had in remembrance. Psalm cxi. 4. 
 
 Who can express the noble acts of the Lord : or show forth all 
 his praise. Psalm cvi. 2. 
 
 The works of the Lord are great : sought out of all them that 
 have pleasure therein. Psalm cxi. 2. 
 
 For he will not alway be chiding : neither keepeth he his anger 
 for ever. Psalm, ciii. 9. 
 
 He hath not dealt with us after our sins : nor rewarded us 
 according to our wickedness. Verse 10. 
 
 For look how high the heaven is in comparison of the earth : 
 so great is his mercy toward them that fear him. Verse n. 
 
 Yea, like as a father pitieth his own children : even so is the 
 Lord merciful unto them that fear him. Verse 13. 
 
 Thou, O God, hast proved us : thou also hast tried us, like as 
 silver is tried. Psalm Ixvi. 9. 
 
 Thou didst remember us in our low estate, and redeem
 
 9O Early Prayer Books. 
 
 us from our enemies : for thy mercy endureth for ever. 
 Psalm cxxxvi. 23, 24. 
 
 Proper Psalm 118, except ver. 10, n, 12, 13, 22, 23, to con- 
 clude with ver. 24. 
 
 ist Lesson, Deut. viii. 2d Lesson, Thess. v. 12-24. 
 
 Collect for the Day. 
 
 Almighty God, who hast in all ages showed forth thy power 
 and mercy in the wonderful preservation of thy Church, and in 
 the protection of every nation and people professing thy holy 
 and eternal Truth, and putting their sure trust in thee ; we yield 
 thee our unfeigned thanks and praise for all thy public mercies, 
 and more especially for that signal and wonderful manifestation 
 of thy providence which we commemorate this day ; wherefore 
 not unto us, O Lord, not unto us, but unto thy Name be ascribed 
 all honour and glory, in all Churches of the Saints, from gener- 
 ation to generation, through Jesus Christ our Lord. Amen. 
 
 Thanksgiving for the Day. 
 
 O God, whose Name is excellent in all the earth, and thy glory 
 above the heavens ; who, as on this day, didst inspire and direct 
 the hearts of our delegates in Congress, to lay the perpetual 
 foundations of peace, liberty, and safety ; we bless and adore 
 thy glorious Majesty, for this thy loving-kindness and provi- 
 dence. And we humbly pray, that the devout sense of this 
 signal mercy may renew and increase in us a spirit of love and 
 thankfulness to thee, its only Author, a spirit of peaceable sub- 
 mission to the laws and government of our country, and a spirit 
 of fervent zeal for our holy religion, which thou hast preserved 
 and secured to us and our posterity. May we improve these 
 inestimable blessings for the advancement of religion, liberty, 
 and science throughout this land, till the wilderness and solitary 
 place be glad through us, and the desert rejoice and blossom as 
 the rose. This we beg through the merits of Jesus Christ our 
 Saviour. Amen.
 
 Prayer Book of 1786. 91 
 
 In addition to the sentences from the Psalms the 
 following appeared in the printed book : 
 
 The Eternal God is thy refuge, and underneath are the ever- 
 lasting Arms. Deut. xxxiii. 27. 
 
 Israel then shall dwell in safety alone: the fountain of Jacob 
 shall be upon a land of corn and of wine ; also his heavens shall 
 drop down dew. Verse 28. 
 
 Happy art thou, O Israel : who is like unto thee, O people 
 favoured by the LORD, the shield of thy help, and who is the 
 sword of thy Excellency ! Verse 29. 
 
 The Epistle, Philip iv. 4 to 9, and the Gospel, 
 St. John viii. 31 to 37, were added by the Com- 
 mittee, as they believed they had the authority to 
 do so. The service was not adopted by a unani- 
 mous vote, as differences of opinion existed con- 
 cerning it. Bishop White, in his Church History, 
 says: 
 
 "This was the most injudicious step taken by the Convention. 
 Might they not have foreseen, that every clergyman, whose 
 political principles interfered with the appointment, would be 
 under a strong temptation to cry down the intended book, if it 
 were only to get rid of the offensive holiday ? Besides this point 
 of prudence, was it not the dictate of moderation, to avoid the 
 introducing of extraneous matter of difference of opinion, in a 
 Church that was to be built up ? Especially, when there was in 
 contemplation the moderating of religious tests, was it consistent 
 to introduce a political one? It was said, that the revolution 
 being now accomplished, all the clergy ought, as good citizens, 
 to conform to it ; and to uphold, as far as their influence ex- 
 tended, the civil system which had been established. Had the
 
 92 Early Prayer Books. 
 
 question been concerning the praying for the prosperity of the 
 commonwealths, and for the persons of those who rule in them, 
 the argument would have been conclusive; and, indeed, this had 
 been done by all the remaining clergy, however disaffected they 
 might have been, throughout the war. But the argument did 
 not apply to a retrospective approbation of the origin of the civil 
 constitutions, or rather, to a profession of such approbation, 
 contrary to known fact." 
 
 This service for the Fourth of July never got 
 beyond the Proposed Book, and never has been 
 placed in any of the standard Prayer Books. 
 
 The Table of Holy Days, as fixed by the Pro- 
 posed Book, were: "All the Sundays in the year, 
 in the order enumerated in the Table of Proper 
 Lessons, with their respective services; Christmas, 
 Circumcision, Epiphany, Easter Day, Monday and 
 Tuesday, Ascension Day, Whitsun- Day, Monday 
 and Tuesday. The following days are to be ob- 
 served as Days of Fasting, viz. : Good Friday and 
 Ash Wednesday. The following days are to be 
 observed as Days of Thanksgiving, viz. : the Fourth 
 of July, in commemoration of American Inde- 
 pendence, and the First Thursday in November, 
 as a day of General Thanksgiving." 
 
 In the revision of the Articles of Religion, the 
 Convention of 1785 omitted wholly some that are 
 in the English Prayer Book, blended others, changed 
 the language of still others, and in a few cases added
 
 Prayer Book of 1786. 93 
 
 new ones. The number was reduced from thirty- 
 nine to twenty. The first five articles in the English 
 Book were condensed and then expressed in one 
 article. This is as follows: 
 
 i . Of Faith in the Holy Trinity. 
 
 There is but one living, true, and Eternal God, the Father 
 Almighty ; without body, parts or passions ; of infinite Power, 
 Wisdom and Goodness ; the maker and preserver of all things 
 both visible and invisible ; And one Lord Jesus Christ, Son of 
 God, begotten of the Father before all worlds, very and true 
 God ; who came down from heaven, took man's nature in the 
 womb of the Blessed Virgin of her substance, and was God and 
 man in one person, whereof is one Christ; who truly suffered, 
 was crucified, dead and buried, to reconcile his Father to us, and 
 to be a sacrifice for the sins of all men ; He arose again from 
 death, ascended into heaven, and there sitteth until he shall 
 return to judge the world at the last day ; And one Holy Spirit, 
 the Lord and Giver of life, of the same divine nature with the 
 Father and the Son. 
 
 II. Of the Sufficiency of the Holy Scriptures for Salvation. 
 
 This is the same as Article VI. of the English 
 Prayer Book, without change. 
 
 > 
 
 III. Of the Old and New Testament. 
 
 There is a perfect harmony and agreement between the Old 
 Testament and the New ; for in both everlasting life is offered to 
 mankind by Christ, who is the only mediator between God and 
 Man ; and although the law given by Moses, as to ceremonies 
 and the civil precepts of it, doth not bind Christians ; yet all 
 such are obliged to observe the moral commandments which he 
 delivered.
 
 94 Early Prayer Books. 
 
 This is an abbreviation of Article VII. of the 
 former Book. 
 
 IV. Of the Creed. 
 
 The Creed, commonly called the Apostles' Creed, ought to be 
 received and believed : because it may be proved by the holy 
 Scripture. 
 
 This is also an abbreviation, as all references are 
 omitted concerning the Nicene and Athanasian 
 Creeds. 
 
 V. Of Original Sin. 
 
 By the fall of Adam, the nature of Man is become greatly 
 corrupted, having departed from its primitive innocence, and 
 -that original righteousness in which it was at first created by 
 God. For we are now so inclined naturally to do evil, that the 
 flesh is continually striving to act contrary to the Spirit of God : 
 which corrupt inclination still remains even in the regenerate. 
 But although there is no man living who sinneth not, yet we 
 must use our sincere endeavours to keep the whole law of God, 
 so far as we possibly can. 
 
 This is worded differently from the original Arti- 
 cle and is shortened. Bishop White, in his Church 
 History, says: 
 
 "On the subject of original sin, an incident occurred, strongly 
 marking the propensity already noticed, unwarily to make private 
 opinion the standard of public faith. The sub-committee had 
 introduced into this article the much controverted passage in the 
 seventh chapter of the Epistle to the Romans, beginning at the 
 ninth verse ; and they had applied it as descriptive of the 
 Christian state. The construction is exacted by a theory, 
 than which nothing was further from that of the gentleman 
 (Dr. Smith) who would have bound this sense of the passage
 
 Prayer Rook of 1786. 95 
 
 on the Church. The interpretation generally given by divines 
 of the Church of England, makes the words descriptive of man's 
 unregenerate state, in which there is a struggle between nature 
 and grace, to the extent of the terms made use of in Scripture. 
 This seems necessary to a conformity with the Christian 
 character, as drawn in innumerable places. It was on a 
 proposal of the author, that the article was altered in this 
 particular, although the gentleman who had drafted it not 
 only earnestly contended for his construction of the text, but 
 could not be made sensible of the danger which would have 
 resulted from the establishing of that construction, as a test to 
 every candidate for orders." 
 
 VI. Of Free-will. 
 
 The condition of man, after the Fall of Adam, is such, that he 
 cannot turn and prepare himself, by his own natural strength 
 and good works, to Faith, and Calling upon God : Wherefore we 
 have no power to do good works, pleasing and acceptable to God, 
 without the grace of God by Christ giving a good will, and work- 
 ing with us, when we have that good will. 
 
 But one change was introduced by converting. 
 " Christ preventing us, that we may have a good 
 will," into, " Christ giving a good will." 
 
 VII. Of the Justification of Man. 
 
 We are accounted righteous before God, only for the merit of 
 our Lord and Saviour Jesus Christ, by Faith ; and not for our 
 own works or deservings. Wherefore, that we are justified by 
 Faith only, is a most wholesome Doctrine, and very full of 
 comfort. 
 
 The same as the original Article with the ex- 
 ception of the omission of the last line reading :
 
 96 Early Prayer Books. 
 
 " as more largely expressed in the Homily of Justifi- 
 cation." Bishop White writes : 
 
 " On the subject of the articles, a dispute arose in regard to the 
 article on justification ; not as it was at last agreed on, but as it 
 was proposed by the sub-committee. The objection was urged 
 principally by the secretary of the convention the Rev. Dr. 
 Griffith and by the author. The proposed article was at last 
 withdrawn, and the words of the thirty-nine articles, on that 
 subject, were restored. In this there is certainly no super- 
 addition to what is held generally by divines of the Church of 
 England. As to the substitute proposed, the objection made to 
 it, was its being liable to a construction contrary to the great 
 evangelical truth, that salvation is of grace. It would have been 
 a forced construction, but not to be disregarded." 
 
 VIII. Of Good Works. 
 
 This is a repetition of the Twelfth English Article 
 unchanged. 
 
 IX. Of Christ alone without Sin. 
 
 Christ, by taking human nature on him, was made like unto us 
 in all things, sin only excepted. He was a lamb without spot, 
 and by the sacrifice of himself once offered, made atonement and 
 propitiation for the sins of the world ; and sin was not in him. 
 But all mankind besides, although baptized and born again in 
 Christ, do offend in many things. For if we say we have no sin, 
 we deceive ourselves, and the truth is not in us. 
 
 X. Of Sin after Baptism. 
 
 They who fall into sin after baptism may be renewed by 
 repentance : for although after we have received God's grace, 
 we may depart from it by falling into sin ; yet through the 
 assistance of his Holy Spirit, we may by repentance and the 
 amendment of our lives, be restored again to his favour. God
 
 Prayer Rook of 1786. 97 
 
 will not deny forgiveness of sins to those who truly repent, and 
 do that which is lawful and right ; but all such through his 
 mercy in Christ Jesus, shall save their souls alive. 
 
 Articles IX. and X. are practically the same as in 
 the English Book, except the language is somewhat 
 modified and softened. 
 
 XI. Of Predestination. . 
 
 Predestination to life, with respect to every Man's salvation, is 
 the everlasting purpose of God. secret to us : and the right 
 knowledge of what is revealed concerning it, is full of comfort to 
 such truly religious Christians, as feel in themselves the spirit of 
 Christ, mortifying the works of their flesh and earthly affections, 
 and raising their minds to heavenly things. But we must receive 
 God's promises as they are generally declared in Holy Scripture, 
 and do his will, as therein is expressly directed : for without 
 holiness of life no man shall be saved. 
 
 The long Article on Predestination was disposed 
 of, and these few lines served to take its place. In 
 his Church History, Bishop White writes: 
 
 "Some wished to get rid of the new article introduced con- 
 cerning predestination, without stating any thing in its place. 
 This, it is probable, would have been better than the proposed 
 article, which professes to say something on the subject, yet in 
 reality says nothing. But many gentlemen were of opinion, that 
 the subject was not to be passed over in silence altogether ; and 
 therefore consented to the article on predestination, as it stands 
 on the Proposed Book. The opinion of the author was, that the 
 article should be accommodated, not to individual condition, and 
 to everlasting reward and punishment, but to national desig- 
 nation, and to a state of covenant with God in the present life.
 
 98 Early Prayer Books. 
 
 Although this is a view of the subject still entertained by him, 
 yet he has been since convinced, that the introducing of it as an 
 article would have endangered needless controversy on the 
 meanings of the terms predestination and election, as used in the 
 New Testament. If we cannot do away the ground of contro- 
 versy heretofore laid, it at least becomes us to avoid the 
 furnishing of new matter for the excitement of it. As to the 
 article in the proposed book, although no one professed scruples 
 against what is there affirmed, yet there seemed a difficulty in 
 discovering for what purpose it was introduced. The author 
 never met with any who were satisfied with it." 
 
 XII. Of Obtaining eternal Salvation only by the Name of Christ. 
 
 No change introduced except in the reading of 
 the first line, "They are to be accounted pre- 
 sumptuous, who say," etc. 
 
 XIII. Of the Church and its Authority. 
 
 The visible Church of Christ is a congregation of faithful men, 
 wherein the true word of God is preached and the Sacraments 
 are duly administered, according to Christ's ordinance in all 
 things requisite and necessary : and every Church hath power to 
 ordain, change, and abolish rites and ceremonies, for the more 
 decent order and good government thereof ; so that all things be 
 done to edifying. But it is not lawful for the Church to ordain 
 any thing contrary to God's word, nor so to expound the 
 scripture, as to make one part seem repugnant to another; 
 nor to decree or enforce any thing to be believed as necessary 
 to salvation, that is not contained in the scriptures. General 
 Councils and Churches are liable to err, and have erred, even in 
 matters of Faith and Doctrine, as well as in their ceremonies. 
 
 Articles XIX. XX. and XXI. of the English Prayer 
 Book are shortened and consolidated in the above.
 
 Prvyer Book of 1786. 99 
 
 The reference to the Churches of Jerusalem, Alex- 
 andria, Antioch and Rome is omitted. 
 
 XIV. Of Ministering in the Congregation. 
 
 No alteration was made in this Article. 
 
 XV. Of the Sacraments. 
 
 A reproduction of the original Article, with the 
 exception of the omission of the following para- 
 graphs : 
 
 Those five commonly called Sacraments, that is to say, Con- 
 firmation, Penance, Orders, Matrimony and Extreme Unction, 
 are not to be counted for Sacraments of the Gospel, being such 
 as have grown partly of the corrupt following of the Apostles, 
 partly are states of life allowed in the Scriptures ; but yet have 
 not like nature of Sacraments with Baptism, and the Lord's 
 Supper, for that they have not any visible sign or ceremony 
 ordained of God. 
 
 The Sacraments were not ordained of Christ to be gazed upon, 
 or to be carried about, but that we should duly use them. And 
 in such only as worthily receive the same, they have a wholesome 
 effect or operation : but they that receive them unworthily, 
 purchase to themselves damnation, as Saint -Arw/saith. 
 
 XVI. Of Baptism. 
 
 Changed in reading, "not merely a sign," for, 
 "not only a sign," and "the forgiveness of sin," 
 for "forgiveness of sin." 
 
 XVII. Of the Lord's Slipper. 
 
 No change except in the omission of the words: 
 "The Sacrament of the Lord's Supper was not by
 
 loo Early Prayer Books. 
 
 Christ's ordinance reserved, carried about, lifted up, 
 or worshipped." 
 
 XVIII. Of the one Oblation of Christ upon the Cross. 
 
 This is expressed in the same way as the XXXI. st 
 Article of the English Church, but the last words are 
 omitted, as follows: 
 
 "Wherefore the sacrifices of Masses, in the which it was 
 
 commonly said, that the Priest did offer Christ for the quick 
 
 and the dead, to have remission of pain or guilt, were blasphe- 
 mous fables, and dangerous deceits." 
 
 XIX. Of Consecration and Ordination. 
 
 The book of Consecration of Bishops and Ordering of Priests 
 and Deacons, excepting such parts as require any Oaths incon- 
 sistent with the American revolution, is to be adopted, as con- 
 taining all things necessary to such Consecration and Ordering. 
 
 XX. Of a Christian Man's Oath. 
 
 The Christian Religion doth not prohibit any man from taking 
 an oath, when required by the Magistrate in testimony of 
 truth ; but all vain and rash swearing is forbidden by the Holy 
 Scriptures. 
 
 Both of these last Articles are in shortened form 
 and recast. As the total number was reduced from 
 XXXIX. to XX. it follows that some of the Articles 
 were wholly left out. The rejected ones bear the 
 following titles: Of Works before Justification, Of 
 Works of Supererogation, Of Purgatory, Of Speak- 
 ing in the Congregation in such a tongue as the
 
 Prayer Book of 1786. 101 
 
 people understandeth, Of the Unworthiness of the 
 Ministers, which hinders not the effect of the Sacra- 
 ment, Of the Wicked which eat not the Body of 
 Christ in the use of the Lord's Supper, Of both 
 kinds, Of the Marriage of Priests, Of Excommuni- 
 cate Persons, how they are to be avoided, Of the 
 Traditions of the Church, Of the Homilies, Of the 
 Civil Magistrates and Of Christian Men's Goods, 
 which are not common. 
 
 When the Proposed Book came from the press, it 
 did not receive a cordial reception. It called out a 
 great diversity of opinion and severe criticism. 
 There was no unanimity of feeling concerning it. 
 Maryland disliked it because of the omission of the 
 Nicene Creed, Pennsylvania wanted the Book 
 amended, New York refused to ratify it, Delaware 
 would call no Convention to consider it, and New 
 Jersey rejected it wholly. Its changes were too 
 sweeping and radical to please any body. Many 
 persons thought the matter of revision was prema- 
 ture, and that it should not have been attempted 
 before the American Church had her own bench of 
 Bishops. At a Convocation held at Derby, Conn., 
 in 1786, Bishop Seabury expressed himself very 
 decidedly on this point, for he said : 
 
 " It is always a disagreeable task to be obliged to mention any 
 matter with censure, or even disapprobation ; and I am very
 
 IO2 Early Prayer Books. 
 
 happy that the measure of which I am now to take notice, can 
 call for an animadversion, only by way of caution. A number 
 of the Clergy and Laity in the southern States, have undertaken 
 to revise and alter the Liturgy, and Offices, and Government of 
 the Church ; and have exhibited a Prayer-book to the public. 
 The time will not permit me to say anything of the merit of the 
 alterations in the Liturgy : But, I am persuaded, by an unpreju- 
 diced mind, some of them will be thought for the worse, most of 
 them not for the better. But the authority on which they have 
 acted, is unknown in the Episcopal Church. The government of 
 the Church by Bishops, we hold to have been established by 
 the Apostles, acting under the commission of Christ, and the 
 direction of the Holy Ghost ; and therefore is not to be altered 
 by any power on earth, nor indeed by an angel from heaven. 
 This government they have degraded, by lodging the chief 
 authority in a Convention of clerical and lay Delegates 
 making their Church Episcopal in its orders, but Presbyterian 
 in its government. 
 
 "Liturgies are left more to the prudence and judgment of the 
 governors of the Church : And the primitive practice seems to 
 have been, that the Bishop did, with the advice, no doubt of his 
 Presbyters, provide a Liturgy for the use of his diocese. This 
 ought to have been the case here. Bishops should first have 
 been obtained to preside over those Churches. And to those 
 Bishops with the Proctors of the Clergy, should have been 
 committed the business of compiling a Liturgy for the use of 
 the Church, through the States. This would have ensured unity 
 in doctrine, worship and discipline through the whole, which 
 upon the present plan will either not be obtained, or, if obtained, 
 will not be durable." 
 
 The Proposed Book was published in an edition 
 of four thousand volumes. This number was quite 
 sufficient for the needs of that day, and the book- 
 dealers complained that there was but little call for
 
 Prayer Book of ij86. 103 
 
 this publication, and it remained on their shelves 
 unsold. They never dreamed of the value it was to 
 have to the bibliophile a hundred years later. 
 Three years ago when a copy was sold for fifty 
 dollars, this was considered an extreme price. 
 Since then it has been known to sell as high as a 
 hundred and fifty dollars. The book was reprinted 
 in London in 1789, and the copies were limited, it is 
 said, to fifty. They are bound in red leather and 
 well printed. They are not without typographical 
 errors, and even one is detected on the title page. 
 Another English edition was issued at Bath, in 1847, 
 by the Rev. Peter Hall, in the fifth volume of his 
 work entitled Reliquiae Liturgicae. This is not 
 wholly trustworthy, for in such an important matter 
 as printing the Apostles' Creed the clause, "He 
 descended into Hell," is retained in brackets, when 
 it was entirely omitted from the American edition of 
 1786. The greater part of the Proposed Book was 
 published in the American Church Review for 1858. 
 It was also issued in book form by the Reformed 
 Episcopal Church in 1874, and reprinted in 
 Liturgiae Americanae in 1895. The chief interest, 
 however, will always center in the original Ameri- 
 can edition of 1786. 
 
 In the library of the Episcopal Divinity School of 
 Philadelphia, there is a copy of the Proposed Book
 
 IO4 Early Prayer Books. 
 
 that belonged to Rev. William Smith, D.D., one of 
 the principal promoters of the alterations it contains. 
 It is interesting, as it has the manuscript corrections 
 made by its original owner. The book was for 
 many years in the liturgical collection of the 
 Rt. Rev. W. B. Stevens, D.D., late Bishop of 
 Pennsylvania.
 
 l 3 
 The BOOK of 
 
 'COMMON PRAYER,? 
 
 And ADMINISTRATION of the A 
 
 SACRAMENTS, 
 i 
 
 AND 01 UK*. T 
 
 T Rites and Ceremonies of the Church, j 
 
 | ACCORDING TO THE USE OF 
 
 The P rot eft ant Epifcopal Church \ 
 
 1 M T H B 3 
 
 i UNITED STATES f 
 
 x j 
 
 i TOGETHER WITH THE 
 
 I 
 
 I 
 
 .'a 
 
 4 
 
 PSALTER, 
 
 o V 
 
 PSALMS or DAVID. 
 
 PHILADELPHIA) 
 A Printed by HALL tt SELLERS, in 
 
 MO C C X C. 
 
 Fac-simile of the title page of the first Standard Prayer Book of the 
 
 American Episcopal Church, printed bv Hall & Sellers, 
 
 of Philadelphia, in 179O. Exact size.
 
 EARLY STANDARD PRAYER BOOKS OF THE 
 AMERICAN EPISCOPAL CHURCH. 
 
 THE Proposed Book of 1786 had produced such a 
 wide spread dissatisfaction that there was no possi- 
 bility of its ratification. Only a few persons had 
 ever regarded it with favor. 
 
 Bishop Perry writes : l " Its use had never been 
 general, and in all but a few churches it was now 
 forever laid aside. In New England, its adoption 
 by Trinity Church, Boston, was only temporary. 
 At Trinity, Newport, R. I., the attempt to introduce 
 it, we are told by Bishop Seabury, was productive 
 of consequences threatening the very life of the 
 parish. Connecticut never admitted its use in any 
 of its churches, and in New York the influence of 
 Provoost was insufficient to secure its general intro- 
 duction. It was used for a time in Christ Church, 
 Philadelphia, as in numerous churches in the Middle 
 and Southern States, but its omissions and alterations 
 
 1 The Genesis of the American Prayer Book, p. 96. 
 105
 
 io6 Early Prayer Books. 
 
 were generally distasteful, and it was, in all cases, 
 after a brief time laid aside. The clergy returned to 
 the use of their old office books, the changes being 
 noted in manuscript, as in the case of the Christ 
 Church Prayer Book of the day, still religiously 
 preserved, and showing the alterations made to 
 render the service conformable to our civil inde- 
 pendence and the constitution of the independent 
 States." 
 
 Moreover the Proposed Book stood in the way of 
 any immediate extension of the Episcopate through 
 the Church of England. The Convention of 1785 
 petitioned the Archbishops of Canterbury and York 
 and the Bishops of the Church of England ' ' to 
 confer the Episcopal character on such persons as 
 shall be recommended by this Church in the several 
 States here represented." In their reply the English 
 prelates after expressing their affectionate regard for 
 the American Church, said, "With these sentiments, 
 we are disposed to make every allowance which can- 
 dour can suggest for the difficulties of your situation, 
 but at the same time we cannot help being afraid, 
 that, in the proceedings of your Convention, some 
 alterations may have been adopted or intended, 
 which those difficulties do not seem to justify. 
 Those alterations are not mentioned in your address ; 
 and, as our knowledge of them is no more than what
 
 Standard Prayer Books. 107 
 
 has reached us through private and less certain 
 channels, we hope you will think it just, both to 
 you and to ourselves, if we wait for an explanation. 
 For while we are anxious to give every proof, not 
 only of our brotherly affection, but of our facility in 
 forwarding your wishes, we cannot but be extremely 
 cautious, lest we should be the instruments of 
 establishing an Ecclesiastical system which will be 
 called a branch of the Church of England, but after- 
 wards may possibly appear to have departed from 
 it essentially, either in doctrine or in discipline." 
 This communication was presented to the Con- 
 vention that met in Christ Church, Philadelphia, 
 in June, 1786. A committee, consisting of Rev. 
 Doctors Smith, White and Wharton, and Messrs. 
 Parker and Griffin, was appointed to draw up a 
 reply. This answer was adopted by the Convention 
 and signed by all the delegates, both clerical and lay. 
 In this document is the following language : "We 
 are unanimous and explicit fn assuring your Lord- 
 ships, that we neither have departed from, nor 
 propose to depart from the doctrines of your 
 Church. We have retained the same discipline 
 and forms of worship, as far as was consistent with 
 our civil Constitutions ; and we have made no alter- 
 ations or omissions in the Book of Common Prayer 
 but such as that consideration prescribed, and such
 
 io8 Early Prayer Books. 
 
 as were calculated to remove objections, which it 
 appeared to us more conducive to union and general 
 content to obviate, than to dispute. It is well 
 known, that many great and pious men of the 
 Church of England have long wished for a revision 
 of the Liturgy, which it was deemed imprudent to 
 hazard, lest it might become a precedent for re- 
 peated and improper alterations. This is with us 
 the proper season for such a revision. We are now 
 settling and ordering the affairs of our Church, and 
 if wisely done, we shall have reason to promise our- 
 selves all the advantages that can result from sta- 
 bility and union. We are anxious to complete our 
 Episcopal system, by means of the Church of 
 England. We esteem and prefer it, and with grati- 
 tude acknowledge the patronage and favours for 
 which, while connected, we have constantly been 
 indebted to that Church. These considerations, 
 added to that of agreement in faith and worship, 
 press us to repeat our former request, and to en- 
 deavour to remove your present hesitation, by 
 sending you our proposed Ecclesiastical Constitution 
 and Book of Common Prayer." 
 
 At the General Convention held at Wilmington, 
 Delaware, in October, 1786, the reply of the 
 English Bishops was read. Very decidedly they 
 gave their opinion of the proposed Ecclesiastical
 
 Standard Prayer Books. 109 
 
 Constitution and Book of Common Prayer. Con- 
 cerning the latter they declared, " It was impossible 
 not to observe with concern, that if the essential 
 doctrines of our common faith were retained, less 
 respect, however, was paid to our Liturgy, than 
 its own excellence, and your declared attach- 
 ment to it, had led us to expect; not to mention 
 a variety of verbal alterations, of the necessity 
 or propriety of which we are by no means satisfied, 
 we saw with grief, that two of the Confessions of 
 our Christian faith, respectable for their antiquity, 
 have been entirely laid aside ; and that even in 
 that which is called the Apostles' Creed, an article is 
 omitted which was thought necessary to be inserted, 
 with a view to a particular heresy, in a very early 
 age of the Church, and has ever since had the vener- 
 able sanction of universal reception." Later in the 
 same letter they say, "Restore to its integrity the 
 Apostles' Creed, in which you have omitted an 
 article, merely, as it seems, from misapprehension of 
 the sense in which it is understood by our Church ; 
 nor can we help adding, that we hope you will think 
 it but a* decent proof of the attachment which you 
 profess to the services of our Liturgy, to give to the 
 other two Creeds a place in your Book of Common 
 Prayer, even though the use of them should be left 
 discretional."
 
 HO Early Prayer Books. 
 
 This communication from the English prelates 
 was referred to a special committee. In their 
 report touching the changes in the Prayer Book, 
 they declare : 
 
 First That in the Creed commonly called the Apostles' Creed 
 these words, " He descended into Hell," shall be and continue a 
 part of that Creed. 
 
 Secondly That the Nicene Creed shall also be inserted in the 
 said Book of Common Prayer, immediately after the Apostles 
 Creed, prefaced with the Rubric (or this). 
 
 And whereas, In consequence of the objections expressed by 
 their Lordships to the alterations in the Book of Common Prayer 
 last mentioned, the Conventions in some of the States represented 
 in this General Convention have suspended the ratification and 
 use of the said Book of Common Prayer, by reason whereof it 
 will be improper that persons to be consecrated or ordained 
 Bishops, Priests or Deacons respectively, should subscribe the 
 declaration contained in the Tenth Article of the General Eccle- 
 siastical Constitution, without some modification; Therefore it is 
 hereby determined and declared, 
 
 Thirdly That the second clause so to be subscribed by a 
 Bishop, Priest or Deacon of this Church, in any of the States 
 which have not already ratified or used the last mentioned Book 
 of Common Prayer, shall be in the words following: "And I do 
 solemnly engage to conform to the doctrine and worship of the 
 Protestant Episcopal Church, according to to the use of the 
 Church of England, as the same is altered by the General Con- 
 vention, in a certain instrument of writing passed by their 
 authority entitled, 'Alterations of the Liturgy of the Protestant 
 Episcopal Church in the United States of America, in order to 
 render the same conformable to the American Revolution, and 
 the Constitutions of the respective States,' until the new Book of 
 Common Prayer, recommended by the General Convention, shall 
 be ratified or used in the State in which I am (Bishop, Priest or
 
 Standard Prayer Books. 1 1 1 
 
 Deacon, as the case may be) by the authority of the Convention 
 thereof. And I do further solemnly engage, that when the said 
 new Book of Common Prayer shall be ratified or used by the 
 authority of the Convention in the State for which I am con- 
 secrated a Bishop (or ordained a Priest or Deacon) I will con- 
 form to the doctrine and worship of the Protestant Episcopal 
 Church, as settled and determined in the last mentioned Book of 
 Common Prayer and Administration of the Sacraments, set forth 
 by the General Convention of the Protestant Episcopal Church 
 in the United States." 
 
 And it is hereby further determined and declared, 
 That these words in the Preface to the new Proposed Book 
 of Common Prayer, viz. "In the creed, commonly called the 
 Apostles' Creed, one clause is omitted, as being of uncertain 
 meaning, and" together with the note referred to in that place, 
 be from henceforth, no part of the Preface to the said proposed 
 Book of Common Prayer. 
 
 And it is hereby further determined and declared, That the 
 Fourth Article of Religion in the new proposed Book of Common 
 Prayer, be altered to render it conformable to the adoption of the 
 Nicene Creed, as follows: "Of the Creeds. The two Creeds, 
 namely, that commonly called the Apostles' Creed and the 
 Nicene Creed, ought to be received and believed because 
 they," etc. 
 
 When this report was presented to the Convention, 
 a vote was taken as to whether the words, "He 
 descended into Hell," should be restored to the 
 Apostles' Creed. All the deputies from New 
 Jersey and South Carolina voted in the affirmative. 
 Two from New York voted the same way and one 
 in the negative. Three from Pennsylvania assented 
 and three dissented. Two delegates from Delaware
 
 112 Early Prayer Books. 
 
 answered in the affirmative and two in the negative, 
 So the clause was restored, thirteen persons having 
 voted in favor of it, and seven against it. 
 
 The restoration of the Nicene Creed met with no 
 opposition, as it was unanimously agreed to. The 
 proposition to restore the Athanasian Creed was 
 confronted with negative votes and it was defeated. 
 All the deputies from New York, Pennsylvania and 
 South Carolina voted against it and New Jersey and 
 Delaware were divided. Out of the twenty votes 
 only three were in the affirmative. 
 
 A committee was then appointed to draft a letter 
 to the Archbishops of England, answering their late 
 communications. In the course of this letter are 
 these words : 
 
 "We have taken into our most serious and 
 deliberate consideration the several matters so 
 affectionately recommended to us in those communi- 
 cations, and whatever could be done towards a 
 compliance with your fatherly wishes and advice, 
 consistently with our local circumstances, and the 
 peace and unity of our Church, hath been agreed 
 to, as, we trust, will appear from the enclosed Act 
 of our Convention, which we have the honour to 
 transmit to you, together with the Journal of our 
 proceedings." 
 
 Few as the alterations were that were made in the
 
 Standard Prayer Books. 113 
 
 Book of Common Prayer by the Convention at 
 Wilmington, Delaware, in 1786, the action of that 
 body evidently removed the objections of the 
 English Bishops against conferring the Episcopate 
 in America. On the 4th day of February, 1787, 
 the Rev. William White, D.D., and the Rev. 
 Samuel Provoost, D.D., were consecrated Bishops 
 in Lambeth Chapel, London. 
 
 The Convention that met in Philadelphia from 
 July 28th to August 8th, 1789, was a marked event, 
 as it was presided over by a Bishop, the Rt. Rev. 
 William White, D. D. This body unanimously 
 voted, "That it is the opinion of this Convention, 
 that the consecration of the Right Rev. Dr. Seabury 
 to the Episcopal office is valid." The representa- 
 tives present were from the States of New York, 
 New Jersey, Pennsylvania, Delaware, Maryland, 
 Virginia and South Carolina. After adopting the 
 Canons and Constitution, and the transaction of other 
 business, the Convention adjourned to meet on the 
 2Qth of the following September, in order to effect a 
 union with the churches of Connecticut, Massachusetts 
 and New Hampshire, that there might be a uni- 
 formity of worship, discipline and Church govern- 
 ment. At the date named the Convention met in 
 Philadelphia. It was in every sense a General 
 Convention, for the deputies came from all the
 
 1 14 Early Prayer Books. 
 
 dioceses in the United States, and Bishop Seabury 
 was present. Thus happily the union of the 
 American Episcopal Church was accomplished. It 
 was by the action of this body on October 3d, 
 1789, that the House of Bishops was given a sepa- 
 rate organization. The first meeting of the chief 
 pastors was held October 5th, with Bishops White 
 and Seabury present and Rev. Joseph Clarkson 
 acting as Secretary. 
 
 The Church, now fully organized as it had never 
 been before, was prepared to consider the important 
 duty of shaping a Liturgy, such as the Proposed 
 Book had failed to supply. Various committees, 
 consisting of five members each, were appointed to 
 prepare a Calendar and Table of Lessons, also the 
 Collects, Epistles and Gospels, the order of Morning 
 and Evening Service, the Litany, with occasional 
 prayers and thanksgivings, and the order for the 
 administration of the Holy Communion. Later 
 another committee was delegated ' ' to report in 
 what manner the Psalms should be used." The 
 sessions of the Convention were devoted chiefly to 
 considering the reports of these committees. The 
 work was at last completed, and Rev. Doctors 
 Smith, Magaw and Blackwell, with two laymen, 
 Hopkinson and Coxe, under the general direction 
 of Bishop White, were instructed to attend to the
 
 Standard Prayer Books. 1 1 5 
 
 printing of the first accepted Prayer Book. This 
 volume appeared in 1790, with the imprint of Hall 
 & Sellers, of Philadelphia. The book is a small 
 duodecimo, printed in double columns. The pages 
 before the Psalms in metre are not numbered, but 
 the remainder of the book is, making 221 pages. 
 
 There is a singular history about the title, 
 " Protestant Episcopal Church," on the first page of 
 this Prayer Book, inasmuch as the Church was never 
 given this name by the action of any General Con- 
 vention. The term seems to have been first used at 
 a gathering of the clergy and laity at Chestertown, 
 Maryland, in 1780. It was repeated at another 
 diocesan council in Maryland in 1784. It also 
 appears in the records of a Convention of the State 
 of New York in the same year. At a meeting of 
 the clergy and laity of the diocese of Pennsylvania, 
 in 1785, it was, " Resolved, that a committee, to be 
 composed as aforesaid, prepare and report a draft 
 of an Ecclesiastical Constitution for the Protestant 
 Episcopal Church in the State of Pennsylvania." 
 The name had also been adopted by the dioceses of 
 New Jersey and Virginia. But no action was taken by 
 the Conventions in 1785 and 1789, at Philadelphia, 
 formally and officially declaring this to be the name 
 of the Church. There is no recorded action whereby 
 this title was carried into effect. So it is a historic
 
 n6 Early Prayer Books. 
 
 fact that it reached the title page of the Prayer Book 
 by an indirect route. It is probable the name was 
 decided upon by the committee who had in charge 
 the printing of the volume. 
 Following the title page is 
 
 THE RATIFICATION 
 
 OF THE 
 
 BOOK OF COMMON PRAYER. 
 
 BY the Bishops, the Clergy, and the Laity of the Protestant 
 Episcopal Church in the United States of America, in CON- 
 VENTION, this Sixteenth Day of October, in the Year of our 
 Lord, One Thousand Seven Hundred and Eighty-nine: 
 
 This Convention, having in their present session set forth a 
 Book of Common Prayer, and Administration of the Sacraments, 
 and other Rites and Ceremonies of the Church, do hereby 
 establish the said Book : and they declare it to be the Liturgy 
 of this Church ; and require, that it be received as such by all 
 the members of the same : And this Book shall be in use from 
 and after the first Day of October, in the Year of our Lord One 
 Thousand Seven Hundred and Ninety. 
 
 The long preface of the Proposed Book, with its 
 numerous foot notes, is shortened in the Prayer 
 Book of 1790, and the thirteen "queries" con- 
 cerning the expediency of certain abbreviations are 
 omitted. 
 
 The Calendar of Lessons is revised. The reading 
 of the Apocrypha except on certain Saints' Days 
 was discontinued. In the table of fasts the line,
 
 Standard Prayer Books. i\7 
 
 "The Forty Days of Lent," is changed to, "The 
 Season of Lent." The festivals of the Saints called 
 Black-letter days are omitted, and the familiar 
 words in the English Prayer Book, known as 
 "Matins" and "Evensong," give way to the 
 substitutes, "Morning" and "Evening." The 
 Table of Lessons on which Easter will fall, from 
 1/86 to 1823, is continued from the Proposed 
 Book, but in a shortened form, under the hand of 
 Bishop White 
 
 In Morning and Evening Prayer the following 
 sentences were added to the opening words : 
 
 The Lord is in his holy temple ; let all the earth keep silence 
 before him. Hab. ii. 20. 
 
 From the rising of the sun even unto the going down of the 
 same, my Name shall be great among the Gentiles ; and in every 
 place incense shall be offered unto my Name, and a pure offer- 
 ing: for my Name shall be great among the heathen, saith the 
 LORD of hosts. Mai. i. u. 
 
 Let the words of my mouth, and the meditation of my heart, 
 be alway acceptable in thy sight, O LORD, my strength and my 
 redeemer. Psalm xix. 14, 15. 
 
 In the Exhortation, "most," before "chiefly," 
 and the words, "after me," at the close, were 
 omitted. In the General Confession, the Lord's 
 Prayer, and in all other places, "them that," was 
 changed to "those who." The Declaration of 
 Absolution in the Holy Communion could be used
 
 Ii8 Early Prayer Books. 
 
 instead of that after the General Confession, if the 
 officiating Priest desired it. 
 
 In the Venite the last four verses were dropped 
 and the following added : 
 
 O worship the Lord in the beauty of holiness ; let the whole 
 earth stand in awe of him. 
 
 For he cometh, for he cometh to judge the earth; and with 
 righteousness to judge the world, and the people with his truth. 
 
 The Benedictus was shortened to four verses. 
 Ten Selections of Psalms were supplied, any one of 
 which could be used in the place of the Psalms for 
 the day, and it was directed that at the end of every 
 Psalm, and likewise at the end of the Venite and 
 other Hymns, may be said or sung the Gloria Patri. 
 Portions of Psalms to be sung instead of the Venite 
 were appointed for Christmas Day, Ash Wednesday, 
 Good Friday, Ascension Day and Whitsun-day. 
 
 In the Te Deum, "adorable" was substituted for 
 "honourable," and " thou didst humble thyself to 
 be born of a Virgin," for "thou didst not abhor the 
 Virgin's womb," It will be observed that the 
 qualifying word "pure" before "Virgin," as used 
 in the Proposed Book, was omitted in this later 
 version of the Te Deum. The only other change 
 was, "let thy mercy be upon us," instead of "let 
 thy mercy lighten upon us."
 
 Standard Prayer Books. 119 
 
 After the second lesson at Morning Prayer the 
 Benedictus is to be sung, or the Jubilate Deo. 
 
 After the first lesson at Evening Prayer, the hymn 
 to be sung is the Cantate Domino, or Bonum est 
 confiteri. The Magnificat and Nunc dimittis were 
 omitted. 
 
 After the second lesson the hymn is the Dens 
 misereatnr, or Benedic, anima mea. 
 
 The Apostles' or Nicene Creed is appointed for 
 Morning and Evening Prayer. The words, "He 
 descended into Hell," in the Apostles' Creed are 
 printed in italics, and placed between brackets, and 
 the provision made that any churches can substitute 
 the words, "he went into the place of departed 
 spirits." The word "again," after "rose," was 
 dropped. The suffrages and responses are omitted, 
 except the first and the last, 
 
 The last paragraph in the Collect for Grace at 
 Morning Prayer is made to read : ' ' but that all our 
 doings, being ordered by thy governance, may be 
 righteous in thy sight ; through Jesus Christ our 
 Lord." 
 
 At Evening Prayer the Collect for Aid against 
 Perils begins thus : 
 
 r 'O Lord, our heavenly Father, by whose Almighty power we 
 have been preserved this day ; By thy great mercy defend 
 us," etc.
 
 I2O Early Prayer Books. 
 
 In the prayer for the President of the United 
 States and all in civil authority, the singular is 
 changed to the plural, and "prosperity," used 
 instead of ' ' wealth . ' ' 
 
 The prayer for Clergy and People reads : 
 
 "Almighty and everlasting God, from whom cometh every 
 good and perfect gift ; Send down upon our Bishops, and other 
 Clergy, and upon the Congregation committed to their charge, 
 the healthful Spirit of thy grace," etc. 
 
 In the Prayer for all conditions of Men, " the good 
 estate of the Catholic Church," is changed to, "we 
 pray for thy holy Church universal." 
 
 In the Litany are several alterations. In the 
 eighth petition the words, "From fornication and 
 all other deadly sin," are erased, and in their stead 
 we have," From all inordinate and sinful affections," 
 etc. In the thirteenth, "prosperity" takes the 
 place of "wealth." The fifteenth is changed to: 
 
 "That it may please thee to bless and preserve all Christian 
 Rulers and Magistrates, giving them grace to execute justice, and 
 to maintain truth." 
 
 The sixteenth, seventeenth, eighteenth, twentieth 
 and twenty-first are omitted. In the twenty-fourth, 
 "dread" is altered into "fear." In the twenty- 
 ninth the expression, "all women labouring with
 
 Standard Prayer Books. 121 
 
 child," is changed to, "all women in the perils of 
 child-birth." 
 
 A rubric is introduced giving the minister the 
 liberty of omitting the minor Litany if he desires to 
 do so. 
 
 In the Churching of Women, the doxology was 
 omitted from the Lord's Prayer, but it was added to 
 that prayer where it stands at the head of the Ante- 
 Communion office. A rubric directed also that the 
 prayer might be omitted, if it had been said before 
 at Morning Service. The words " here on earth," at 
 the close of the title of the Prayer for the Church 
 Militant, were omitted. In the same prayer was 
 added the petition, "We beseech thee also, so to 
 direct and dispose the hearts of all Christian rulers, 
 that they may truly and impartially administer 
 justice," etc. Also this sentence, "Give grace, O 
 heavenly Father, to all Bishops and other Ministers, 
 that," etc. Instead of the proper Preface for Trinity 
 Sunday, the following could be used: 
 
 "For the precious death and merits of thy Son Jesus Christ 
 our Lord, and for the sending to us of the Holy Ghost, the 
 Comforter ; who are one with thee in thy Eternal Godhead. 
 Therefore with Angels," etc. 
 
 ' ' The Oblation ' ' and ' ' The Invocation ' ' were 
 added as contained in the Scottish Prayer Book, 
 and the first Prayer Book of Edward VI. This was
 
 122 Early Prayer Books, 
 
 a most important and significant change, due mainly 
 to the influence of Bishop Seabury, through the 
 Concordate signed by him when he received the 
 Episcopate from the Church of Scotland. In "The 
 Oblation" the words, "WHICH WE NOW OFFER TO 
 THEE," were printed in small capitals. 
 
 In the Visitation of the Sick, the interrogatory 
 form of the Creed was omitted, but this was restored 
 in the next standard Book. In the Forms of Prayer 
 to be used at Sea, and in the Visitation of Prisoners, 
 the word " Minister" was not changed to " Priest," 
 but this was corrected in later books. In other 
 parts of the book the word "Priest," with some 
 exceptions, took the place of "Minister." 
 
 The rubric at the head of the Burial Service was 
 changed to read, " the Office ensuing is not to be used 
 for any unbaptised adults. 
 
 The first standard Prayer Book was marked by 
 several additions. These were in the way of Prayers 
 and Thanksgivings nine in number to be used 
 before the final prayers of Morning and Evening 
 Service, and in the use of the ten selections of 
 Psalms as already stated. It is to be observed that 
 in all the Psalms of the first standard Prayer Book 
 the musical colon is omitted. Among the other 
 additions that appeared for the first time must be 
 mentioned, Forms of Prayer to be used in Families.
 
 Standard Prayer Books. 123 
 
 The Office for the Visitation of Prisoners, originally 
 taken from the Irish Prayer Book, and the Form of 
 Prayer and Thanksgiving for the Fruits of the 
 Earth, both of which appeared in the Proposed 
 Book were retained. Bishop Perry says of the 
 American Episcopal Church that it was the " first of 
 all Christian bodies in this land, nationalizing the 
 Thanksgiving observance." The Fourth of July 
 Service was not retained. In the Visitation of the 
 Sick, prayers were introduced from the writings of 
 Jeremy Taylor. In the Marriage Ceremony the 
 opening address was abbreviated, and the entire 
 service after the Benediction, as found in the English 
 Book, was voted out. At the giving of the ring, the 
 words "with my body I thee worship," were 
 omitted. The form "I, M, take thee, N," was sub- 
 stituted for, "I, N, take thee, N." The Articles of 
 Religion are not found in the first standard Prayer 
 Book for the reason that legislation concerning them 
 was postponed to another Convention. The Psalms 
 in metre in the Book of 1790 were according to the 
 Tate and Brady version, and the hymns that were 
 authorized were twenty-seven in number. There 
 was a second impression of the book in 1790. 
 
 In this account the principal features in the 
 standard Prayer Book of 1790 have been given. 
 There were many minor changes involving a different
 
 124 Early Prayer Books. 
 
 reading of rubrics, the spelling of words, and the 
 punctuation of sentences, but to enlarge upon these 
 is not necessary. 
 
 Hall & Sellers, of Philadelphia, printed in 1791 
 another edition of this book. Like the first, it is a 
 duodecimo printed with slightly smaller type. The 
 book is practically the same, with a few exceptions, 
 and these refer chiefly to typography. A change is 
 made slightly in the Preface, so that the following 
 sentence reads, "In consequence of the aforesaid 
 resolution, the attention of this Church was, in the 
 first place, drawn to those alteration's in the liturgy, 
 which became necessary in the progress of our civil 
 rulers." 
 
 There is a variety in the several impressions of 
 this book in printing the clause, "He descended 
 into Hell." It is printed in italics in some cases 
 and in others the italics are omitted. In the edition 
 of 1790, the book closed after the hymns with the 
 words, "The End of the Prayer Book." But in the 
 edition of 1791, the concluding words are, "The 
 End." Bishop White held that the Prayer Book 
 ends with the Psalter and not with the Hymns. 
 
 The Convention of 1789, authorized portions of 
 the Prayer Book to be published in folio and quarto 
 size, evidently intended for chancel and altar use. 
 The parts thus printed comprised the Holy Com-
 
 Standard Prayer Books. 125 
 
 munion Office, the Litany, Morning and Evening 
 Prayer, and other sections of the Liturgy that were 
 frequently used. These editions have usually been 
 found inserted between the leaves of folio English 
 Prayer Books. In some of the older parishes of the 
 country these books have been preserved to this day. 
 In St. John's Church, Portsmouth, N. H., Christ 
 Church, Boston, St. John's Church, Upper Falls, 
 Md., and Christ Church, Cambridge, are treasured 
 copies of these partial editions of the American 
 Prayer Book in folio. Two public libraries are also 
 favored with them. One copy that belonged to 
 Isaiah Thomas is in the collection of the Antiquarian 
 Society at Worcester, Mass., and another is in the 
 Maryland Episcopal Library at Baltimore. 
 
 Hugh Gaine, of New York, published in 1793 the 
 second Standard Prayer Book. It appeared in two 
 forms, the one an octavo and the other a duodecimo. 
 Both title pages read: "The Book of Common 
 Prayer and Administration of the Sacraments and 
 other Rites and Ceremonies of the Church, accord- 
 ing to the use of the Protestant Episcopal Church 
 in the United States of America, together with 
 the Psalter or Psalms of David. New York. 
 By Direction of the General Convention. Printed 
 by Hugh Gaine, at the Bible, Hanover-Square, 
 MDCCXCIII."
 
 126 Early Prayer Books. 
 
 It is noteworthy that for the first time the words, 
 "By Direction of the General Convention," are 
 printed on the title page of the Prayer Book. In 
 both the octavo and duodecimo editions the book 
 proper is without pagination, but the leaves covered 
 by the Psalms in metre are numbered. 
 
 The changes introduced into the second standard 
 Prayer Book were made by the authority of the 
 General Convention of 1792. 
 
 In the Oblation of the Holy Communion Office 
 the words, "WHICH WE NOW OFFER UNTO THEE," 
 were changed in the printing from small capital 
 letters to ordinary type. In the Invocation, "thy 
 word ' ' is altered in the printing by the use of a 
 capital letter to, "thy Word." The punctuation of 
 the first petition in the Litany was changed from 
 "O God the Father, of heaven," to " O God, the 
 Father of heaven." In the Visitation of the Sick, 
 the declarative form of the Apostles' Creed is con- 
 verted into the interrogative, as in the English 
 Prayer Book. In the Office for the Ministration 
 of Private Baptism the heading is changed from 
 "Private Baptism of Infants," to "Private Baptism 
 of Children." In the Order of Confirmation the 
 rubric directing the rite had an " s " added to the 
 word "hand," so as to read:
 
 Standard Prayer Books. 127 
 
 Tf Then all of them in order kneeling before the Bishop, he shall lay 
 his hands ttpon the head of every one severally. 
 
 In the expression, "Ever one God," the punctu- 
 ation mark in the Prayer Book of 1790, had been 
 placed after "Ever," but the book that followed it 
 placed the mark after "God." Also "unto," in 
 the rubric after the Collect for Saint Stephen's Day, 
 was changed to " until." There were other changes 
 in punctuation, and also in the spelling of words. 
 The doxology in the Lord's Prayer in the Public 
 Baptism of Infants was removed. The clause in the 
 Apostles' Creed, "He descended into Hell," was 
 changed in the printing from italics to ordinary type, 
 and the brackets were omitted. 
 
 Bishop White, in his Memoirs, tells us that an 
 effort was made by the Convention of 1792, to 
 replace the Athanasian Creed in the American 
 Prayer Book. The House of Bishops agreed to the 
 discretionary use of this Creed, but the proposition 
 was lost in the House of Clerical and Lay Deputies. 
 
 Bishop Seabury in 1790 in writing to Rev. Samuel 
 Parker, D.D., Rector of Trinity Church, Boston, 
 said: "With regard to the propriety of reading the 
 Athanasian Creed in Church, I never was fully con- 
 vinced. With regard to the impropriety of banish- 
 ing it out of the Prayer Book, 1 am clear; and I 
 look upon it, that those gentlemen who rigidly
 
 128 Early Prayer Books. 
 
 insisted upon its being read as usual, and those who 
 insisted on its being thrown out, both acted from the 
 same uncandid, uncomplying temper. They seem 
 to me to have aimed at forcing their own opinion on 
 their brethren. And I do hope, though possibly I 
 hope in vain, that Christian charity and love of union 
 will sometime bring that Creed into this book, were 
 it only to stand as articles of faith stand ; and to 
 show that we do not renounce the Catholic doctrine 
 of the Trinity as held by the Western Church." 
 
 The Committee to whom the work of revision and 
 correction was committed was headed by Bishops 
 Seabury and White. Associated with them were 
 Rev. Drs. Magaw and Moore, and Rev. Mr. Jarvis. 
 The laymen were Messrs. Ogden, De Hart and 
 Hindman. Bishop Provoost, Rev. Drs. Moore and 
 Beach, and Dr. Johnson acted as a joint committee 
 who especially had the printing in charge. Of the 
 good men who undertook these important duties, 
 Bishop Coxe thus speaks: x " Even where they 
 were, perhaps, mistaken, I reverence the revisers of 
 1792. Think what difficulties they encountered, in 
 days which tried their spirits. The whole country 
 was impoverished. Travelling was so expensive 
 and so tedious as to forbid frequent gatherings for 
 conference. Even correspondence was subject to a 
 
 1 The Genesis of the American Prayer Book, pp. 3, 4.
 
 Statidard Prayer Books. 129 
 
 heavy tax and to long delays in transit to and 
 fro especially the needful correspondence with the 
 Bishops of the Mother Church, and with the learned 
 in Oxford and Cambridge. Libraries were scantily 
 supplied, and liturgical works of merit were very 
 rare, and could only be imported at great cost. All 
 things considered, I must regard the result of their 
 labours with astonishment, and as evidence that the 
 Holy Spirit was with them, and answered their 
 prayers." 
 
 Hugh Gaine also issued, in 1793, a quarto volume 
 which contained only the ordination offices. In 
 1794 a I2mo Prayer Book was published by him. 
 Also in the same year duodecimo editions by Hall & 
 Sellers, of Philadelphia, and Thomas & Andrews, of 
 Boston, were issued. In 1795 Hugh Gaine printed 
 the Prayer Book in folio. This was not in detached 
 portions as in previous editions, but the complete 
 book. It was doubtless the first folio Prayer Book 
 published in the United States. Also in 1795, 
 W. Young & J. Ormrod, of Philadelphia, gave from 
 their press a I2mo publication. This contained on 
 the title page the announcement, "By Permission of 
 the General Convention." T. Allen, of New York, 
 in 1797 published two issues of the Prayer Book, 
 the one of 238 and the other of 168 pages. In the 
 year 1800, Thomas & Andrews, of Boston, and Hall
 
 130 Early Prayer Books. 
 
 & Sellers, of Philadelphia, added to the growing list 
 of Prayer Books. After this date the printing of 
 various editions multiplied greatly, and the leading 
 publishers in the principal cities vied with each other 
 in presenting the book in an attractive form. When 
 stereotyping came into use the Prayer Book" shared 
 in the advantages the art brought with it. The 
 pioneer in stereotyping in the United States was 
 David Bruce, a native of Scotland, and a printer and 
 type founder of New York City. As an account of 
 his life, and of his success in publishing in 1815, 
 under the firm name of D. & G. Bruce, the first 
 stereotyped Bible in the United States, may be found 
 in the author's "Early Bibles of America," it is not 
 necessary to repeat the particulars here. The Bruce 
 firm stereotyped for the Auxiliary New York Bible 
 and Prayer Book Society a Prayer Book in I2mo in 
 1816. No one claims a stereotyped edition of the 
 American liturgy before this date. The Bruces 
 also stereotyped an octavo Prayer Book in 1818. 
 E. & J. White, of New York, were competitors, for 
 their stereotyped book in I2mo appeared in 1817. 
 
 The third Standard Prayer Book contains the 
 changes and additions that were ratified by the 
 General Convention of 1821. The volume is an 
 octavo, published by S. Potter & Co., of Phila- 
 delphia, for the Common Prayer Book Society of
 
 Standard Prayer Books. 1 3 I 
 
 Pennsylvania. It is dated 1822, and the pagination 
 extends to the whole book, the first of the kind to 
 be printed in this way. The second page contains 
 this certificate : 
 
 September 2nd, 1822. 
 
 We certify, that this edition of the Book of Common Prayer 
 and Administration of the Sacraments, &c., is published as the 
 Standard edition of the said Book. 
 
 WM. WHITE, FRED'CK BEASLEY, 
 
 BIRD WILSON, W. MEREDITH, 
 
 Committee of the General Convention. 
 
 A number of important additions were made and 
 accepted, chiefly in the way of special offices. Now 
 were added the Form and Manner of Making 
 
 o 
 
 Deacons, the Form and Manner of Ordering Priests, 
 and the Form of Ordaining or Consecrating a 
 Bishop. The Form of Consecration of a Church or 
 Chapel, and an Office of Institution, also appeared 
 for the first time in this Prayer Book. The latter 
 office was originally drawn up by the Rev. William 
 Smith, D.D., and its use by the various parishes 
 was made optional. The Articles of Religion that 
 had been established by the Convention meeting on 
 the 1 2th of September, 1801, were incorporated in 
 this Standard Prayer Book of 1822. These are the 
 same as in the Church of England, except in the 
 state references and the omission of Article XXI.,
 
 132 Early Prayer Books. 
 
 for the reason that, "it is partly of a local and 
 civil nature, and is provided for, as to the remain- 
 ing parts of it, in other Articles." The other 
 additions of note were a Prayer of Convention, 
 and thirty more hymns. In the Order of Confir- 
 mation, the prayer, "Defend O Lord," etc., was 
 supplied with the Amen. It is also noticeable 
 that we find here and there in the book the Amen 
 printed for the first time in Roman letters. Also in 
 the Confirmation Service there was a change made 
 through an error of the types, as the word "ever 
 living" was inadvertently printed "everlasting." 
 Other errors were made in printing the rubrics with- 
 out italics, and in beginning the clauses, "This is my 
 body," and " This is my blood," with a small "t." 
 In the Prayer for Christ's Church Militant, the words 
 "all they," were changed to "all those." The 
 marginal note in this prayer, and the one connected 
 with the expression "Holy Father," were removed 
 from their previous position and placed at the foot of 
 the page. The heading, "The Season of Lent," 
 gave way to, " The Forty Days of Lent." The New 
 Cycles for Easter running from 1824 to 1861, that 
 had been arranged by Bishop White, superseded the 
 previous ones. The Golden Numbers for March and 
 April were for some reason omitted. In the Forms 
 of Prayer to be used at Sea the word "Minister,"
 
 Standard Prayer Books. 133 
 
 in the rubric of the Absolution, was changed to 
 "Priest." 
 
 Numerous changes of a minor consideration were 
 introduced into the Psalms. Arabic figures took the 
 place of Roman in designating the Psalms and days 
 of the month. " Madianites," in the 8gth Psalm, 
 became " Midianites." In the Venite a comma was 
 placed after the word "worship," but this was 
 removed at a later revision. In several of the 
 Psalms unimportant words were interjected, that 
 were stricken out in later years as they were not in 
 agreement with a strict translation of the original 
 Hebrew. Numerous changes were also made in 
 spelling in various parts of the book that in no sense 
 changed the meaning, but modernized the reading." 
 
 The General Conventions of 1832 and 1835 
 decreed certain changes and alterations, that were 
 embodied in the fourth Standard Prayer Book. 
 The edition of 1832 was published by the Protest- 
 ant Episcopal Press, of New York City, in a royal 
 duodecimo volume. Carey & Hart, of Philadelphia, 
 and Bartlett & Raynor, of New York, published 
 Prayer Books under the same date. 
 
 In the preparation of the fourth Standard much 
 was due to the labors of Rev. William R. Whitting- 
 ham, later the Bishop of Maryland. In the cata- 
 logue of the Maryland Episcopal Library at Balti-
 
 134 Early Prayer Books. 
 
 more, is listed a Prayer Book that has on the fly 
 leaf these words, "The plates from which this 
 edition is printed were corrected, as the copy from 
 which they were set up had been prepared, by J. V. 
 Van Ingen and W. R. Whittingham. 
 
 In this authorized book of 1832, the Amen in 
 Roman type is added after the words used in 
 placing the ring during the Marriage Service, 
 also after the Ter Sanctus, the Gloria in Excelsis, 
 and the Ordination Prayer for Priests and Deacons. 
 In the order of Private Baptism of Children, it 
 it was directed that in case of a child previ- 
 ously baptized being received into the congre- 
 gation the question, "Wilt thou be baptized in 
 this faith?" and the answer, "That is my de- 
 sire," be omitted. In the Calendar, the Golden 
 Numbers that had been left out of the previous 
 Standard for the months of March and April, were 
 replaced. The Prayer of Convention was removed 
 to a place among Occasional Prayers. There were 
 also changes in the spelling of words and in the use 
 or absence of capitals in printing. The version of 
 the Psalms by Tate & Brady, that had been in 
 service for so many years, both in England and 
 America, were voted out of this Standard, and a 
 new rendering substituted. The hymns that con- 
 sisted at first of less than a score in number had
 
 Standard Prayer Books. 135 
 
 increased to 212 in this edition. The Prayer Book 
 of 1835 contained an important alteration, legalized 
 by the Convention of that year. In the rubric 
 before the Holy Communion, directing where that 
 office should begin, the words reading, "north 
 side of the table," were changed to "right side." 
 This was done, doubtless, because the words "north 
 side" had a dubious meaning, as altars that were 
 not built toward the east were really without a 
 "north side." The words "right side" were not 
 open to this objection and were perfectly lucid in 
 their meaning. 
 
 The fifth Standard Prayer Book, issued in 1838, 
 with the imprint in a I2mo volume of the Protestant 
 Episcopal Prayer Book Society of Philadelphia, is 
 noticeable for the number of the changes introduced. 
 The committee reported 1720 corrections, "almost 
 all referring to slight omissions or misprints, to 
 capital, Roman or italic letters, to punctuation or 
 figures, or other defects in the plates." They 
 also state that 1016 out of the 1720 changes were 
 " in the Metrical department." 
 
 The book on its second page contains a decla- 
 ration as follows : 
 
 In pursuance of a Resolution of the General Convention of the 
 Protestant Episcopal Church in the United States of America, 
 we, the subscribers, a Committee appointed for the purpose, do
 
 136 Early Prayer Books. 
 
 hereby set forth this Corrected Standard Prayer Book ; being 
 printed from the stereotyped plates of the Female Protestant 
 Episcopal Prayer Book Society of Philadelphia, and comprising 
 the Common Prayer Book, the Articles, Offices, Psalms in Metre 
 selected from the Psalms of David, and Hymns. 
 
 And we hereby DECLARE this Prayer Book, so corrected, to 
 
 be The Standard. 
 
 H. U. ONDKRDONK, 
 
 Bishop of the Diocese of Pennsylvania. 
 
 G. W. DOANE, 
 Bishop of the Diocese of New Jersey. 
 
 BENJAMIN DORR, 
 Rector of Christ Church, Philadelphia. 
 
 S. LITTELL, JR. 
 Philadelphia, Dec. 15, 1838. 
 
 In this Standard of 1838, by special legislation of 
 the General Convention, the Amen in the prayer at 
 the laying on of hands in the Confirmation service 
 was changed in printing from Roman to italic type, 
 thus indicating that it was to be used responsively 
 by the congregation. In the second rubric in the 
 Churching of Women, the word "Priest" was 
 changed to "Minister." In the office for the Visi- 
 tation of Prisoners, in the Absolution rubric, a re- 
 verse change was made and "Priest" took the place 
 of "Minister." An explanatory enlargement was 
 made of the foot note found on the page contain- 
 ing, "A Table of the Movable Feasts, according 
 to the several days that Easter can possibly fall 
 upon." Also in the Calendar, the letters "A and
 
 Standard Prayer Books. 137 
 
 M," after the Festivals of Sts. Simon and Jude, 
 were omitted. In the minor Litany the bracket was 
 removed to a place after the words, " Let us pray." 
 Some errors made in punctuation were corrected in 
 later Standards. 
 
 The year 1845 gave the Church the sixth 
 Standard Prayer Book. It bears the imprint of 
 Harper & Bro., and that of the New York Bible 
 and Common Prayer Book Society, and is an octavo 
 volume. The rubrics are changed from Roman type 
 to italics, as in some of the earlier prayer books. 
 The words "Lord" and "God," where they are 
 used to designate "Jehovah," are printed in capital 
 letters. In the office of Confirmation, in the prayer 
 following the Lord's Prayer, the misprint "ever- 
 lasting" is corrected into " everliving." A new 
 Easter Cycle from 1862 to 1880 is added, and a 
 side note explains in the Calendar the Golden 
 Numbers as they relate to March and April. The 
 wording of the title-page of the Psalms in Metre is 
 changed to, " Selections from the Psalms of David in 
 Metre." The headings to the pages become also, 
 "Selections of Psalms." In the Nicene Creed the 
 comma after the word "God," in the first clause, 
 is removed. In the pagination of the book the 
 numbers are placed at the foot of the page. 
 Special attention was given to capitalization, and
 
 138 Early Prayer Books. 
 
 the Preface, the Collects, the Creed and Lord's 
 Prayer, show a marked improvement in printing. 
 
 The seventh Standard Prayer Book was issued in 
 1871 in a royal octavo volume. It was published 
 by the New York Bible and Common Prayer Book 
 Society, though the printing and stereotyping were 
 done in England. 
 
 How it differs from previous Standards may be 
 best understood by the tabulated report of the 
 committee. Three sections of that report, as con- 
 tained in the Journal for the year 1871, are here 
 reprinted : 
 
 TYPOGRAPHICAL INACCURACIES IN THE STANDARD OF 1844, NOW 
 CORRECTED. 
 
 Page viii. Fourth Sunday in Lent. First Lesson, Evening. 
 "Habakkuk," not "Habbakuk." 
 
 Page ix. Easter-even. Second Lesson, Evening. Hebrews 
 "4," not "3." Monday in Easter week. Second Lesson, Even- 
 ing. Acts "3," not "4." 
 
 Page x. February 7. First Lesson, Evening. Exodus 4, to 
 v. 18. 
 
 Page xiii. July 31. Second Lesson, Morning. Matt. 20, 
 to v. 17. 
 
 Page xvii. Last line on 2d column B., March 27. 
 Page 19 line 6 from top, " night-season, "not "night season." 
 Page 36 line 3 from bottom, "us," not "them." 
 Page 41 line 8 from bottom, "ought," not "aught." 
 Page 42 line 4 from top, "strawed," not "strewed." 
 Page 81 line 12 from top, "said," not "saith." 
 Page 81 line 2 from bottom, "more," not "more, saying." 
 Page 83 line 11 from bottom, "the" saints.
 
 Standard Prayer Books. 139 
 
 Page 86 line 14 from bottom, "goodman," not "good man." 
 Page 94 line 9 from bottom, "goodman," not "good man." 
 Page 117 line 2 from bottom, "Who," not "who." 
 Page 118 lines 2 and 5 from top, "Who" and "Whose," not 
 "who" and "whose." 
 
 Page 129 line 2 from top, "openly, not," not "openly, (not." 
 Page 129 line 4 from top, "him," not "him.)" 
 Page 143 line 17 from top, "ought," not "aught." 
 Page 154 line 16 from top, "of," not "by." 
 Page 192 line 4 from top, "lord," not "Lord." 
 Page 197 line 2 from top, "these," not "those." 
 Page 207 line 10 from top, " him : and " not "him. And." 
 Page 209 in the rubric, "Commandment." 
 Page 221 line 6 from top, "Holy, Holy, Holy " and "Thee." 
 Page 231 line 15 from bottom, "Amen," italic. 
 Page 237 rubric, " omission," not "Omission." 
 Page 242 line 14 from top, "Amen," italic. 
 Page 244 rubric, "omission," not "Omission." 
 Page 255 rubric, "troth, "not "Troth." 
 
 Page 261 third verse, Psalm CXXX., "amiss," not "amiss:" 
 Page 269 line 6 from bottom, insert "also" after "they." 
 Page 274 In the "Forms of Prayer to be used at Sea," the 
 mark for rubric, ^[ is incorrectly put before the "Titles to 
 Prayers, 1 ' on pages 274, et seq. Capitals have also been given 
 to the words, "Prayer," "Fight," "Storm," "Sea,' 1 in some 
 places and not in others. The general rule has been followed 
 of printing such words without capitals. 
 
 Page 276 line 4 from top, "art," not "are." 
 
 Page 278 line 3 from bottom, "wits," not "wit's." 
 
 Page 313 line 12 from top, "LORD," not "Lord." 
 
 Page 325 rubric, "exultemus," not "Exultemus." 
 
 Page 417 Psalm Ixxiv., i4th verse, " brakest," not "breakest." 
 
 Page 426 Psalm Ixxix., ist verse, "GOD," not "God." 
 
 Page 455 Psalm civ., 2oth verse, "forest," not "forests." 
 
 Page 464 Psalm cvii., 27th verse, "wits," not wit's." 
 
 Page 481 Psalm cxix., part n, "Deficit."
 
 140 Early Prayer Books. 
 
 Page 496 Psalms cxxxv., 6th verse, "and" in the sea. 
 Page 506 Psalm "cxlv." not "clxv." 
 Page 523 Article xxxix., "Prophet's," not "Prophets." 
 Page 525 rubric, "Office," not "office." 
 Page 530 line 2 from top, " His." 
 Page 549 line 4 from top, "who." 
 
 Page 578 line 9 from bottom, "together, we," not "together 
 we." 
 
 Page 579 rubric, "Instituted," to conform with others. 
 
 II. 
 
 LIST OF ALTERATIONS FROM STANDARD OF 1844. 
 
 These have, in every instance, followed the "Sealed Book," 
 and have not been made without very mature deliberation. In 
 the few instances where the result is a manifest departure from 
 the authority of the Rev. T. W. Coit, D.D., it is with the highest 
 respect for his critical accuracy, and for the invaluable service 
 rendered by him in the editing of the Standard edition of 1844, 
 and more especially for the exhaustive report which accompanied 
 it. 
 
 In the Table of Contents, "The Litany" has been inserted. 
 
 The table of days on which Easter will fall is continued to the 
 year 1899. The "Amen" is inserted after the "Gloria Patri" in 
 the Morning Prayer, page 4; in the Evening Prayer, page 18; 
 and after the Anthem in the Institution Office, page 577. 
 
 The punctuation of the Apostles' Creed has been changed by 
 placing a comma after "buried," and a semicolon after "hell;" 
 and a semicolon after the word "Church." In the "General 
 Thanksgiving," "may" has been stricken out, so as to read, 
 "and that we show forth," as in the English Prayer Book. 
 "Kingdom," in the Gospels, has been made uniform. In the 
 Standard of 1844, it was printed sometimes with and sometimes 
 without the capital. The Committee saw no good reason for a 
 departure from the usage followed in the Bible, and have accord- 
 ingly printed it "kingdom."
 
 Standard Prayer Books. 141 
 
 The word " Whitsun-day," wherever it occurs, is so printed as 
 to carry out the analogy of "Whitsun-week." "Passover" is 
 always printed with a capital. Pronouns referring to our 
 Blessed Lord in some special cases have been printed with 
 capitals, e. g., in the anthems for Easter-day, in the Proper 
 Prefaces, in the office for the Holy Communion, in the Prayer of 
 Consecration, and in the " Veni Creator Spiritus " of the Ordinal. 
 In the Exhortation for "The Visitation of the Sick," also. 
 
 In the Epistle for Trinity Sunday, page 132, line 16 from the 
 bottom, "Holy, Holy, Holy," is printed with capitals, as in all 
 other places where it occurs, notably in the Trisagion. 
 
 The English book spells "Banns" with two "n's." As we 
 have commonly eschewed all new notions on this subject, the 
 additional letter has been inserted. 
 
 Page 282, the English book reads, "At the Burial of their 
 Dead at Sea." There seems no reason for the change which had 
 heretofore been made, and the pronoun has therefore been sub- 
 stituted for the article. Page 303, Selection 2, From Psalm 
 cxxxix., and the Psalm in its place as part of the Psalter for 
 the 2Qth day of the month, have been punctuated in accordance 
 with the "Sealed Book," and other editions, "O Lord, thou 
 hast searched me out, and known me ; thou knowest,'' etc. 
 
 In the First Selection of Psalms, the word "From," is prefixed 
 to Psalm xix., which is not given entire. 
 
 In Selection Ninth, the word "lustily" is restored to verse 3 of 
 Psalm xxxiii. 
 
 The headings of the Epistle and Gospel in the Consecration of 
 a Church or Chapel are conformed to the usual style of such 
 headings. 
 
 In Article xi., a comma has been inserted after "Christ," 
 because it is in the "Sealed Book." The Committee agree with 
 the remark of the author of the report on the Standard of 1844, 
 that it "alters nothing theologically," but consider that it better 
 agrees with whatever of system there is in the punctuation of this 
 book generally.
 
 142 Early Prayer Books. 
 
 ill. 
 CORRIGENDA. 
 
 The following corrections have been made in the copy of the 
 Prayer Book laid before the Convention, and are to be made in 
 all copies of the first impression of the Standard edition, in order 
 to make them conform to the standard reported by the Com- 
 mittee. 
 
 On the Title omit the words, "The Standard Edition." 
 On pages xvi., i26(twice), 127, 222, 339, 563, for "Whitsunday," 
 read, " Whitsun-day." 
 
 On page xviii., "Table of the days on which Easter will fall," 
 last column, line 5, for "6" read "5;" line 14, before "25," 
 insert "March;" and line 15, before "14." insert "April." 
 On page 101, line 16, for "others," read "other." 
 On page 112, line 5, erase the comma after "him." 
 On page 129, line 4, erase the comma after "him." 
 On page 184, line n, for "these," read "those." 
 On page 211, line 24, for "Bans," read "Banns." 
 On pages 220 and 562, note, for "Trinity Sunday," read 
 "Trinity-Sunday." 
 
 On page 300, line 5, insert "From," before "Psalm." 
 On page 321, line 6 from the bottom, insert "lustily" after 
 " praises." 
 
 On page 325, line 21, and on page 511, line 16, erase the colon 
 after " breath." 
 
 On page 331, line 25, substitute an exclamation point (!) for the 
 mark of interrogation (?). 
 
 On page 571, line 4 from the bottom, after "The Epistle," 
 read "II. Cor. vi. 14." 
 
 On page 572, line 7, omit the word "verse." 
 
 Section iv. of this report is an extended paper on 
 the Pascal Cycle. 
 
 There were some things the committee reported 
 against. They decided not to authorize a prayer
 
 Standard Prayer Books. 143 
 
 of thanksgiving for the recovery of a child from 
 sickness, not to introduce the musical colon in the 
 pointing of the Psalter, not to place a comma after 
 the word "Lord," in the clause, "the Lord and 
 Giver of Life," in the Nicene Creed, nor after the 
 word "Father," in the first petition of the Litany, 
 and not to insert the word "Holy," in the Nicene 
 Creed before the words, "Catholic and Apostolic 
 Church." 
 
 As nearly as can be ascertained the number of 
 distinct issues of the American Prayer Book to the 
 present date foots up two hundred and twenty-five 
 editions.
 
 THE STANDARD PRAYER BOOK OF 1892 OF 
 THE AMERICAN EPISCOPAL CHURCH. 
 
 THE last Standard Prayer Book of the American 
 Episcopal Church bears the date of 1892, and is so 
 recent and so familiar that it is not necessary to 
 enlarge upon the changes and additions it contains. 
 Nevertheless, if there are persons who desire to 
 refresh their minds upon this subject, they are re- 
 ferred to Appendix A. 
 
 The ^eighth Standard of 1892 excites special 
 interest, as it is a splendid example of typography 
 and binding. As contrasted with the first Standard 
 of 1790, it shows how wonderfully the art of book 
 making has progressed in the United States in one 
 hundred years. The General Convention of 1892 
 authorized the printing of one thousand and ten 
 special copies of the new book, and the Convention 
 of 1895 consented to the publication of one hundred 
 and ten more. Of the type thus prepared, the Com- 
 mittee directed five hundred copies to be printed on 
 
 144
 
 Fac-simile of the Standard Prayer Book of 1892, of the American Episcopal Church. 
 
 Size reduced.
 
 Standard Prvyer Book of 1892. 145 
 
 fine paper and bound in cloth in royal octavo. Of 
 this edition a copy was sent to each Bishop of the 
 Church and to each deputy attending the Convention 
 of 1892. Certain other copies of the number 
 authorized were printed in large folio on hand- 
 made paper and bound in vellum. The borders of 
 the pages are artistically engraved. Most of these 
 ornate volumes were presented to leading libraries in 
 this country, Canada and England, while a few 
 of them came into the possession of individuals. 
 These copies were each valued at twenty dollars 
 when issued, but the price of those of them that 
 have changed hands has reached as high as one 
 hundred and twenty-five dollars. Aside from these 
 beautiful volumes, there were eleven more even more 
 superb. These are in folio, printed on vellum and 
 bound in white leather. The fortunate owners 
 of these rare volumes are the Rt. Rev. John 
 Williams, D.D., LL.D., Bishop of Connecticut and 
 presiding prelate of the American Church, the Rt. 
 Rev. William C. Doane, D.D., LL.D., Bishop of 
 Albany, the Rt. Rev. William S. Perry, D.D.. 
 LL.D., D.C.L., Bishop of Iowa, the Rt. Rev. 
 Henry C. Potter, D.D., LL.D., D.C.L., Bishop 
 of New York, the Rev. William R. Huntington, 
 D.D., D.C.L., Rector of Grace Church, New York, 
 City, the Rev. Samuel Hart, D.D., of Trinity
 
 146 Early Prayer Books. 
 
 College, Hartford, Conn., the Rev. J. Steinfort 
 Kedney, D.D., of Faribault, Minn., the Rev. 
 Morgan Dix, D.D., D.C.L., Rector of Trinity 
 Church, New York City, Mr. J. Pierpont Morgan, 
 of the same city, Mr. Joseph Packard, of Baltimore, 
 Md., and Mr. Samuel Eliot, of Boston. An owner 
 of one of these copies informed the writer that these 
 books are at present valued at five thousand dollars 
 each. 
 
 The Standard Book in the possession of its cus- 
 todian, the Rev. Dr. Hart, is a marvelous specimen 
 of high art. The book is a folio, printed on vellum 
 with the pages ruled in red. It is bound in a skin of 
 violet colored crushed levant. It was put together 
 under the direction of Mr. Daniel B. Updike, from 
 designs made by Mr. Bertram G. Goodhue. The 
 material used in adorning the leather is silver. In 
 the center is an elliptical shaped glory, which en- 
 closes a vesica containing a mitre between two 
 cusps, ending in roses and thistles. Beneath is a 
 scroll with this inscription: "This volume is the 
 Standard Book of Common Prayer of the Protestant 
 Episcopal Church in the United States of America, 
 set forth by the General Convention holden in Balti- 
 more in the year of our Lord MDCCCXLII." Be- 
 low this is a globe surmounted by a cross. The 
 upper part of the orb consists of a field of stars,
 
 Standard Prayer Rook of 1892. 147 
 
 while the lower section is covered with stripes. 
 The bosses at the corners of the covers are orna- 
 mented by symbols in silver of the four evangelists. 
 These bosses run toward the center of the cover 
 and in the symbols of St. Matthew and St. John 
 terminate in roses, and in those of St. Luke and 
 St. Mark terminate in thistles. The volume is 
 lettered on the back : ' ' The Standard Book of 
 Common Prayer, A. D., 1892," and is held to- 
 gether by three silver clasps richly engraved. 
 
 The expression thrown into the folio volumes 
 containing the ornamented borders is described in 
 a paper by Mr. Daniel B. Updike, from which 
 the following extracts are taken : 
 
 The method of treatment adopted is in conformity with the 
 typographical requirements of the volume ; and includes simply 
 treated, flat, decorative borders in black and white of about 
 thirty trees, flowers and plants, chosen generally with reference 
 to their symbolism, and arranged with due regard to liturgical 
 requirements. For the basis of this scheme of decoration the 
 Benedicite omnia opera Domini Domino was selected. An analysis 
 of the canticle shows that its verses fall naturally into certain 
 divisions; and that these divisions lend themselves by an obvious 
 application to portions of the Book of Common Prayer. The 
 whole scheme of decoration, therefore, is based on the Benedicite 
 and follows out the train of thought suggested by this hymn, by 
 using in the borders, when possible, plants connected by some 
 association of ideas with the seasons and offices of the Church, 
 and by introducing verses of the Benedicite at certain parts of the 
 book which need accentuation.
 
 148 Early Prayer Books. 
 
 It will be noticed that the verses in the borders are in Latin, 
 adopted because of its more decorative character when printed, 
 and that they may not be considered in any sense a part of the 
 book itself. The greater part of the mottoes are from the 
 Benedidte, but for Holy Baptism and Holy Communion, for the 
 five chief festivals, and in one or two other places, they have 
 been taken from the Prayer Book and the Bible. However 
 beautiful and fitting lines from many of the old Latin hymns 
 may seem, these have been purposely avoided, as not likely to be 
 so generally familiar, acceptable, or suitable to the spirit of our 
 own Church as passages from the authorized formularies, or 
 from the Word of God. 
 
 Religious symbolism has been very sparingly employed, be- 
 cause in a sense all the work is symbolic ; and because religious 
 symbolism is very carelessly and irreverently used among us at 
 the present day. No one was ever more religious in feeling and 
 work than were the craftsmen of the middle ages ; but they were 
 religious in spirit and in manner rather than in design. They 
 used natural forms, but in a reverent and careful way. They 
 usually restricted themselves to foliage, and did not carve the 
 capitals of pillars with holy symbols and saered monograms. 
 A cross being primarily a symbol, and not an ornament, cannot 
 be used carelessly if it means anything ; and if it means nothing, 
 there is no end gained by using it at all. 
 
 The amount of decoration has also been governed by liturgical 
 considerations. That for the services of divine institution is 
 finest, the Gospels for the chief festivals are next in richness, 
 these are followed by Morning and Evening Prayer, while the 
 remaining offices are less ornamented, and all on about the same 
 plane. The Communion and Baptismal Offices begin with wide 
 borders with black backgrounds, and continue with borders in 
 outline for the remainder of the service, the words of institution 
 being marked, in both cases, by the introduction of symbolic 
 decorations and verses printed in a decorative form. The 
 borders of the pages of the Lord's Supper are from designs of 
 grapes and grapevine ; those for Holy Baptism are of water-lilies,
 
 Standard Prayer Book of 1892. 149 
 
 in allusion to the elements used in these Sacraments : the 
 Baptism of Children in Houses, and the Baptism of Adults are 
 also decorated with narrow borders of water-lilies. The first 
 page of the Gospels is ornamented with a wide border of great 
 richness, with a black background, and our Lord's saying, 
 "Heaven and earth shall pass away, but my words shall not 
 pass away," is introduced as appropriate to the opening of the 
 Gospels, and to Advent Sunday, on which they begin. 
 
 The five festivals, for which Proper Prefaces are provided in 
 the Communion Office, Christmas, Easter, Ascension, Whitsun- 
 day and Trinity, are marked by wide borders in outline, 
 with quotations and floriated crosses of mediaeval design. For 
 Christmas I have chosen the box-tree for the decorations, in 
 allusion to a verse from the Prophet Isaiah, which forms part 
 of the first lesson for Christmas Eve, and which has a curious 
 application to the custom of dressing churches with garlands at 
 Christmastide. For Easter, lilies are the flowers chosen ; for 
 Ascension, trumpet-vine; for Whitsun-day, columbine, in allu- 
 sion to the Holy Spirit ; and at Trinity, the clover, or trefoil. 
 
 From Advent Sunday to Christmas Day, narrow borders of the 
 trumpet-vine are used, symbolic of the warning voice of the 
 Church at Advent, and of the Gospels, continually. From 
 Christmas to Epiphany, the box is used ; at Epiphany and the 
 Sundays after it, a garland of myrrh, roses and daffodils, 
 typical of the Epiphany offerings of gold, frankincense and 
 myrrh ; at Septuagesima, the old English Lent herb, tansy ; on 
 Ash Wednesday, hyssop, continued through Lent until Passion 
 Sunday, when passion flowers are used; on Palm Sunday, palms 
 form the borders ; and in Holy Week, passion flowers are used 
 until Maundy Thursday, when a narrow border of grapes is 
 substituted. The Gospel for Good Friday is alone, of all the 
 pages of the book, without any adornment, plain ruled lines 
 with verses from the Old and New Testaments marking the day. 
 On Easter Even, Easter lilies are used, and on Easter Day, a wide 
 border of the same flower, which continues to Ascension. For 
 Ascension and Whitsun-day, the decorations have already been
 
 150 Early Prayer Books. 
 
 mentioned ; and the Sundays after Trinity are treated as Trinity 
 itself, except that the borders are narrow and in outline. The 
 Saints' Days are ornamented with palm branches and lilies. 
 The Gospel for All Saints' Day is ornamented with a border of 
 divers flowers of obvious significance. 
 
 Morning and Evening Prayer open with rich wide borders with 
 black backgrounds. For Morning Prayer, the morning-glory is 
 used ; for Evening Prayer, Canterbury-bells form the border. 
 
 For other offices which are named at random the appropriate 
 decorations are as follows: for Prayers and Thanksgivings, the 
 olive, typical of the peace and plenty asked or granted ; for the 
 Litany, tansy ; for Matrimony, a garland of roses and other 
 flowers ; for the Psalter, vines in leaf, flower and fruit. The 
 borders of the Calendars are made to typify times and seasons, 
 and also to express the cold of winter, the showers of spring, the 
 heat of summer, and the winds of autumn. The lines from the 
 Benedicite in the first of the borders surrounding the tables to 
 find Easter Day, etc., allude to the falling of Easter being 
 governed by the moon, while "light and darkness" and "nights 
 and days" are used respectively for the daily morning and even- 
 ing offices. The design on the cover carries out the general 
 scheme of the book. The lining paper in which in a literal 
 sense I have made "the waste places" sing is composed of 
 English roses and Scotch thistles with scrolls bearing the words 
 Hosanna, Alleluia these plants being chosen in allusion to the 
 Scotch and English origin of the American Episcopate. Without 
 attempting a wearisome explanation of every part of the symbol- 
 ism, it will be, I think, evident that almost all the borders have 
 some special significance. It has been my endeavour in arrang- 
 ing the scheme of decoration to be guided by the Prayer Book 
 in decorating the Prayer Book to enrich where it enriched, 
 to abstain where it abstained, and to make its decoration an 
 expression of itself. 
 
 It is almost impossible that the execution of any work should 
 wholly fulfil the ideals and desires of him who plans it or those 
 who carry it out ; and if no one can be so fully aware of its
 
 Standard Prayer Book of 1892. 151 
 
 difficulties, no one can be more sensible of its imperfections than 
 myself. It is hoped, however, that the general spirit of its 
 decorations, as suggested by the motto, Benedicite oninia opera, 
 will appeal to Churchmen, and be found in harmony with that 
 offering of devotion and praise which the Church, in her liturgy, 
 puts before us as most justly due from the creature to the 
 Creator, not for our own edification, but as our divine service to 
 Almighty God. 
 
 Prior to 1892 no Prayer Book was considered to 
 be an authorized edition unless it contained the 
 approbation of the Bishop of the Diocese wherein 
 it was printed. The General Convention introduced 
 a change in 1892, by the passage of a Canon con- 
 taining these words : ' ' No copy nor edition of the 
 Book of Common Prayer shall be made, printed, 
 published, or used as of authority in this Church, 
 unless it contain the authorization of the Custodian 
 of the Standard Book of Common Prayer, certify- 
 ing that he or some person appointed by him has 
 compared the said copy or edition with the said 
 Standard or a certified copy thereof, and that it 
 conforms thereto." 
 
 The Rev. Dr. Hart reports that " The whole num- 
 ber of copies of the Prayer Book thus far printed 
 from the new Standard has been about one million 
 one hundred thousand.'
 
 PRAYER BOOK OF THE EVANGELICAL 
 EPISCOPAL CHURCH. 
 
 A RARE book, and one with which but few people 
 are familiar, is that which was issued as the form of 
 worship of the Evangelical Episcopal Church, in 
 1821, at Baltimore. The volume is an i8mo of 
 454 pages. More than half of the book is occupied 
 with Psalms and Hymns. The liturgical part is 
 confined to 144 pages, and the remaining 310 pages 
 to the psalms, hymns and index. The title page 
 reads: "The Book of Common Prayer and adminis- 
 tration of the Sacraments ; and other Rites and 
 Ceremonies of the Church, according to the use of 
 the Evangelical Episcopal Church ; together with 
 a selection of Psalms and Hymns. Baltimore : 
 Printed by Richard J. Matchett, corner of Water 
 and Gay streets, 1821." 
 
 The reverse of the title page is blank. On the 
 middle of the next page are these words : 
 
 The ratification of the Book of Common Prayer by the Council 
 of the Evangelical Episcopal Church, this 28th day of April, in 
 the year of our Lord 1821 : 
 
 152
 
 THE 
 
 BOOK OF COMMON PRAYER, 
 
 jam 
 
 ADMINISTRATION OF THE SACRAMENTS, 
 
 A5TD OTHER 
 
 Kttts ano Ceremonies of tijt Cfjurcfj, 
 
 according to the use of 
 THE EVANGELICAL EPISCOPAL CHURCH ; 
 
 together with a selection of 
 
 PSALMS AND HYMNS. 
 
 BAJ/TIMORE : 
 
 BT RICHARD J. MATCHITT, 
 
 Comer of Water & Gay itrccu. 
 
 1821. 
 
 Fac-simile of the title page of the Prayer Book of the Evangelical 
 
 Episcopal Church. Printed by Richard J. Matchett, 
 
 at Baltimore, in 1821. Exact size.
 
 Prayer Book of 1821 . 153 
 
 This Council, having in their present session, set forth a Book 
 of Common Prayer and Administration of the Sacraments, and 
 other Rites and Ceremonies of the Church, do hereby establish 
 the said book ; and recommend that it be received by all the 
 members of the Church. 
 
 The next two pages contain Tables of Lessons 
 of Holy Scripture. Then follows The Order of 
 Daily Prayer. The rubrics in many cases are 
 omitted and in others altered and abbreviated. 
 The declaration of Absolution is retained and 
 occurs twice in the Holy Communion office. The 
 Psalter is wholly omitted, and twenty-one selections 
 of Psalms substituted. The Te Deum remains, but 
 the Benedicite is omitted. In the Apostles' Creed 
 the sentence, "He descended into hell," is stricken 
 out, and the book does not contain the Nicene 
 Creed. In the prayer for the President of the 
 United States and all in Civil Authority, the word 
 "influence" takes the place of "replenish," and 
 the line, "grant them in health and prosperity 
 % long to live," has been cancelled. The Order for 
 Daily Prayer is designed for either morning or 
 evening service/ as there is no separate form. 
 
 The next office is The Litany or General Suppli- 
 cation, "to be used at the discretion of the Minis- 
 ter." The fourth petition is changed so as to 
 read: "O holy, blessed, and glorious Trinity,
 
 154 Early Prayer Books. 
 
 Father, Son, and Holy Spirit, one God ; have 
 mercy upon us, miserable sinners." In the place 
 of the prayer for the illumination of all Bishops, 
 Priests and Deacons, the following is used: "That 
 it may please thee to illuminate all the ministers 
 of thy gospel with true knowledge and under- 
 standing of thy word ; and that, both by their 
 preaching and living they may set it forth, and 
 show it accordingly." The two special prayers 
 are, one for Congress and the other for a Sick 
 Person. The Collects follow each other in suc- 
 cession, but those for Saints' Days are wanting, 
 and the Epistles and Gospels are not given. 
 
 The order for the administration of the Lord's 
 Supper begins with the opening sentences as in 
 Morning Prayer, "The Lord is in his holy temple," 
 etc. The Exhortation, "Dearly beloved in the 
 Lord," follows, with the Confession, "Almighty 
 and most merciful Father," etc. Next in order 
 are the Absolution, Lord's Prayer, Versicles and 
 Venite. The first lesson is then read, succeeded 
 by the Collect for Purity and the Ten Command- 
 ments. After this the second lesson is read and 
 a hymn sung. The prayer for the Church Militant 
 then is offered, in which the words, "alms and 
 oblations" are omitted and the expression," Bishops 
 and other ministers," changed into, "all ministers
 
 Prayer Book of 1821. 155 
 
 of thy gospel." After the sermon the Minister 
 begins with the words, "Ye, who do truly," etc. 
 After this is said, the Confession, Absolution and 
 "comfortable words" follow. The longer Preface 
 for the feast of Trinity has not been retained. 
 The remainder of the text of the service is' un- 
 changed, except there is no provision made for 
 the use of the Gloria in Excelsis. The rubric in 
 relation to the consumption of the consecrated 
 elements that remain is wanting, and the word 
 ' ' Priest ' ' in every rubric gives place to the word 
 " Minister." 
 
 The Ministration of Baptism of Infants is very 
 brief, and is made to answer a two-fold purpose, 
 for it is accompanied with this direction : 
 
 " 77/i? Minister may accommodate this service to persons of riper 
 
 years. " 
 
 The use of the sign of the cross and the word 
 "regenerate" do not appear. After the Lord's 
 Prayer occur these words : 
 
 " Then shall the Minister pray and deliver such exhortation as he 
 may judge expedient." 
 
 The Catechism, the order of Confirmation, the 
 order for the Visitation of the Sick, the Communion 
 of the Sick, the Churching of Women, Prayers to be
 
 156 Early Prayer Books. 
 
 used at Sea, the Visitation of Prisoners, and the 
 Service for Thanksgiving Day, are omitted. The 
 form of solemnization of matrimony, the order for 
 the Burial of the Dead, and the Forms of Prayer 
 to be used in Families, are substantially the same 
 as fn the Prayer Book of the American Episcopal 
 Church. 
 
 In the setting apart of ministers there is only one 
 service, entitled The Ferm and Manner of Ordaining 
 and Consecrating Bishops and Ministers, according 
 to the order of the Evangelical Episcopal Church. 
 The words, "Receive the Holy Ghost," etc., are 
 omitted and the term "Minister" substituted for 
 "Priest." The abbreviations are numerous. The 
 book closes with the Articles of Religion, which are 
 reduced from thirty-nine to sixteen. 
 
 The book resembles the Proposed Prayer Book 
 of 1786. The man at the head of the movement 
 who brought this book into existence was the Rev. 
 George Dashiell. He was a native of Maryland, and 
 was ordained to the ministry by Bishop White, in 
 1794. He was settled for a time at New Castle, 
 Delaware, Shrewsbury and Chester, Maryland, and 
 finally, in 1804, became the Rector of St. Peter's 
 Church, Baltimore. He opposed the election of the 
 Rev. James Kemp to the Episcopate, and when he 
 was consecrated, he made this a pretext for his
 
 Prayer Book of 1821. 157 
 
 secession, to form what he called the "Evangelical 
 Episcopal Church." Many of his congregation 
 followed him, and he was joined by two clergymen, 
 who were Deacons. Expected accession, however, 
 did not follow, and ere long the project vanished. 
 Mr. Dashiell removed to Kentucky, and died there 
 in 1852.
 
 PRAYER BOOK OF THE REFORMED 
 EPISCOPAL CHURCH. 
 
 THE Reformed Episcopal Church dates from a 
 movement organized in the city of New York, on 
 the second day of December, 1873, by members of 
 the American Episcopal Church, who desired certain 
 changes in the Book of Common Prayer. There 
 were present eight clergymen and nineteen laymen. 
 The leading promoter of the cause was the Rt. Rev. 
 George D. Cummins, D. D,, then the Assistant 
 Bishop of Kentucky. The following is the 
 
 DECLARATION OF PRINCIPLES OF THE REFORMED 
 EPISCOPAL CHURCH. 
 
 Adopted December 2d, 1873. 
 I. 
 
 The Reformed Episcopal Church, holding "the faith once 
 delivered unto the saints," declares its belief in the Holy 
 Scriptures of the Old and New Testaments as the Word of 
 God, and the sole Rule of Faith and Practice ; in the Creed 
 "commonly called the Apostles' Creed;" in the Divine insti- 
 tution of the Sacraments of Baptism and the Lord's Supper ; 
 
 158
 
 T 11 E 
 
 B K 
 
 COMMON PRAYER 
 
 lirformrt ^Episcopal (Cljurdj, 
 
 AI)I-IKI>, ANH SET KOHTH KOH USE, BY THK SECOND 
 
 GKNDKAI, rorxrll. OK THK SAID CHI' IU'11, HELD 
 
 IN THE CITY OK XEW YORK, IN THE 
 
 MONTH <>K MAY, 1874. 
 
 PHILADELPHIA: 
 
 JAMRS A. MOOKK, l-fj A 12*2 SANSOM STBBKT. 
 1874. 
 
 
 Fac-simile of the title pasje of the first Praver Book of the Reformed 
 
 Episcopal Church. Issued at Philadelphia in 1874-. 
 
 Exact size.
 
 Reformed Episcopal Prayer Book. 159 
 
 and in the doctrines of grace substantially as they are set 
 forth in the Thirty-nine Articles of Religion. 
 
 II. 
 
 This Church recognizes and adheres to Episcopacy, not as 
 of Divine right, but as a very ancient and desirable form of 
 Church polity. 
 
 III. 
 
 This Church, retaining a Liturgy which shall not be impera- 
 tive or repressive of freedom in prayer, accepts the Book of 
 Common Prayer, as it was revised, proposed, and recom- 
 mended for use by the General Convention of the Protestant 
 Episcopal Church, A. D., 1785, reserving full liberty to alter, 
 abridge, enlarge, and amend the same, as may seem most 
 conducive to the edification of the people, "provided that the 
 substance of the faith be kept entire." 
 
 IV. 
 
 This Church condemns and rejects the following erroneous 
 and strange doctrines as contrary to God's Word : 
 
 First, That the Church of Christ exists only in one order or 
 form of ecclesiastical polity : 
 
 Second, That Christian Ministers are "priests" in another 
 sense than that in which all believers are "a royal priesthood :" 
 
 Third, That the Lord's Table is an altar on which the oblation 
 of the Body and Blood of Christ is offered anew to the Father : 
 
 Fourth, That the Presence of Christ in the Lord's Supper is a 
 presence in the elements of Bread and Wine : 
 
 Fifth, That Regeneration is inseparably connected with Bap- 
 tism. 
 
 At the Second General Council of the Reformed 
 Episcopal Church, held in New York, May, 1874, a 
 revised Book of Common Prayer was adopted. The
 
 160 Early Prayer Books. 
 
 volume was issued the same year, bearing the im- 
 print of James A. Moore, of Philadelphia. While 
 the basis is that of the Proposed Book of 1786, 
 certain alterations in the way of omissions and 
 additions were made. 
 
 On the page facing The Order for Morning 
 Prayer, is the insertion of a Canon as follows : 
 
 TITLE I. 
 CANON 12 OF THE USE OF THE PRAYER BOOK. 
 
 I. On occasions of public worship, invariably on the morning 
 of the Lord's day, commonly called Sunday, and at other times 
 at the discretion of the Minister, the Prayer Book set forth at 
 any time by the General Council is to be used in the congre- 
 gations of this Church ; Prwided, that nothing in this Canon is to 
 be understood as precluding extempore prayer before or after 
 sermons, or on emergent occasions. 
 
 II. Congregations in the Dominion of Canada, and in other 
 countries, shall have liberty to insert such Prayers and Versicles 
 in the Service as are most accordant with their respective forms 
 of civil government ; and such prayers for those in authority 
 may take the place of those in use in the United States ; 
 Provided, that no printed matter shall be inserted in the printed 
 Morning Service, until it has been approved by the Standing 
 Committee on Doctrine and Worship of the General Council. 
 
 In the heading, The Order for Daily Morning 
 Prayer, the word "Daily" is omitted. 
 
 To the Sentences at the beginning of Morning 
 Prayer have been added eleven other passages of 
 Scripture. These are not added to the Sentences 
 for Evening Prayer.
 
 Reformed Episcopal Prayer Book. 161 
 
 A Declaration concerning the Forgiveness of Sins, 
 is removed, and a Prayer substituted. These 
 Versicles are omitted : 
 
 Minister. O God, make speed 19 save us. 
 Answer. O Lord, make haste to help us. 
 
 Four verses are omitted from the Venite. In the 
 Te Deum, the clause reading, " thou didst humble 
 thyself to be born of a pure Virgin," is printed with- 
 out the word "pure." At the end these words are 
 added: "O Lord, in thee have I trusted; let me 
 never be confounded." 
 
 Eight verses are omitted from the Benedictus. 
 The Apostles' Creed is prefaced by the following 
 rubric : 
 
 ^[ Then shall be said the Apostles' Creed, by the Minister and the 
 people, standing : And any churches may insert after the words, 
 ' ' Was crucified, dead, and buried, " the words, ' ' He descended into 
 Hell," or the words, "He went into the place of departed spirits." 
 
 The Nicene Creed is restored, and is followed 
 by this 
 
 NOTE. By "One Catholic and Apostolic Church," is signified 
 "The blessed company of all faithful people;" and by "One 
 Baptism for the remission of sins," the Baptism of the Holy 
 Ghost. 
 
 These Versicles are omitted : 
 
 Minister. O Lord, bless and preserve these United States ; 
 Answer. And mercifully hear us when we call upon thee
 
 1 62 Early Prayer Books. 
 
 Minister. Endue thy Ministers with righteousness; 
 Answer. And make thy people joyful. 
 
 A few changes are introduced in the wording of 
 A Prayer for our Civil Rulers, and A Prayer for 
 Congress. 
 
 In The Litany, the words, " From fornication, and 
 all other deadly sins," are changed to, "From all 
 inordinate and sinful affections." "In all time of 
 our wealth," becomes "in all time of our pros- 
 perity." The words, "That it may please thee to 
 bless and preserve all Christian Rulers and Magis- 
 trates," are substituted for, "That it may please 
 thee to endue the Congress of these United States, 
 and all others in authority, legislative, judicial and 
 executive," etc. The petition, "That it may please 
 thee to illuminate all Bishops, and other Pastors," is 
 changed to, "That it may please thee to illuminate 
 all Ministers of the Gospel," etc. The words 
 "dread thee" become "fear thee." The line, "all 
 women in child-birth," is changed to, "all women 
 in the perils of child-birth." After the petition, 
 "O Lamb of God," etc, is this rubric: 
 
 II The Minister may, at his discretion, begin the Litany here, or omit 
 all that follows, to the Prayer, "We humbly beseech thee, 
 O Father," etc. 
 
 The Lord's Prayer is inserted after the words, 
 " Lord, have mercy upon us," and the Gloria Patri
 
 Reformed Episcopal Prayer Book. 163 
 
 after the line, "O Lord, arise, help us," etc. In 
 the General Thanksgiving the bracketed words in 
 fine print reading, "particularly to those who desire 
 now to offer up their praises and thanksgivings for 
 thy late mercies vouchsafed unto them" are omitted. 
 After the Thanksgiving is this rubric : 
 
 ^[ Here may be used any of the occasional prayers, or extemporaneous 
 
 prayer. 
 
 The heading of the next prayer is changed from, 
 A Prayer of St. Chrysostom, to A General Suppli- 
 cation. 
 
 In the Order for Evening Prayer, the Magnificat 
 and Nunc dimittis are omitted, and the Bomtm est 
 confiteri and the Benedic, anima mea are added. 
 There is an alternate or substitute Order of Evening 
 Prayer, "which may be used instead of the pre- 
 ceding." Several new prayers are supplied. Under 
 the headings, Prayers and Thanksgivings upon sev- 
 eral Occasions, and Thanksgivings, numerous prayers 
 have been added. 
 
 In The Order for the Administration of the Lord's 
 Supper, or Holy Communion, the first exhortation 
 is reduced to twelve lines, and the second omitted 
 wholly. After the Creed is this rubric: 
 
 *[ Then, after a Hymn, shall follow the Sermon. After which the 
 Minister shall return to the Lord's Table, and shall give the 
 following, or a similar invitation :
 
 164 Early Prayer Books. 
 
 ' ' Our fellow Christians of other branches of 
 Christ's Church, and all who love our Divine Lord 
 and Saviour Jesus Christ in sincerity, are affection- 
 ately invited to the Lord's Table." 
 
 The words, "Let us pray for the whole state of 
 Christ's Church Militant here on earth," are 
 changed by the omission of "here on earth." 
 The word "oblations" is omitted from this prayer. 
 The expression, "all Christian rulers and especially 
 the Rulers and Governors of these states," is 
 changed to, "We beseech thee also, so to direct 
 and dispose the hearts of all who are in authority," 
 etc. The words, "all Bishops and other Pastors," 
 become, "all Ministers of thy Gospel." The 
 exhortation that follows is shortened. After the 
 Confession, the Absolution is changed into a prayer, 
 " us " being substituted for ' ' you . ' ' 
 
 The passages quoted as the "comfortable words" 
 are changed in their rendering, the King James' 
 translation of Scripture being used. The manual 
 acts are omitted from the Prayer of Consecration. 
 
 In the Post Communion the Lord's Prayer is 
 wanting, and the Gloria in Excelsis is placed be- 
 fore the final prayers. The office concludes with 
 four rubrics and a Note. The last rubric and the 
 note read :
 
 Reformed Episcopal Prayer Book. 165 
 
 *[/ conducting this Service, except when kneeling, the Minister shall 
 face the people. 
 
 NOTE. The act and prayer of consecration do not change the 
 nature of the elements, but merely set them apart for a holy use : 
 and the reception of them in a kneeling posture is not an act of 
 adoration of the elements. 
 
 The festivals from St. Andrew's Day to All 
 Saints' Day, arranged in the Proposed Book under 
 the heading of Holy Days, are entirely omitted from 
 the Prayer Book of the Reformed Episcopal Church. 
 The Psalter, instead of being placed at the end of the 
 book, follows the Collects, Epistles and Gospels for 
 use throughout the year. It is the same as in the 
 Proposed Book, but it has been "repointed to cor- 
 respond with the sources from which it is compiled.'' 
 The ten selections of Psalms are additional. 
 
 The heading: The Ministration of Public Baptism 
 of Infants, to be used in the Church, is changed to, 
 The Order for the Administration of Baptism to 
 Infants. The rubrics at the beginning of the 
 service are omitted and the following substituted : 
 
 1| When Baptism is administered at a stated Service, it shall be 
 immediately after the second Lesson. 
 
 ^| Infants to be baptized must be presented by their parents when 
 practicable, and one, at least, of the persons presenting must be <i 
 communicant of this or of some other Evangelical Church. 
 
 the time appointed, the Minister, standing near f//,' font shall 
 say,
 
 1 66 Early Prayer Books. 
 
 "Hear the words of the Gospel," etc. The first 
 exhortation beginning, "Dearly beloved, forasmuch 
 as all men are conceived and born in sin," etc., and 
 the last one reading, ' ' Ye are to take care that this 
 child be brought to the Bishop to be confirmed by 
 him," etc., are omitted. So also the prayers be- 
 ginning, "Almighty and everlasting God, who of 
 thy great mercy didst save Noah and his family 
 in the Ark from perishing by water," etc., and 
 "Almighty and everlasting God, heavenly Father, 
 we give thee humble thanks, that thou hast vouch- 
 safed to call us to the knowledge of thy grace and 
 faith in thee," etc., and the Lord's Prayer. The 
 Exhortation and Prayers that are retained from the 
 Proposed Book are abbreviated and the wording 
 changed. The Ministration of Private Baptism of 
 Children in Houses, provided by the same Book, is 
 wholly omitted. This is explained at the end of 
 the office of the Baptism of Infants by this rubric : 
 
 ^f In the private ministration of Baptism this service may be used, or 
 any portion of it, as the Minister may think best, provided that the 
 prayer beginning with "Almighty, everliving God," etc., to the 
 end of the formula, be used. 
 
 The Order for the Administration of Baptism to 
 Adults is revised much in the same way as that 
 for Infants.
 
 Reformed Episcopal Prayer Book. 167 
 
 i 
 
 In the Order of Confirmation the following Preface 
 is substituted : 
 
 Beloved, it is written that, when the Apostles at Jerusalem had 
 heard that Samaria had received the Word of God, they sent 
 unto them Peter and John, who when they were come, and had 
 prayed for them, laid their hands on those who were baptized, 
 in the name of the Lord Jesus: Also, in the same Scripture we 
 read that St. Paul laid his hands upon certain disciples at 
 Ephesus, after their baptism. In accordance, therefore, with 
 apostolic custom, and the practice of the early Church, we 
 have retained this rite of laying on of hands upon those who 
 are baptized, in order that they may thus give further testimony 
 to their faith in Christ, and to their unchanged purpose to lead 
 a new life, following the commandments of God, and walking in 
 his holy ways. 
 
 Then follows this question by the Bishop : 
 
 Do ye here, in the presence of God, and of this congregation, 
 solemnly profess repentance towards God, and faith towards our 
 Lord Jesus Christ ? 
 
 After the Blessing come this rubric and note : 
 
 ^[ Members of other Churches, uniting with this Church, need not be 
 confirmed, except at their own request. 
 
 NOTE. The administration of the order of Confirmation is con- 
 fined to the Bishops, not as of Divine right, but as a very ancient mid 
 desirable form of Church usage. 
 
 In the Form of Solemnization of Matrimony, the 
 opening charge is expanded. In the ring pledge, 
 the words, "and with all my worldly goods I thee 
 endow," are omitted. Before the Blessing, the
 
 1 68 Early Prayer Books. 
 
 parties are pronounced "Husband and Wife," in- 
 stead of " Man and Wife." 
 
 In the Order for the Burial of the Dead, the first 
 rubric is stricken out. Four passages of Scripture 
 are added to the opening Sentences. In addition 
 to the Lesson from the Epistle to the Corinthians, 
 there is an alternate Lesson from the eleventh 
 chapter of St. John's Gospel. Then follows this 
 rubric : 
 
 ^f Here may be sung a Hymn, and the Minister may use the follow- 
 ing Prayer, or any other, extemporaneous or otherwise. 
 
 The Prayer begins: "O God, whose days are 
 without end," etc. The word "Catholic" is left 
 out. At the grave the words recorded in St. Mark 
 x. 14, may be used in case of a child, instead of 
 Rev. xiv. 13, 
 
 The versicles: 
 
 Lord, have mercy upon us. 
 Christ, have mercy upon us. 
 Lord, have mercy upon us. 
 
 are omitted, and the longer form of the Lord's 
 Prayer is used. 
 
 The Form of Ordaining Deacons, The Form of 
 Ordaining Presbyters, The Form of Consecrating a 
 Bishop, The Form for the Public Reception of 
 Presbyters, The Form for the Installation of Pastors,
 
 Reformed Episcopal Prayer Book. 169 
 
 and The Form for the Consecration or Dedication 
 of a Church or Chapel, are additions, as they are 
 not found in the Proposed Book of 1786. On the 
 other hand there are omissions. A Catechism, The 
 Order for the Visitation of the Sick, The Communion 
 of the Sick, A Form of Prayer for the Visitation of 
 Prisoners, Forms of Prayer to be used at Sea, A 
 Form of Prayer and Thanksgiving to Almighty 
 God, for the inestimable blessings of Religious and 
 Civil Liberty, A Form of Prayer and Thanksgiving 
 to Almighty God, for the Fruits of the Earth and all 
 the other Blessings of his merciful Providence, and 
 the Articles of Religion, are not found in the Prayer 
 Book of 1874. A second edition was issued in 1882, 
 to which were added Forms of Prayer which may be 
 used in Families, and the Articles of Religion. The 
 latter, thirty-five in number, were adopted at the 
 Third General Council of the Reformed Episco- 
 palians, held at Chicago, May i8th, 1875.
 
 MORAVIAN PRAYER BOOKS. 
 
 THE first American edition of the Liturgy and 
 Hymns of the United Brethren, or Moravians, 
 appeared in Philadelphia in 1813, from the press 
 of Conrad Zentler. The book is an octavo, in 
 which the Liturgy occupies 32 pages. The re- 
 mainder of the volume is given to the Hymns, filling 
 304 numbered pages. The Index and other matter 
 consume 52 additional pages, unnumbered. The 
 title page is followed by the Contents on two leaves. 
 The Preface on one and a half pages relates wholly 
 to the Hymns, and for this reason it is not necessary 
 to quote it. The Rt. Rev. J. M. Levering, D.D., 
 of Bethlehem, Pa., writes: "In reference to this 
 edition there is an inaccurate statement in the Pre- 
 face to the 1876 edition of our Liturgy and Hymns. 
 It is not, as there stated, a reprint of the English 
 Moravian Hymn Book of 1801, but of the 1809 
 book. The 1801 book was reprinted in 1809, at 
 Manchester, with a slight change in the wording of 
 the rubrics, with an appendix of 200 hymns, which 
 
 170
 
 COLLECTION 
 
 FOR THE VSE OF Till 
 
 PKOTEST3WT CHFXCn 
 
 OF THF, 
 
 UNITED BRETHREN 
 
 EDITION. 
 
 Come before his Presence with Singing 1 . PSALM c. 2 
 I will sing of thy Power, yea. 1 will sing aloud of thy M 
 
 the word of Christ dwell in you richh, in ai< 
 admonishing one another in Psalms, and Hymns, und sj>iritu 
 singing with ^racc in your hearts to the Lord- Col. iii. 16. 
 I will sing with the Spirit, and I will sing- with the Undc 
 
 
 
 \\\ COM? vn 7Kvri.ru. No. 1O4, North 
 
 Fac-aimile of the title page of the first Moravian Prayer Book issued in the 
 United States. Philadelphia, 1813. Ex'act size.
 
 Moravian Prayer Books. 17 1 
 
 had been issued in 1808, added with its own title 
 page and Preface as you find it in the copy I send 
 you, and an addition to the Liturgy in the shape of 
 Doxologies for use at ordinations which did not 
 appear in the 1801 book. The list of Moravian 
 Hymn Books given in Julian's Dictionary of Hym- 
 nology mentions the 1808 appendix of 200 hymns, 
 but does not bring out clearly the fact of an issue of 
 1809, and ignores entirely American editions of the 
 Moravian Liturgy and Hymns. It seems odd that a 
 Church whose hymnology dates from the year 1501 
 should not figure with an American edition earlier 
 than 1813, but if it had not been for the war of 
 1812, which prevented the importation of books 
 from England to supply the pressing need, it would 
 probably have been at a yet more recent date that 
 the first edition would have appeared here." The 
 Liturgy of the United Brethren consists chiefly of 
 litanies and doxologies. In the edition of 1813, the 
 liturgical portion begins with The Church Litany. 
 This is of considerable length, as it is printed upon 
 six pages. The supplications include a great variety 
 of subjects, and breathe a missionary spirit. One 
 petition reads : ' ' Bless our congregations gathered 
 from the Negroes, Greenlanders, Indians, Hottentots 
 and Esquimaux." A Doxology is appointed "to 
 be used after the Church Litany on solemn occa-
 
 172 Early Prayer Books. 
 
 sions." This is principally in the language of 
 Scripture and covers a page. After this we have 
 the Easter Morning Litany, which is to be said in 
 the Church or the cemetery. As it illustrates how 
 the Creed may be amplified, it is quoted in full: 
 
 I believe in the One only God, Father, Son, and Holy Ghost, 
 who created all things by Jesus Christ, and was in Christ, recon- 
 ciling the world unto himself. 
 
 I believe in God, the Father of our Lord Jesus Christ, who 
 hath chosen us in him before the foundation of the world ; 
 
 Who hath delivered us from the power of darkness, and hath 
 translated us into the kingdom of his dear Son ; 
 
 Who hath blessed us with all spiritual blessings in heavenly 
 places in Christ ; 
 
 Who hath made us meet to be partakers of the inheritance of 
 the saints in light : having predestinated us unto the adoption 
 of children by Jesus Christ to himself, according to the good 
 pleasure of his will, to the praise of the glory of his grace, 
 wherein he hath made us accepted in the Beloved. 
 
 Cong . This I verily believe. 
 
 Min. I thank thee, O Father, Lord of heaven and earth, be- 
 cause thou hast hid these things from the wise and prudent, 
 and hast revealed them unto babes : even so, Father ; for so it 
 seemed good in thy sight. 
 
 Father, glorify thy name. 
 
 Cong. Our Father which art in heaven, etc. , 
 
 Min. I believe in the name of the only begotten Son of God, 
 by whom are all things, and we through him ; 
 
 I believe, that he was made flesh, and dwelt amongst us ; and 
 took on him the form of a servant ; 
 
 By the overshadowing of the Holy Ghost, was conceived of 
 the Virgin Mary ; as the children are partakers of flesh and 
 blood, he also himself likewise took part of the same ; was born 
 of a woman ;
 
 Moravian Prayer Books. 173 
 
 And being found in fashion as a man, was tempted in all 
 points like as we are, yet without sin ; 
 
 For he was the Lord, the Messenger of the covenant, whom 
 we delight in. The Lord and his Spirit hath sent him to pro- 
 claim the acceptable year of the Lord ; 
 
 He spoke that which he did know, and testified that which he 
 had seen : as many as received him, to them gave he power to 
 become the sons of God. 
 
 Behold the Lamb of God ! which hath taken away the sin of 
 the world, Suffered under Pontius Pilate, was crucified, dead 
 and buried ; Went by the Spirit and preached unto the spirits 
 in prison; The third day rose again from the dead, and with 
 him many bodies of the saints which slept ; Ascended into 
 heaven, and sitteth on the throne of the Father ; whence he 
 will come, in like manner as he was seen going into heaven. 
 
 Cong. The Spirit and the bride of Christ, say, come ! 
 Let ev'ry one that heareth, answer, come! 
 Amen ! come, Lord Jesus ! come, we implore thee ; 
 With longing hearts we now are waiting for thee ; 
 Come soon, O come ! 
 
 Min. The Lord will descend from heaven with a shout, with 
 the voice of the archangel, and with the trump of God, to judge 
 both the quick and the dead. This is my Lord, who redeemed 
 me, a lost and undone human creature, purchased and gained 
 me from all sin, from death, and from the power of the devil, 
 Not with gold and silver, but with his holy precious blood, and 
 with his innocent suffering and dying ; To the end that I should 
 be his own, and in his kingdom live under him, and serve him, 
 in eternal righteousness, innocence and happiness; So as he, 
 being risen from the dead, liveth and reigneth, world without 
 
 end. 
 
 Cong. This I most certainly believe 
 
 Min. I believe in the Holy Ghost, who proceedeth from the 
 Father, and whom our Lord Jesus Christ sent, after he went 
 away, that he should abide with us forever; 
 
 That he should comfort us, as a mother comforteth her 
 children ;
 
 Early Prayer Books. 
 
 That he should help our infirmities and make intercession for 
 us with groanings which cannot be uttered ; 
 
 That he should bear witness with our spirit, that we are the 
 children of God, and teach us to cry, Abba, Father. 
 
 That he should shed abroad in our hearts the love of God, 
 and make our bodies his holy temples ; 
 
 And that he should work all in all, dividing to every man 
 severally as he will. 
 
 To him be glory in the Church, which is in Christ Jesus, the 
 holy, universal Christian Church, in the communion of saints at 
 all times, and from eternity to eternity ; 
 
 Cong. Amen. 
 
 Min. I believe, that by my own reason and strength I can not 
 believe in Jesus Christ my Lord, or come to him ; 
 
 But that the Holy Ghost calleth me by the gospel, enlighteneth 
 me with his gifts, sanctifieth and preserveth me in the true 
 faith ; 
 
 Even as he calleth, gathereth, enlighteneth, and sanctifieth all 
 Christendom on earth, which he keepeth by Jesus Christ in the 
 only true faith ; 
 
 In which Christian Church he forgiveth me and every believer 
 all sin daily and abundantly. 
 
 Cong. This I asstiredly believe. 
 
 Min. I desire to depart, and to be with Christ, which is far 
 better ; I shall never taste death ; yea, I shall attain unto the 
 resurrection of the dead : for my body which I shall put off, this 
 grain of corruptibility, shall put on incorruption : my flesh shall 
 rest in hope ; 
 
 And God who brought again from the dead our Lord Jesus, 
 that great Shepherd of the sheep, through the blood of the ever- 
 lasting covenant, will also once quicken the bodies here interred 
 because the Spirit of God hath dwelt in them. 
 
 Cong. Amen. 
 
 We poor sinners pray. Hear us, gracious Lord and God ; 
 
 Min. And keep us in everlasting fellowship with our brethren,
 
 Moravian Prayer Books. 175 
 
 N.N., and with our sisters N.N.,* who are entered into the joy 
 of their Lord ; (and whose bodies are buried here). 
 
 Also with the servants and handmaids of our Church, whom 
 thou hast called home within this year, and with the whole 
 Church triumphant; and let us once rest with them in thy 
 presence. 
 
 Cong. Amen. 
 
 They are at rest in lasting bliss, Beholding Christ our Saviour; 
 
 Our humble expectation is To live with him forever. 
 
 Min. Glory be to Him who is the Resurrection and the Life ; 
 He was dead, and behold, He is alive for evermore; 
 
 And he that believeth in Him, though he were dead, yet shall 
 he live. 
 
 Glory be to Him in the Church which waiteth for Him, and in 
 that which is around Him ; for ever and ever. 
 
 Cong. Amen. 
 
 Grant us to lean unshaken Upon thy faithfulness, 
 
 Until we hence are taken To see thee face to face. 
 
 Min. The grace of our Lord Jesus Christ, and the love of God, 
 and the communion of the Holy Ghost, be with us all; 
 Cong. Amen. 
 
 In later editions some changes have been made 
 in this Easter Morning Litany. An expression of 
 belief concerning the Sacraments has been added 
 in this language : 
 
 I believe, that by holy baptism I am embodied as a member of 
 the Church of Christ, which he hath loved, and for which he 
 gave himself, that he might sanctify and cleanse it with the 
 washing of water by the word. Anu-n. 
 
 In this communion of saints my faith is placed upon my Lord 
 and Saviour Jesus Christ, who died for us, and shed his blood on 
 
 * Here are mentioned in each congregation the names of those who departed into 
 eternal rest since the preceding Easter.
 
 176 Early Prayer Books. 
 
 the cross for the remission of sins, and who hath granted unto 
 me his body and blood in the Lord's Supper, as a pledge of 
 grace; as the Scripture saith, our Lord Jesus Christ, the same 
 night in which he was betrayed, took bread : and when he had 
 given thanks, he brake it, and gave it to his disciples, and said, 
 Take, eat : this is my body which is given for you ; this do in 
 remembrance of me. After the same manner also, our Lord 
 Jesus Christ, when he had supped, took the cup, gave thanks, 
 and gave it to them, saying, Drink ye all of it ; this is my blood, 
 the blood of the New Testament, which is shed for you, and for 
 many, for the remission of sins. This do ye, as oft as ye drink 
 it, in remembrance of me. Amen. 
 
 The foot note directing that the names of the 
 dead who have passed away during the year are to 
 be mentioned, is omitted. Several verbal changes 
 have also been introduced. 
 
 This Litany is associated with certain rites peculiar 
 to the United Brethren, that they have observed for 
 centuries. A modern writer, in speaking of the 
 celebration of Easter, at Nazareth, Pa., by the 
 Moravians, says, 1 " The early morning service is 
 still retained, after which a procession to the grave- 
 yard takes place, always in time to meet the rising 
 sun. Here the trombones perform their part with 
 marked effect, and contribute not a little to the 
 beauty of the ceremony. When the Easter cere- 
 monies are favored by an early spring, and the 
 morning air is serene, the procession to the grave- 
 
 1 Sketches of Moravian Life and Character, by James Henry, 
 pp. 166, 167.
 
 Moravian Prayer Books. 177 
 
 yard is replete with the finest emotions. We are 
 now not merely reading the event, but are acting 
 it over, under the inspiring influence of the open 
 air, at break of day. The locality of the Nazareth 
 Cemetery is peculiarly interesting, and for the open- 
 ing of Easter morning, there can be no place more 
 worthy of selection. At this early hour the scene 
 around breathes the deepest tranquillity. Pictur- 
 esque in all its parts, a perfect, and even fault- 
 less landscape sleeps before you at six o'clock of 
 our Easter morning, with the eastern light swelling 
 into the bright glow of sunrise. Then the impres- 
 sive words of the Litany, and the outpouring of 
 those harmonious themes, to which the trombones 
 are so well adapted, summon up thoughts that are 
 precious and enduring to the soul." 
 
 Under the heading of Litanies at Baptism, we 
 have two forms for the Baptism of Children, an- 
 other formula for the Baptism of Adults, and still 
 another for Baptism of Adults from the Heathen. 
 The service for the Holy Communion is prefaced 
 by this note: 
 
 In the Church of the United Brethren there is no prescribed form 
 of words used at the administration of the Holy Communion. The 
 service is opened by singing verses expressive of a penitent, contrite 
 heart, after which a prayer for absolution is offered up. The Con- 
 gregation rising, a verse is sung and the bread is consecrated by pro- 
 nouncing the words of Institution.
 
 178 Early Prayer Books. 
 
 After the distribution of the bread, the wine is 
 consecrated and administered. A final note says: 
 
 The service is closed with such hymns as that of brotherly love, 
 communion with Christ, and thankfulness for his incarnation and 
 death. 
 
 Doxologies to be used at Ordinations are three 
 in number, to be said at the ordination of Deacons 
 and Presbyters, and at the consecration of Bishops. 
 Litany at Burials, given in two forms and covering 
 nearly five pages, concludes the Liturgy contained 
 in the edition of 1813. Since this date numerous 
 changes and additions have been made in the Mo- 
 ravian ritual. A paragraph in the Preface of the 
 edition of 1876, reads: "In accordance with syn- 
 odical enactments, the Liturgy has been carefully re- 
 vised, and the Liturgical Services for the Festivals 
 of the Christian Church and other special occasions, 
 ordered by the Synod of 1864, have been appended. 
 These Services are all based upon such as have been 
 in use, for many years, in the German Moravian 
 Church." The Liturgy of the United Brethren now 
 in use shows that nearly all the original forms have 
 been expanded, and a number of new ones annexed. 
 The Te Deum is appointed "to be used on the 
 great festivals of the Church, and on other special 
 occasions.' A Canticle of Praise is directed "to
 
 Moravian Prayer Books. 179 
 
 be used on days of national thanksgiving, and on 
 other occasions of praise." This Canticle is worded 
 mainly in the language of the Benedicite. Among 
 the offices added are: The Rite of Confirmation, 
 The Laying of a Corner Stone, The Consecration 
 of a Church or Chapel, and The Solemnization of 
 Matrimony. Liturgical Services for the Church 
 Seasons provide for Advent, Christmas Day, Epiph- 
 any, The Season of Lent, Easter, Whitsun-day, 
 Trinity Sunday, In Memory of the Martyrs, "to be 
 used on the Sunday nearest July 6th, The Memorial 
 Day of the Martyrdom of John Huss ; or, on the 
 Sunday nearest November 1st," Thanksgiving, A 
 Day of Humiliation and Prayer, and Ascension Day. 
 
 Under the heading of Communion Liturgies, are 
 arranged ten services for various occasions through- 
 out the year. These ten forms were added by vote 
 of the Provincial Synod of 1888. 
 
 The second edition of the Hymns and Liturgy of 
 the United Brethren was issued by Conrad Zentler, 
 of Philadelphia, in 1819. In 1832, T. Ashmead 
 & Co., of the same city, published another edition. 
 Later publications of the book have, for the most 
 part, been imprinted at Bethlehem, Pa. 
 
 The early Moravian missionaries translated the 
 offices of their Church for the use of the Indians 
 with whom they labored. The Rev. David Zeis-
 
 i8o Early Prayer Books. 
 
 berger prepared a Spelling Book for the use of the 
 Christian Indians on the Muskingum River, that 
 contained the Creed and Litany in the Delaware 
 language. It was printed by Henry Miller, of 
 Philadelphia, in 1776, in a i6mo book of 113 
 pages. The Delaware and the English were 
 arranged on alternate leaves. A second edition 
 came from the press of Mary Cist, of Philadelphia, 
 in 1806, but for some reason the liturgical part was 
 omitted. 
 
 A collection of Hymns with Liturgy in the Dela- 
 ware tongue, with the headings in English and Ger- 
 man, was printed by Henry Sweitzer, of Philadelphia, 
 in 1803, in a I2mo book of 358 pages. A second 
 edition, revised and abridged by the Rev. Abraham 
 Luckenbach, was printed at Bethlehem, Pa., in 
 i8mo by J. & W. Held, in 1847. It contains 305 
 pages. 
 
 The Church Litany of the United Brethren in the 
 language of the Cherokee Indians was printed by 
 John F. Wheeler, at New Echota, in 1830. It is a 
 little book of 12 pages in i6mo, and is exceedingly 
 rare. The only copy known in this country is in 
 the Moravian Library at Bethlehem, Pa. 
 
 Various editions of the Liturgy and Hymns of the 
 United Brethren have appeared from time to time in 
 the German language, though the dates are recent.
 
 
 
 T 
 
 H E 
 
 
 
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 s 
 
 A 
 
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 O F 
 
 
 
 
 D 
 
 A 
 
 V 
 
 I D, 
 
 
 
 TH 
 
 F. r F. i 
 
 w 
 
 M C O IS 
 
 r T H 
 f M A I 
 
 <T D M F X 1 
 
 r * 
 
 CREED, LORD'S PRAYER, &c. 
 IN METRE. 
 
 ALSO, 
 
 THE CATECHISM, CONFESSION OF FAITH, 
 LITURGY, &c. 
 
 - Translated from the DUTC H. 
 
 For the USE of the Reformed Proteftant Dutch 
 Church of die City of N E W - Y O R K. 
 
 NEW - TO RK: 
 
 Printed by JAMES PARKER, at the New Printing-Oifice in 
 JStavtr-Strett. MOCCLXVU. 
 
 Fac-simile of the title page of the first. Prayer Book of the Reformed 
 
 Dutch Church in America. Printed by James Parker, of 
 
 New York, in 1767. Size reduced.
 
 THE PRAYER BOOK OF THE REFORMED 
 DUTCH CHURCH. 
 
 THE early Dutch settlers of New York retained 
 for a number of years the manners, customs and 
 language of their native land. But the English 
 speaking population that environed them grew more 
 rapidly than they, and the Dutch language began 
 to decline. To adapt themselves to irresistible cir- 
 cumstances these natives of Holland built, in 1769, 
 what was known as the North Dutch Church on the 
 corner of Fulton and Williams street, in New York 
 City, for the express purpose of conducting services 
 in the English language. At a meeting of the Con- 
 sistory in July, 1763, it was suggested that the old 
 Holland liturgy be translated, and steps were taken 
 to this end. In 1764, type for the musical notes 
 was ordered from Daniel Crommelin, of Amsterdam. 
 In the same year, Francis Hopkinson, Judge of 
 Admiralty, a signer of the Declaration of Inde- 
 
 181
 
 1 82 Early Prayer Books. 
 
 pendence and the author of several poems, versified 
 the Psalms into English. The translation of the 
 book from the Dutch was made by the Rev. John 
 Livingston, D.D. The title page runs, "THE 
 PSALMS OF DAVID with the Ten Commandments, 
 Creed, Lord's Prayer, &c., in Metre. Also the 
 Catechism, Confession of Faith, Liturgy, &c. 
 TRANSLATED FROM THE DUTCH For the use of 
 the Reformed Protestant Dutch Church of the 
 City of New York. New York: Printed by James 
 Parker, at the New Printing office in Beaver Street, 
 MDCCLXVII." The book is an octavo, issued in 
 an edition of two thousand. It sold for ten shillings 
 in New York currency, but later was reduced to 
 eight shillings. The preface is as follows: 
 
 To THE READER. 
 
 The Consistory of the Reformed Protestant Dutch Church 
 of the City of New York, having by Reason of the Declension 
 of the Dutch Language, found it necessary to have Divine 
 Service performed in their Church in English ; Have adopted 
 the following Version of the Psalms of David, which is greatly 
 indebted to that of Dr. Brady and Mr. Tate ; Some of the 
 Psalms being transcribed verbatim from their Version, and 
 others altered, so as to fit them to the Music used in the Dutch 
 churches. 
 
 The Catechism, or Method of Instruction in the Christian 
 Religion, as it is taught in Schools and Churches of Holland, 
 together with the Articles of Faith, Liturgy, &c., are translated 
 from the Dutch ; and having been carefully examined, are with
 
 The Dutch Prayer Book. 183 
 
 the Psalms, approved of by the Consistory, and by them recom- 
 mended for the Use of their Church and Schools. 
 
 By Order of the 
 Consistory. 
 
 City of New York. JOANNES RITZEMA. 
 
 November gth, 1767. V.D.M. P.T.Praeb. 
 
 On the middle of the page, before the Psalter 
 begins, are two musical scales with this note: 
 
 As a great Part of Divine Worship consists in the harmonious 
 Singing of the Psalms, it has been thought necessary for the 
 benefit of those who are desirous to learn to Sing, to add the 
 two following Scales, which being perfectly understood will 
 enable any Person to sing all the Psalms in the Book with Ease. 
 
 There are one hundred and fifty psalms in metre, 
 accompanied on every page with the printed music. 
 The Ten Commandments are also versified and sup- 
 plied with music. These are followed by the songs 
 of Zacharias, the Virgin Mary and Simeon. The 
 same musical treatment is given to the Creed and 
 the Lord's Prayer. This portion of the book closes 
 with an Alphabetical table of the Psalms, a table 
 of such parts as are sung to the same tune, and a 
 table of references, showing the use of the Psalms 
 according to the different circumstances wherein the 
 Church of God, or believers in particular may find 
 themselves. 
 
 The next page reads: The Heidelbergh Catechism, 
 or Method of Instruction in the Christian Religion,
 
 184 Early Prayer Books. 
 
 as the same is taught in the Reformed Churches 
 and Schools in Holland. Together with the Arti- 
 cles of Faith, and Liturgy of said Church. Trans- 
 lated for the Use of the Reformed Protestant Dutch 
 Church, of the City of New York. On the back 
 of this title page we find, This Translation of the 
 Heidelbergh Catechism, together with the Con- 
 fession of Faith, and Liturgy of the Reformed 
 Church of Holland, having first been examined, 
 compared and approved of, by the Consistory of 
 the Reformed Protestant Dutch Church, of the 
 City of New York, is by them recommended for 
 the use of their Church and Schools, and printed 
 by their Order. 
 
 Thirty-eight pages are filled with fifty-two sections 
 of instruction intended for the Sundays of the year. 
 
 Next in order is, A Compendium of the Christian 
 Religion for those who intend to approach the 
 Holy Supper of the Lord. This extends over 
 eleven pages. Confession of Faith of the Re- 
 formed Churches in the Netherlands ; Revised in 
 the National Synod, last held at Dort, in the 
 Years 1618 and 19, marks the next portion of 
 the book. Twenty-one pages are given to this 
 Confession. 
 
 The introduction to the liturgical section reads, 
 The Liturgy of the Reformed Church in Netherland,
 
 The Dutch Prayer Book. 185 
 
 or the Forms used therein, in Publick Worship. 
 This is subdivided into 
 
 ist. Of Publick Prayer. 
 
 2nd. Of the Administration of the Holy Sacra- 
 ments. 
 
 3rd. Of the Exercise of Church Discipline. - 
 
 4th. Of the Ordination of Church Officers. 
 
 5th. Of the Celebration of Marriage. 
 
 6th. Of Comforting the Sick. 
 
 The prayers are then given in detail under the 
 heading, Christian Prayers to be used in the 
 Assembly of the Faithful and on other Occasions. 
 
 These consist of Prayers before and after Serm6n 
 on Sundays, before and after the explanation of the 
 Catechism, before and after Sermon on week days, 
 Prayers for morning and evening, also at the open- 
 ing and closing of Consistory, at the meeting of 
 Deacons, grace before and after meals, and suppli- 
 cations for sick and tempted persons. Fourteen 
 pages are given to these special Prayers. 
 
 Various rites and forms are given the next place. 
 The Form for the Administration of Baptism to 
 Infants of Believers, is contained on three pages. 
 The Form of the Administration of Holy Baptism to 
 adult Persons, is expressed in two pages. The Form 
 for the Administration of the Lord's Supper, is quite 
 elaborate and extends to twelve pages. The Form
 
 1 86 Early Prayer Books. 
 
 of Excommunication, is brief. The Form of Re- 
 admitting Excommunicated Persons into the Church 
 of Christ, is on two and a half pages. The Form of 
 Ordaining the Ministers of God's Word, is amplified 
 to five and a half pages. The Form of Ordaining 
 Elders and Deacons, when ordained at the same 
 Time, covers about the same space. The Form for 
 the Confirmation of Marriage before the Church, is 
 expressed in great minuteness, for it occupies no less 
 than seven pages. The last office is, The Conso- 
 lation of the Sick, which is an Instruction in Faith, 
 and the Way of Salvation to prepare Believers to 
 die. It expands to twelve and a half pages. 
 
 Before the last page of the book, which is a table 
 of contents, are the Nicene Creed and the Creed of 
 Athanasius. 
 
 It will be observed that this Liturgy, especially in 
 the use of the three Creeds, resembles the Book of 
 Common Prayer of the Church of England. Since 
 the edition of 1767 additions and changes have been 
 made. The Litany has been added, and the Psalms 
 in metre discontinued and the responsive reading of 
 the Psalter substituted. Various offices have also 
 been supplied. The revision was made by a com- 
 mittee appointed by the General Synod in 1868. 
 To some extent the order of the Christian year is 
 followed. The Synod of Dort, in 1618, decreed:
 
 The Dutch Prayer Book. 187 
 
 Besides the Sabbath day, the Churches shall likewise observe 
 Christmas, Easter and Whitsun-tide, with the day succeeding 
 each ; and whereas, in most of the cities and provinces of the 
 Netherlands, it is, moreover customary to observe the day of the 
 Circumcision and Ascension of our Lord, the Ministers where 
 such practice has not been adopted, shall endeavor to prevail 
 with the civil authority to establish a conformity with the other 
 Churches. 
 
 While there are no appointed Collects for the 
 different Sundays of the year, the events in the life 
 of Christ are observed by an order of Scripture 
 lessons. The lessons for Advent begin with the 
 fourth Sunday before Christmas, those for the Easter 
 season begin with the ninth Sunday before Easter, 
 and those for Whitsun-tide with the Sunday before 
 Pentecost. The Sundays after Whitsun-day are 
 denominated Sundays after Pentecost. 
 
 Other editions of the Liturgy appeared in 1789, 
 1813, 1814, 1831 and 1843. In 1793 and 1815, 
 ' ' The Constitution of the Reformed Dutch Church 
 in the United States of America," was published. 
 This book also contained the Liturgy. In 1846, for 
 the first time, the Hymns and the Prayer Book were 
 issued in separate volumes.
 
 THE PRAYER BOOK OF THE FRENCH 
 
 PROTESTANTS OF CHARLESTON, 
 
 SOUTH CAROLINA. 
 
 THE Huguenots were among the earliest settlers 
 of America, their colonies rinding homes in the 
 states of New York, Massachusetts, Virginia and 
 South Carolina. The genial climate drew consider- 
 able numbers at different times to the last named 
 state. They came as early as 1670, and ten years 
 later when the city of Charleston was located, they 
 formed part of the population. To the present 
 day, after a lapse of more than two hundred years, 
 they still maintain a Church organization, after the 
 Presbyterian form. Through all their history they 
 have used a liturgical mode of worship. The first 
 Prayer Book was in the French language and was 
 brought by them to this country. In time, as 
 English began to be more generally used, it was 
 deemed advisable to discontinue the Liturgy wholly 
 in the French. At an early date a committee was 
 
 1 88
 
 THE LITURGY 
 
 THE FRENCH PROTESTANT CHURCH, 
 
 FROM THE EDITIONS OF 1787 AHD 1778, 
 
 FVBt,rsH*r AT mvc 
 
 WITH ADDITIONAL PRAYERS, 
 
 SELECTED, 
 
 A1CD BOMB ALTERATIONS! 
 
 FOR THE USE OF THE CONGREGATION 
 
 IM THE CITT OF CIIARLMTON, 8. C. 
 
 Fac-simile of the title page of the first Huguenot Prayer Book printed 
 
 in the United States. Charleston, S. C., 1836. 
 
 Size reduced.
 
 T/ie Huguenot Prayer Book. 189 
 
 appointed to make a translation. After much 
 deliberation this was done, and certain additions 
 were also supplied. The report as made by the 
 Committee on Sunday, October 23d, 1836, reads 
 as follows : 
 
 To THE FRENCH PROTESTANT CHURCH OF THE CITY OF 
 CHARLESTON. 
 
 The Committee on the Translation of the Liturgy, beg leave 
 to Report the accompanying Book as the result of their efforts 
 to accomplish the duty assigned to them. 
 
 The volumes from which it has been chiefly compiled are 
 two editions of "The Liturgy or Manner of Celebrating Divine 
 Service in the Churches of the Principality of Neuchatel and Val- 
 engin :" One of them, the 2d edition, in quarto, printed in 
 1737, at Neuchatel, and formerly used in the pulpit of our 
 church ; the other an octavo edition, printed in 1772, at 
 Neuchatel, and owned by the Apprentices' Library Society of 
 this city. The original translations of the parts common to 
 both editions, were made from the former, but carefully com- 
 pared and in many instances altered to correspond with the 
 latter ; from which were obtained some additional prayers, 
 seventeen additional Canticles, and the preface printed with 
 the first edition, in 1713. 
 
 These books contain no prayers of the class termed in this 
 work, " Occasional Prayers and Thanksgivings," and are without 
 a service for the burial of the dead ; both of which, as important 
 parts of a formulary for public worship, the Committee were 
 expected to introduce into the work. They were also ex- 
 pected to adapt the Liturgy to present use in our own country. 
 These objects, except in a few instances of obvious necessity, 
 involved a responsibility of a delicate character which the 
 Committee felt a reluctance to assume. They therefore ex- 
 pressed to the Corporation their desire to leave unperformed 
 this part of the duty assigned them, with a suggestion that it
 
 190 Early Prayer Books. 
 
 might be appropriately deferred until the aid of a Minister 
 could be obtained. These matters were, however, referred 
 back to the Committee with instructions to complete the work 
 assigned to them. 
 
 Under the direction thus given, they have endeavored to 
 meet the views of the Corporation, by supplying the above 
 stated omissions of the French Liturgy, from other Devotional 
 books, and by adapting the whole to the purposes of worship 
 in this country. 
 
 The Service for the Burial of the dead has been taken from 
 the Book of Common Prayer of the Protestant Episcopal 
 Church ; the rubrics being omitted, and the Minister directed 
 to use the whole or a part at his discretion. Some of the Con- 
 cluding Prayers have been derived from the same book ; the 
 Occasional Prayers and Thanksgivings, the Family Prayers, &c., 
 from several sources, chiefly from the Book of Common Prayer, 
 and from a work in French discovered by one of the Committee 
 at a late period in the Apprentices' Library of this city, entitled, 
 1 ' A Liturgy for the Protestants of France, or Prayers for the 
 families of the Faithful deprived of the Public exercise of their 
 religion; with a preliminary discourse, &c." Third edition; 
 printed at Amsterdam, in 1765. 
 
 In adopting these prayers, the Committee felt at liberty to 
 make verbal alterations, with a view to simplicity and improve- 
 ment of style. 
 
 The Prayer for Thanksgiving Days, is the only entire prayer 
 composed for the book. This was taken from a rough draft 
 of one no doubt prepared for the purpose by our deceased 
 colleague, Thos. S. Grimke, and found among bis papers after 
 his death. 
 
 The Confession of Faith, which was the first part of the work 
 translated, it will be remembered was printed in quarto, the 
 French in one column the translation in another. It was 
 deemed unnecessary to reprint it to form part of this Book. 
 
 The arrangement of the book has been somewhat altered ; the 
 services and prayers being distributed into classes and sections to 
 promote facility of reference.
 
 The Huguenot Prayer Book. 191 
 
 In place of Rubrics interspersed through the book a Table of 
 General Directions has been prepared and placed at the com- 
 mencement of the services. 
 
 For the alterations and transpositions made in the Liturgy, the 
 Committee refer to the manuscript copy, in which it is believed 
 they are all noted. 
 
 While the hope is cherished that the work now submitted, will 
 be satisfactory to the Corporation, the Committee are fully 
 sensible of their obligation to the members, for the patient con- 
 fidence with which they have awaited its accomplishment. 
 A variety of circumstances contributed to extend the time it 
 occupied. Most of the Committee were engaged in business 
 claiming necessarily a large portion of their time, and limiting 
 their meetings to the summer months. The course of proceeding 
 adopted by them was, in its nature slow, but such as the under- 
 taking seemed to require. The translations were made by three 
 of the members, Elias Horry, George W. Cross and Thos. 
 S. Grimke. They were then submitted to the whole Committee 
 at their meetings, compared with the original, and corrected line 
 by line with all the freedom of criticism, which the dignity and 
 importance of the object justified and which a friendly con- 
 fidence, and a common interest in the object, rather invited than 
 repressed. But the undertaking embraced much more than mere 
 translation. Besides the adaptation of the services to another 
 age and country, to our own times, state of society and insti- 
 tutions, the Liturgy was found to be rich in the doctrines, 
 thoughts and language of Scripture; and it became an obvious 
 duty whenever this correspondence was discovered, to make the 
 translation with very few exceptions in the language of our 
 English Bible. Perpetual reference was consequently necessary 
 to the English Bible, frequently to versions of the Scriptures in 
 other languages, and occasionally to other works. 
 
 .With these remarks, the Committee submit the result to the 
 liberal judgment of the members of the Corporation, with an 
 assurance that they have, at least, earnestly endeavoured to 
 meet the expectations of those by whom the duty was entrusted 
 to them.
 
 192 Early Prayer Books. 
 
 The pleasure of presenting this work in print is greatly 
 qualified by the reflection that two of our Committee, Messrs. 
 Elias Horry and Thomas S. Grimke, who were deeply interested 
 in its completion, are now numbered with the dead. We all 
 remember their active zeal in the general concerns of the 
 Church. Their colleagues saw it more fully exemplified in the 
 business particularly committed to them ; and state with satis- 
 faction that the work had in fact, been accomplished, and a 
 considerable part of it printed before their removal. The sur- 
 viving members perform a grateful duty in recording here a 
 testimonial of the cheerful labors of their departed friends ; 
 and especially of their valuable services in the criticism and 
 the references to other works, and works in other languages 
 which the undertaking involved. 
 
 It is difficult on this occasion to repress the feeling of regret 
 that they are not with us to participate in the ulterior measures 
 for re-opening our Church for regular public worship. 
 
 That we are now ready to enter upon arrangements for this 
 desirable object is a matter of congratulation, not only to us, 
 but to the descendants generally of the Protestant French 
 emigrants to this State. This church is the only remaining 
 monument in our whole country, of the principles which 
 brought our fathers to the new world. In every other place 
 in our sister States, as well as in this, the Refugees long since 
 yielded to the necessity of circumstances ; and unable from 
 their dispersed condition, or the want of means to maintain 
 their peculiar worship, united with other sects. Of the four 
 churches established in our State by the Protestant exiles 
 from France, three became merged in the Protestant Episcopal 
 Churches in their vicinity, then supported out of the public 
 funds. As soon as the language of the country was acquired, 
 the transition from the one church to the other was natural 
 and easy for the French Reformed and the Protestant 
 Episcopal Churches, although differing in their government 
 and discipline, are closely allied in their principles and forms 
 of worship. The French Church in Charleston has alone sus- 
 tained its original and distinctive character. Here only may
 
 The Huguenot Prayer Book. 193 
 
 we worship and praise God according to the forms sanctioned 
 by the wisdom and the piety of our ancestors. The Divine 
 Head of the Church has kindly placed in our hands the means 
 of perpetuating this peculiar form of worship. Let these means 
 be considered a Sacred Trust. Let this holy object be effected 
 Let the French Refugees, who for liberty of conscience, braved 
 the terrors of persecution at home, and all the difficulties of 
 emigration to a wilderness abroad, have here an abiding name. 
 Let their Christian piety and its noble fruit, their character- 
 istic probity, find in the perpetuation of this, our Church, upon 
 its own principles and with its own forms, AN ENDURING 
 
 MONUMENT. 
 
 JOSEPH MANIGAULT, 
 
 WILLIAM MAZYCK, 
 GEORGE W. CROSS. 
 October, 1836. DANIEL RAVENEL. 
 
 The newly translated Liturgy appeared in 1836, 
 in an octavo volume. It was printed by James 
 S. Burgess, of Charleston. While the date on the 
 title page is 1836, the date when it was "Entered, 
 according to act of Congress," is 1838. This book 
 undoubtedly was the first American edition, as the 
 one issued in 1853 has on the title page these 
 words: "Second edition: Revised and Enlarged." 
 After the Table of Contents, we have the Preface, 
 which is here quoted in full : 
 
 PREFACE 
 TO THE FIRST EDITION. 
 
 PUBLISHED IN 1713. 
 
 The Churches in the Principality of Neuchatel and Valengin, 
 began some years since to establish the Liturgy, which is now
 
 IQ4 Early Prayer Books. 
 
 presented to the public. In order that it might appear in a 
 better state, it was deemed advisable that some time should 
 elapse before its publication. The resolution has at length 
 been taken to print it, in conformity with the wish of many, 
 who have desired that it should be made public. 
 
 It is not necessary here to enlarge on the utility and antiquity 
 of Liturgies, or to explain how important it is, that the mode 
 of celebrating divine service should be well regulated. None 
 can doubt that St. Paul's maxim, "Let all things be done 
 decently and in order," (a) is applicable to the worship of God 
 in the religious assemblies of Christians. This worship is of 
 the greatest consequence in religion, because it consists chiefly 
 in serving God, in adoring him, in giving him thanks, and in 
 calling upon him. Hence it is indispensable, that divine service 
 should be so performed, as to be most worthy of that infinite 
 Being, and best adapted to raise men to him, and to fill them 
 with reverence and love for his Supreme Majesty. 
 
 The attainment, however, of this end is difficult, unless there 
 be an established form of public worship. When the order of 
 divine service is settled, it is celebrated as well by the Minister 
 as by the People, in a manner more edifying, grave and 
 decorous, than when it is entrusted to the discretion of the 
 Clergy. The preservation of uniformity in worship, is another 
 valuable consequence of Liturgies. And if they conform to 
 the spirit of the Gospel, they exert also a salutary influence in 
 excluding from the Church practices and opinions inconsistent 
 with the purity of Religion. 
 
 These and some other considerations have satisfied the Pastors 
 of the Churches of Neuchatel and of Valengin, that they should 
 contribute to the edification of their flocks, by settling the forms 
 and order of their Liturgy, and by imitating, in this particular, 
 the example of most Protestant Churches, and especially of the 
 Churches of Switzerland, whose Liturgies are all printed. 
 
 That which is here given to the public, contains first, the 
 form of divine service for Sundays, and for week days, when a 
 
 (a), i Epis. Cor. Ch. xvi., v.; 40.
 
 The Huguenot Prayer Book. 195 
 
 sermon is preached ; afterwards the prayers for divers occasions, 
 whether before or after the sermon ; in the third place, the 
 manner of celebrating divine service, morning and afternoon, 
 when there is no preaching; in the last place, the formularies 
 for the celebration of the sacraments, for the solemnization of 
 matrimony, for the admission of catechumens, and for the 
 reconciliation of penitents. (<?). 
 
 To set forth here all the reflections which might be made on 
 the different parts of this Liturgy, is unnecessary. It has been 
 judged advisable, however, to say something on the objects 
 proposed, and on the method which has been followed in its 
 composition. 
 
 This Liturgy has been formed, as far as practicable, from 
 the Scriptures, and from ancient and modern Liturgies. The 
 Scriptures, especially, have been consulted ; for as they are the 
 sole rule of our faith, so are they the only perfect guide to the 
 true mode of serving God. This course has been chiefly pur- 
 sued in the Canticles for the ordinary Morning and Afternoon 
 Service. They have been drawn, almost word for word, from 
 the Sacred Volume, and especial care hath been taken, that 
 they should embrace those excellent passages of the New 
 Testament, which relate to Jesus Christ, and our redemption. 
 This has been thought the more necessary ; because hitherto, our 
 Churches have not had, like other Protestant Churches, any 
 Christian Canticles, and we have, therefore, sung only those of 
 the Book of Psalms, (b). It is, moreover, undeniable, that if 
 the Jews praised God for the favor, which he had granted to 
 their nation, and if they shewed forth his benefits in their 
 songs, Christians are under still higher obligations to bless God, 
 
 (). When this Liturgy was first published, certain scandalous Sinners, who had 
 been excluded from the Church, were received again into its peace ; but this 
 practice hath been abolished for reasons, which it is useless to mention : and the 
 formulary only serves for individuals, at the meeting of the consistory, where it has 
 been preserved. 
 
 (/>) Since the first edition of this work, several canticles, written by different 
 authors, have become a part of public worship, and are sung on thecpnncipal 
 solemnities, instead of the Psalms of David, which are reserved for ordinary 
 occasions.
 
 196 Early Prayer Books. 
 
 through Jesus Christ, to celebrate the holy name of their 
 Redeemer, to sing his praises, and to speak in their Hymns of 
 all that he hath done for them, of bis coming into the world, of 
 his sufferings, of his resurrection, of his ascension, of his last and 
 glorious advent, and of the salvation which he hath purchased 
 for them. (a). The Apostles do expressly command Christians to 
 praise God our Father, through Jesus Christ his Son : and their 
 writings abound with praises and thanksgivings, which ought 
 to be without ceasing in the mouths and hearts of the faithful. 
 Authors who wrote in the second century, and on whom we 
 may rely (^) inform us that the first Christians in their 
 assemblies sang hymns to Jesus Christ as to a God, and that in 
 the celebration of the Eucharist, God, the Father of all things 
 was praised and glorified, through the Son and Holy Spirit. 
 Much more might be said upon this subject, but the reader is 
 referred to the preface, which is at the head of the Christian 
 Canticles, lately introduced by the Church of Geneva into their 
 worship. In the Canticles of this Liturgy are collected the 
 principal passages of the New Testament, which can be em- 
 bodied in the worship of Christians; and they have been 
 interspersed among those of the old. These passages being 
 very numerous, several Canticles have been composed, as well 
 for the ordinary service as for particular occasions. 
 
 After the Scriptures, the best Liturgies, both ancient and 
 modern, have been consulted. Several formularies, previously 
 adopted in the Churches of this country, have been retained, 
 and in many respects a conformity has been observed to the 
 order already established therein ; and from other Liturgies, 
 especially the ancient, whatever appeared the most edifying 
 has been selected. In matters of worship, the practice of the 
 past ages of the Church is entitled to great consideration ; and 
 it must be confessed that in the prayers of the Primitive 
 Christians, their spirituality and simplicity are very remark- 
 
 (<i). Ep. Eph. i., 3 ; and v., 19. Coloss. iii., 16. i Pet. i., 3. Apoc. i., 6, &c. 
 (). Pliny, the younger, in his Letter to the Emperor Trajan, (Epistle 97), Justin 
 Martyr in his first Apology.
 
 The Huguenot Prayer Book. 197 
 
 able. Besides, who can doubt that whatever was done in 
 those days, and had been established by the successors of the 
 Apostles, did conform to the spirit of the Gospel, and ought 
 to command the respect of all Christians, The customs of 
 the Churches did indeed afterwards vary exceedingly. Primi- 
 tive simplicity was departed from, and Liturgies were burdened 
 with many things, not merely useless, but even contrary to 
 the purity of evangelical worship. This remark is applicable 
 to such as have descended to us. It is, however, certain that 
 the foundation and the essence of the ancient worship has 
 been preserved in almost all Liturgies. If, therefore, whatever 
 is peculiar to each Liturgy, and whatever was added from 
 time to time, as ignorance, error and superstition prevailed 
 in the Church, be laid aside, and only so much be retained, 
 as ancient general usage sanctioned and all Liturgies agree 
 in, we shall undoubtedly have the genuine form of primitive 
 Christian worship. Such a proceeding would be also one of 
 the best methods for the attainment of that uniformity which 
 is so desirable for the peace and edification of the Church. 
 
 We have aimed, in this Liturgy, at the utmost simplicity 
 and perspicuity. So far from seeking, we have avoided the 
 ornaments of language, affected emphasis in terms, preambles, 
 periods over long, reasonings too extended, and figurative 
 expressions, such excepted as being taken from the Scriptures, 
 are clear to the readers of the sacred writings. We have en- 
 deavored to express, in the most simple and natural manner, 
 the sentiments and emotions with which we ought to be filled 
 in the presence of God. The language of devotion, is the 
 language of the heart ; it is artless and affecting. The rever- 
 ence due to the Divine Majesty, and the edification of the 
 people, require this simplicity ; and the Holy Scriptures teach 
 us thus to pray. The prayers and the praises found in the 
 Sacred Books, especially in the Psalms, are only the emotions 
 of the heart, which for the most part, have little connection. 
 In the Lord's Prayer, that great model of Christian supplication, 
 we also find extreme simplicity with singular brevity. 
 
 This brevity also has been the subject of very particular
 
 198 Early Prayer Books. 
 
 attention. When Liturgies are too long, and the service is 
 unreasonably extended, public worship is less frequented, and 
 its very length may diminish attention and devotion. We have 
 anxiously endeavored to avoid this, especially in the service for 
 the week days. It is certain that religious exercises ought not 
 to last long on such days ; because they are days of business. 
 Hence the ordinary service for these days has been so regulated 
 as not to extend beyond twenty minutes, at the utmost, though 
 rarely, not beyond half an hour. 
 
 We have also judged it right to vary the formularies of 
 prayer and praise : and to compose some for particular 
 occasions. This diversity serves to awaken attention, which 
 is more easily relaxed, when the same things are continually 
 heard. It is, moreover, peculiarly proper to direct and ani- 
 mate the devotion of the people, on the most solemn occasions : 
 nothing being more reasonable, than that our prayers should be 
 adapted to the seasons and circumstances, in which we are 
 actually placed. 
 
 In the last place, this Liturgy is not so fixed, nor are we so 
 restricted in it, that some changes may not be made either by 
 retrenching or adding, as circumstances may require: as when 
 we are called to return thanks to God for some particular 
 benefit, or to avert his wrath in seasons of calamity. 
 
 After these general reflections, it is deemed expedient to add 
 some respecting the third part of this Liturgy, which comprises 
 the ordinary service for the morning and afternoon. 
 
 It has been our object to embrace in this service all the 
 acts of divine worship. These are to confess our sins, to 
 adore God, to praise him, to render him thanks, to consecrate 
 ourselves to him, to call upon him, and to read his word. All 
 these acts, to wit: confession, adoration, praise, self-dedication, 
 and invocation, have not been comprehended in a single prayer ; 
 but are set forth separately and distinctly, that all, even the 
 most simple, may understand what they are doing, whilst 
 engaged in public worship: that they may comprehend in what 
 this worship consists and that they may be able to distinguish 
 its several parts. For the same reason there is an interval
 
 The Hi{gnenot Prayer Book. 199 
 
 between each prayer and the word Amen closes each. These 
 intervals serve to direct and fix the devotion of the people. 
 Each person may during those moments, recollect himself, 
 and lift up his heart to God either to thank him for some 
 favor, or to ask some particular grace. They serve also to 
 recall the absent, and to awaken attention, which would easily 
 wander during a long prayer, in which all the acts of religious 
 worship should be expressed in uninterrupted succession. But 
 they would be more profitable if the people would answer 
 Amen, at the end of each part of the service, a practice 
 observed in the days of the Apostles ; and of which we have 
 incontestable proofs in the fourteenth chapter of First Epistle 
 to the Corinthians, wherein St. Paul speaking of praying in 
 an unknown tongue, says, "when thou shalt bless with the 
 spirit, how shall he that occupieth the room of the unlearned 
 say, Amen, at thy giving of thanks?" This custom of replying 
 Amen is very ancient. God had commanded the people of 
 Israel to answer Amen to the maledictions which were to be 
 pronounced at the top of Mount Ebal.() It appears from the 
 i6th Ch. of Chron. B. ist,(^) and from the end of the io6th 
 Psalm, that the people replied Amen, in the intervals of prayer 
 and praise; for we there read these words, "Blessed be the 
 Lord God of Israel, from everlasting to everlasting, and let 
 all the people say Amen." The same thing is seen in the 
 eighth chapter of Nehemiah, 6. "And Ezra blessed the Lord, 
 the great God, and all the people answered, Amen, Amen, 
 lifting up their hands." This was wisely ordered: this Amen 
 signified that all the congregation assented to what was said 
 in the Prayers and Canticles. In truth the people ought not 
 to attend on divine service, merely as auditors and spectators, 
 nor ought they merely to follow in thought, that which is 
 uttered by the ministers of the Church ; but they also ought 
 to speak on their part and at least to answer Amen, to all 
 that is spoken in the name of the assembly. It is admitted 
 that the ancient mode of celebrating service was by parts or 
 
 (). Deut. Ch. xxvii, ; n. (/>). Chron. Ch. xvi.; 36. Ps. Ch. cvi.; 48.'
 
 2oo Early Prayer Books. 
 
 intervals : and by antiphones, that is to say, responses. We 
 find this by the words of the i47th Psalm: "Sing to the 
 Lord, answering one to the other." In this manner were 
 recited several Psalms of praise, as the 118, 134 and the i36th. 
 The primitive Christians retained this practice in their worship, 
 and especially in that excellent and admirable Liturgy, which 
 they employed for the communion service. The Ministers (a) 
 and the Deacons said to the People. "Lift up your hearts on 
 high," the People answered, "Our hearts are lifted up unto 
 the Lord." The Ministers added, "Let us return thanks to 
 the Lord our God," the People replied, "It is just and reason- 
 able that we should return him thanks." And all the communi- 
 cants answered Amen (k) to the prayers and thanksgivings of the 
 Ministers. Moreover, the above expressions which are in the 
 ancient Liturgies of the Holy Supper, and of which they form 
 a chief part, are so beautiful and edifying and correspond so 
 well to that sacred ceremony, that we have believed it right 
 to adopt them into the Liturgy prepared for the Churches of 
 this country. The other parts of this Liturgy have been taken 
 from those which are used in different Protestant Churches. 
 
 But one of the principal objects contemplated in the form 
 of worship, for the ordinary Morning and Evening Service, 
 was to re-establish the reading of the Scriptures, as a part of 
 public worship. To set forth all the forcible and urgent 
 reasons, which show that we are under an absolute necessity 
 to have the Bible read in the assemblies of the Church, would 
 be superfluous. This has always formed an essential part of 
 divine service, (c) both among Jews and Christians. The Jews 
 read the sacred books, at their solemn feasts, and in their 
 synagogues. They had even divided the books of Moses into 
 as many sections as there are Saturdays in the year, in order 
 that these books might be read entirely through, once in every 
 year, on the Sabbath days. (</). When the reading was finished, 
 a doctor, or some other person designated, delivered a dis- 
 
 (). St. Cyril, of Jerusalem, in his fifth Mystological Catechism. (b). Justin 
 Martyr in his first Apology. (r). Deut. Ch. xxxi.; 9, 10, n. Nehem. Ch. viii. ; 9. 
 (</). See the Acts of the Apostles : Chap, xv.; 27.
 
 The Huguenot Prayer Book. 20 1 
 
 course on what had been read. We see in the eighth chapter 
 of Nehemiah, that this was practised after the return from 
 the captivity. The Levites, says the sacred author, read in 
 the Book of the Law of God, distinctly, and gave the sense 
 and caused them to understand the reading. St. Luke relates, (a) 
 that our Lord having entered the Synagogue of Nazareth, on 
 the Sabbath day, read the 6ist chapter of Isaiah, and then 
 spoke to the persons present, showing that the words which 
 he had just read were fulfilled in his own person. 
 
 We again read in the i3th Chapter of the Book of Acts, (6) 
 that St. Paul and St. Barnabas went into the Synagogue of 
 Antioch on the Sabbath day, and after the reading of the 
 Law and the Prophets, the Rulers of the Synagogue sent to 
 them, saying: "Men and Brethren, if ye have any word of 
 exhortation for the people say on." The Christian Church 
 conformed to this practice, and regulated its discipline and 
 worship in this as in various other particulars, by the usages 
 in the assemblies of the Jews. The first Christians read the 
 Scriptures in their assemblies; and so regularly was this done, 
 that in those times one would have thought divine service 
 had not been performed, if the Scriptures had not been read. 
 When the chapter was finished, the head of the assembly 
 gave a brief explanation of it, and exhorted those present, 
 according to the circumstances and wants of the Church. 
 A very ancient author and one worthy of credit, (f) who 
 wrote in the second century, thus relates the usage in his time 
 in Christian Assemblies. On the Lord's day, we assembled 
 together, the writings of the Apostles and Prophets were read 
 as long as the time would permit. When the reading was 
 finished, he who presided delivered a discourse to instruct 
 the people, and exhort them to the observance of the excellent 
 things which they had heard. This being done, we all rose 
 up and presented our prayers to God. Tertullian, who lived 
 a little after the Martyr (</) Justin, says that the first Christians 
 
 (ft). St. Luke : Chap. iv. 
 
 (f>). Acts: Chap, xiii.; 14, 15. (r). The martyr, Justin, in his First Defence. 
 
 (</). In his Apology ; 24, 39.
 
 2O2 Early Prayer Books. 
 
 assembled to read the sacred books and to exhort the people. 
 However, these exhortations were not always made, and even 
 at that time all the ministers of the Church did not preach ; 
 but they never failed to read some portion of the Scriptures, 
 and when the reading and the exhortation were over, they 
 resumed the worship, and concluded the service with prayer. 
 
 Such was formerly the mode of worship, and such the 
 origin of sermons. The sermons were at first only an inter- 
 ruption of worship, and an addition to the reading, and were 
 not regarded as by many at the present day, the most important 
 part of public service, and the principal object for which the 
 people assembled. The preaching is, without doubt, very 
 useful, provided it be done with clearness and simplicity ; 
 but it is quite necessary that the Scriptures should be read 
 in the Church, and in such a manner, that the people may 
 undertand that this reading is an essential part of worship. 
 
 Nor does it suffice that they be read in the Churches before 
 the assembly is formed, or the worship commences. Such read- 
 ing does not constitute a part of divine service. It is distin- 
 guished from it by the time, by the persons who read, and by 
 other circumstances, so that the people pay little attention and 
 respect to it, and the greater part of them are not present, 
 which circumstance proves that they regard the reading of the 
 Holy Scriptures as less important than the preaching. It is for 
 these reasons that the leaders of the Churches thought them- 
 selves indispensably obliged to re-establish the reading of the 
 word of God in their worship. And as circumstances for a long 
 time had not permitted them to introduce this reading in all the 
 services, and particularly in that of Sunday, they have done it 
 at least in the ordinary morning and evening services. This 
 reading is performed in the following manner : 
 
 The Old and New Testaments are read alternately ; and the 
 lessons have been so arranged, that the historical books of the 
 Old Testament from Genesis to Esther are read in the same 
 time with all the books of the New Testament. After which 
 the New Testament is recommenced with the Book of Job, and 
 finished with Malachi.
 
 The Huguenot Prayer Book. 203 
 
 Thus we read the New Testament twice whilst we read the 
 Old but once. Some chapters and passages are omitted, as the 
 first book of Chronicles, the first chapter of Numbers, and 
 some others. We do not read consecutively, the books of 
 Kings and those of Chronicles, because they contain the same 
 histories, but those chapters are selecte'd in which the history 
 is related with the greatest clearness ; and for this purpose a 
 kind of harmony has been prepared. When the chapters are 
 very long or when they contain a great deal of matter, they are 
 divided so as not to overcharge the memories of the hearers, nor 
 extend the service to an inconvenient length. During the 
 festivals, and also at seasons for celebrating the Holy Supper, 
 and in some other circumstances, the portions of Scripture most 
 appropriate to the occasion are read, forming two lessons, for- 
 merly called the Epistle and Gospel ; and in this they conformed 
 as nearly as possible to the ancient usage of the Church, which 
 long since made a wise and judicious selection of the passages 
 of Scripture, proper to be read at the principal solemnities 
 of Christians. At the end of this preface, will be found the 
 tables of lessons for special occasions. In order that the lessons 
 might have more effect, the chapter is preceded by an argument 
 or summary of its contents, of its parts and its object, with the 
 mode of clearing up the general difficulties, if there be any. 
 After the chapter some reflections are added in the form of 
 exhortations, in order that the people may depart the more 
 deeply impressed with the things which they have heard. These 
 reflections extend ordinarily to five or six sentences only. These 
 arguments and reflections have been prepared, and are read. It 
 has been found expedient to pursue this course, because if left 
 to the discretion of the ministers, many might lose sight of the 
 brevity, simplicity and precision which are requisite in reflections 
 of this kind. Finally, there being in this Liturgy some passages 
 of which persons unacquainted with the customs of our Church 
 will not understand the reason, it is proper to say something in 
 explanation of them, especially as many persons abroad have 
 requested information on the subject. The following, then, are 
 the observances in our Churches, particularly in the town of
 
 204 Early Prayer Books. 
 
 Neuchatel, where the public exercises of religion are more 
 frequent than in the country : 
 
 There is a sermon every Sunday morning, and at mid-day the 
 catechism ; at Neuchatel there is a sermon again in the evening. 
 In the week they preach on Wednesday and Friday morning. 
 On the other days they perform in the forenoon the ordinary 
 morning service, and every day at three o'clock the afternoon 
 service. These services are performed by the ministers of the 
 Church. The people are seated during the reading of the Holy 
 Scriptures, and during the rest of the service they stand up. 
 On Saturday morning, after the close of the service, the pastors, 
 each in his turn, catechise the children of the age of ten years 
 and upwards until they have communed. They celebrate the 
 Holy Supper of the Lord at four periods in the year, and at each 
 of these three times, in order that they who may not have been 
 able to partake of the Holy Sacrament at the first celebration, 
 may partake on the following day ; and that persons desiring to 
 commune more than once, should have the opportunity to do so. 
 The Holy Supper is celebrated first at Easter, to wit : On Palm 
 Sunday, Good Friday and Easter day. Secondly: At Pentecost, 
 on Pentecost Sunday, the following Friday, and Trinity Sunday. 
 Thirdly : About the beginning of the month of September, to 
 wit, on the last Sunday of August, the Friday following, and 
 the first Sunday of September. Fourthly : At Christmas, to wit, 
 on the two last Sundays of the year, and on Christmas day, and 
 if Christmas fall on Sunday, on the preceding Friday. The 
 reason is thus seen why our Liturgy contains prayers for two 
 communion Sundays at each of these four festivals : why there 
 are prayers to be introduced into the service during two weeks 
 at these seasons, and why in the table of proper lessons, lessons 
 are appointed for the first and second week. The first week is 
 that which precedes the first Sunday for the Communion at the 
 Holy Supper, and the second is that which follows it. During 
 these two weeks, general catechetical instruction is given on 
 every Tuesday, Wednesday and Friday after twelve o'clock, and 
 on these catechisms the catechumens who present themselves to 
 be received for the confirmation of the baptismal vow, and for
 
 The Huguenot Prayer Book. 205 
 
 the participation of the Eucharist are publicly examined. On 
 the Saturday evening before the celebration of the Lord's 
 Supper, there is a sermon of preparation with prayers. The 
 same course is observed on the eve of public fast days. 
 
 Such are the principal matters which it seemed proper to 
 notice in explanation of this Liturgy. God grant that it may 
 contribute to the advancement of his glory, and of true piety ; 
 and that all who use it, may apply it to its true purpose, the 
 worship of God, in spirit and in truth. AMEN. 
 
 Thirteen pages are occupied by this preface. It 
 is followed by a " Table of lessons for different 
 occasions," covering four and a half pages. The 
 next leaf contains a rubric concerning the use of 
 the book, under the heading "General Directions." 
 We quote in full. 
 
 Any of the services of this Book may begin with a Canticle, 
 Psalm or Hymn ; during which the Minister and people stand. 
 
 In any other part of the services, they stand during a Canticle, 
 and sit during a Psalm or Hymn. 
 
 The Canticles may be read or chanted. 
 
 Part of a Canticle, Psalm or Hymn, may be used instead of the 
 whole. 
 
 At the end of the several Prayers the people answer, Amen. 
 
 In the Morning Service, the first lesson shall consist of the 
 Ten Commandments, from Exodus, Chap. xx. ; 1-17, with the 
 Summary of the Law from Matthew, Chap. xxii. ; 37-40. (See 
 them at the end of the Morning Service for the Lord's Day.) The 
 second lesson shall be taken from any part of the Old Testament 
 from Genesis to Esther inclusive, being the Historical Books ; or 
 from the Prophets of the Old Testament ; and the third lesson 
 from the Gospels or Acts of the Apostles being the Historical 
 Books of the New Testament. 
 
 In the Afternoon Service, the first lesson shall be taken out of
 
 206 Early Prayer Books. 
 
 the Perceptive Books of the Old Testament from Job to Ecclesi- 
 astes, and the second o\\i of the Epistles or the Apocalypse in the 
 New Testament. 
 
 On Holy Days, the lessons may be those in the Table. 
 
 During the reading of the Ten Commandments, and the 
 Summary of the Law, the Minister and people stand. During 
 the reading of other Lessons of Scripture, the Minister stands 
 and the people sit. 
 
 On Holy Days, and other special occasions of Public Worship, 
 occurring on week days, the services for the Lord's Day may be 
 used instead of any of the other services, in the discretion of the 
 Minister. 
 
 The contents of this Liturgy are arranged in 
 Parts and Sections as follows : PART I . Morning 
 Service for the Lord's Day. Afternoon Service 
 for the Lord's Day. PART 2. Morning Service 
 for Week Days, with a Sermon. Services for 
 Week Days, without a Sermon. A Service for the 
 Afternoon. Service for Days of Public Humiliation. 
 PART 3. SECTION i. Prayers for Stated Occasions. 
 SECTION 2. Collects for Stated Occasions. SEC- 
 TION 3. Occasional Prayers and Thanksgivings. 
 SECTION 4. Concluding Prayers. SECTION 5. Family 
 Prayers. PART 4. SECTION I. The Liturgy of Bap- 
 tism and Confirmation. SECTION 2. The Liturgy of 
 the Holy Supper. SECTION 3. Service for Occasions 
 of Catechetical Instructions. SECTION 4. The 
 Liturgy of Marriage. SECTION 5. Service for the 
 Burial of the Dead. PART 5. Canticles for the
 
 The Huguenot Prayer Book. 207 
 
 Ordinary Service. Canticles for Holy Days and 
 
 for Particular Occasions. 
 
 
 
 Nearly twenty years later it was considered ex- 
 pedient to revise the Liturgy, and a Committee was 
 appointed for this purpose. The report as pre- 
 sented and accepted on the ninth day of May, 
 1850, is worded as follows: 
 
 TO THE 
 
 FRENCH PROTESTANT CHURCH 
 OF CHARLESTON., S. C. 
 
 The Committee to whom was referred the revision of our 
 Liturgies, and the printing of a new edition, have the pleasure 
 of reporting 
 
 That they have performed, as well as they are able, the work 
 assigned them ; that the Second Edition of our Book of Liturgies 
 has been printed, and is now ready to be bound for use. A copy, 
 accompanying this report, is now submitted. The edition con- 
 sists of seven hundred and fifty copies, the copy-right of which 
 has been secured in the name of the Corporation. 
 
 The Committee beg leave to state the principal changes which 
 have been made in this edition. 
 
 ist. All the prayers having been revised and compared with 
 the original, the translation has, in various instances been 
 improved, as they hope. 
 
 and. The arrangement of the book has been somewhat altered ; 
 the parts of the services being placed in the order in which they 
 will ordinarily be used, and the Rubrics having been extended. 
 
 3rd. To the Morning Service has been added an Exhortation, 
 consisting altogether of appropriate texts of Scripture, to follow 
 the reading of the Ten Commandments, and the Summary of the 
 Law. The idea is borrowed trom the Liturgy of "The French 
 Protestant Church of London," and the Exhortation taken from
 
 208 Early Prayer Books. 
 
 that Liturgy, with little variation. A similar Exhortation has 
 been added, in the same connection, to the service for Days of 
 Humiliation. 
 
 4th. For the general Prayer in the Afternoon Service for the 
 Lord's Day, we have substituted the prayer from the Week Day 
 Service, at page 16 of the edition of 1836. It was deemed more 
 full in matter, and preferable in style. But the old prayer is not 
 lost to the book ; parts of it are very valuable, and of them two 
 concluding prayers have been formed, and are added to Part 
 Third of this edition. 
 
 5th. A Service for Days of Thanksgiving has been arranged to 
 correspond in its general plan with the Service for Days of 
 Humiliation. It is composed entirely of prayers in our first 
 edition, a portion being taken from the other services. 
 
 6th. The Committee have, in different parts of the book, 
 but chiefly in the Service for Days of Humiliation, abbreviated 
 the services, by leaving out words and short passages, where 
 the fulness, or amplification of the original admitted of this 
 course. But in no case has any subject, or idea, we think been 
 omitted. 
 
 7th. A Prayer has been added to the Service for Infant 
 Baptism, at the conclusion of the service. There is none in the 
 original, and it has been customary for the Minister to conclude 
 with an extempore prayer. 
 
 8th. A Service for the Baptism of Adults, has been added, 
 there being none in our French editions of 1737 and 1772, nor 
 in the English edition of 1836. This has been taken in part 
 from Liturgies now used in France, and in part from our Form 
 for Infant Baptism. It is altogether selected. 
 
 gth. Four new Canticles have been added, these being the 
 67th, looth, io3rd and isoth Psalms of David. 
 
 loth. We have copied into this edition, as had been done into 
 the former, from the Book of Common Prayer of the Protestant 
 Episcopal Church, the Service for the Burial of the Dead. In 
 the old French Liturgies there are no services provided for 
 Interment, in consequence of the legal enactments of that day, 
 against public Protestant Burial. We are in possession of
 
 The Huguenot Prayer Book. 209 
 
 several Services for the Burial of the Dead, now used in the 
 Protestant Churches of France; but they are all modern, and 
 would require changes to adapt them to the usages of our 
 country. Under these circumstances, a majority of the Com- 
 mittee deemed it inexpedient to depart from the selection made 
 for the edition of 1836. 
 
 nth. With this edition is printed, in French and English, the 
 Confession of Faith of the Reformed Churches of France, 
 adopted by the First National Synod held in Paris, in the year 
 1559. The translation is that made by the Committee of our 
 Church, and printed in 1828. There is another translation in 
 Quick's Synodicon. This Confession was published, with a 
 Preface, in 1566. It was also signed and ratified in the National 
 Synod at Rochelle, in 1571, (the year before the massacre of St. 
 Bartholomew,) by Jane, Queen of Navarre; Henry, Prince of 
 Berne; Henry de Bourbon, Prince of Conde ; Louis, Count of 
 Nassau ; and Sir Gaspard de Colligni, Lord High Admiral of 
 France. Of this Confession, according to Quick, there were 
 three originals on parchment ; one kept at Geneva, one at Pau 
 in Berne, and the third in the Archives of the City of Rochelle. 
 
 In the work thus reported, we have had the aid first, of the 
 Rev. C. W. Howard, and afterwards of the Rev. Geo. H. W. 
 Petrie, our Pastors ; in addition to the counsel and co-operation 
 of both in the revision. 
 
 We are indebted to the former for the labour of writing out 
 the corrections of the first edition in an interleaved copy ; and 
 to the latter, for collating and preparing afterwards the whole 
 work, in its proper order, for the printer, and superintending 
 the printing, at considerable cost of time and labour. To both 
 of these gentlemen, therefore, our thanks are justly due. 
 
 DANIEL RAVENEL, 
 
 Chairman. 
 Charleston, gth May, 1853. 
 
 The Liturgy referred to in the above report, 
 appeared in 1853, from the Steam Power Press of
 
 2io Early Prayer Books. 
 
 Walker and James, of Charleston, in a duodecimo 
 volume of 226 pages. The book is in English 
 except the last sixteen pages that contain in forty 
 Articles, the Confession of Faith, made by common 
 consent of the Reformed Churches of the Kingdom 
 of France. There are two columns to the page, 
 the one on the right being printed in English, and 
 the one on the left in French. 
 
 An octavo form of this Prayer Book was issued 
 in 1869, by Charles M. Cornwell, of 247 Pearl 
 Street, New York City. On the reverse of the 
 title page we read, "Reprint of the edition of 
 1836." The book is substantially the same as 
 the first edition. The spacing of the words is 
 better in 1869 than in 1836. The typographical 
 execution, arrangement of headings, and the general 
 printing of the 1869 book are more modern. This 
 accounts for the fact that in the body of the work 
 of 1836 there are 128 pages, while in that of 1869 
 there are 144 pages. A thorough collation reveals 
 no changes in the text, except an occasional vari- 
 ation in punctuation and spelling.
 
 OF 
 
 ppfpr's (fiurrlj, 
 
 Til! 1 . 
 
 CONTAINING 
 
 OF PUBLIC WORSHIP: THE FUNERAL SERVICE; 
 
 Till' ORDER OF ADMINISTERING HORNXNO AND EVENING PRAYEB8 
 
 BAPTISM; 
 
 TUG ORDER OF PUBLICLY RE- 
 CEIVIXG KAPTIXKO TKR-ONS 
 TO THE FELLOWSHIP OK THE 
 CnUUCH; 
 
 THE ORDER OF ADMIN'ISTERIXG 
 THE LORD'S SV1TER ; 
 
 THE MARRIAGE SERVICE; 
 
 FOR FAMIUKS; 
 
 A P S A L T K R , FOR RESPONSIVE 
 READING; 
 
 THE KICENE AND ATHANASIAK 
 CREEDS; 
 
 j> 
 
 PSALMS AND IIYMXS, WITH 
 
 TUXES, FIR CONGREGATION- 
 AL !SING1X(;. 
 
 ROCHESTER: 
 PRINTED FOR ST. PETER'S CH*URCH, 
 
 RY LEE, MANN, & Co. 
 
 1855. 
 
 Fac-simile of the title page of the first edition of the Church Book of St. Peter': 
 
 Church, Rochester, New York. Issued by Lee, Mann & Co. in 1855. 
 
 Exact size.
 
 PRESBYTERIAN PRAYER BOOKS. 
 
 THE Presbyterians, though usually strenuous for 
 the freedom of extemporaneous prayer, have left 
 themselves upon record concerning the value of 
 precomposed forms of devotion. Forty years ago 
 Rev. Mr. Baird wrote "Eutaxia," a plea for a 
 liturgy, based on the argument that historically 
 Presbyterianism has not ignored the use of prayer 
 books, as Calvin, Knox and other early repre- 
 sentatives of that faith prepared liturgies. 
 
 When the Presbyterians of Rochester, New York, 
 organized a congregation in 1853, under the name 
 of St. Peter's Church, they adopted an order, or 
 form of worship, that was chiefly the work of Rev. 
 Leonard W. Bacon, D.D. The book is a square 
 1 2 mo. It is divided into two parts. The first part 
 of thirty-six pages contains, An Order of Public 
 Worship, and occasional Services. Morning Service 
 begins with this note : 
 
 5[ The congregation stand during the Doxologies, at the close of the 
 first, and of the last singing; during the Salutation and Bene- 
 diction ; during the saying of the Creed (when it is used) ; and 
 during the Prayers. 
 
 211
 
 212 Early Prayer Books. 
 
 The order of service is introduced by a Chant 
 ending with the Gloria Patri. Then follow, Salu- 
 tation in Scripture sentences, Invocation, Lord's 
 Prayer, Psalter, Hymn, Ten Commandments, Con- 
 fession and Prayer, Chant, Reading from the 
 Scriptures, Apostles' Creed, Special Prayer, Hymn, 
 and Benediction. The Afternoon or Evening Service 
 is a shortened form of that given for the Morning. 
 The next place is assigned to Order of Baptism 
 of Children. This is the arrangement: Chant, 
 Address to Parents, Prayer, Baptism, Chant, Special 
 Prayer, Hymn and Sermon. The Order of the 
 Baptism of Adults, is, Address to the Candidates, 
 Apostles' Creed and Baptism. Order of Receiving 
 Baptized Persons to the fellowship of the Church, 
 consists of an Address, Benediction and Hymn. 
 The Order of Administering the Lord's Supper is 
 conducted as follows: Chant, Salutation, Invocation, 
 Lesson from the Psalter, Hymn, Ten Command- 
 ments, Confession and Prayer, Chant, Reading from 
 the Scriptures, Apostles' Creed, Special Prayer, 
 Hymn, The Blessing, The Breaking and Distribution 
 of the Bread, The Giving of Thanks, The Distri- 
 bution of the Wine, Hymn and Benediction. At 
 the end are given the words of Institution, as 
 recorded by St. Matthew, St. Mark, St. Luke and 
 St. Paul. The Marriage Service is outlined thus:
 
 Presbyterian Prayer Books. 213 
 
 Chant, Reading of Scripture, Address at the dis- 
 cretion of the Minister, Charge to Congregation, 
 Questions to the Contracting Parties, Prayer, 
 Pledges of the Man and Woman, Prayer and Bene- 
 diction. These are the words used at the reception 
 of the ring: 
 
 "It is the visible token of the most endearing of all earthly 
 relations. It speaks of vows never to be recalled. It remains 
 through life the silent witness of the fidelity with which those 
 vows are fulfilled. Let it be the pledge and token of your faith, 
 and the symbol of your mutual love." 
 
 The Funeral Service is in this form: Chant, 
 Salutation, Lord's Prayer, Lesson from the Psalter, 
 Chant, Prayer, Reading of Scripture, Address, 
 Prayer, Hymn, Benediction. At the grave there 
 is a shortened form of the Committal Service. Two 
 and a half pages are supplied with Morning and 
 Evening Prayers for families. A note reads: 
 
 "The following prayers are in chief part those composed by 
 that eminent servant of God, John Calvin, and approved by the 
 use of Christian families in the Reformed Churches of Europe, 
 both at the present time and for many generations past. They 
 are given here, not as being preferable to the free utterance of 
 the petitions of the household by some suitable person but 
 in order that when for any reason this is impracticable, the 
 duty of family worship may by no means be neglected. 
 
 The use of these prayers ought not to prevent the offering 
 of such particular petitions as the special circumstances of the 
 household may require. It is proper that the prayers should 
 be preceded by the reading of a portion of Holy Scripture,
 
 214 Early Prayer Books. 
 
 and the singing of a hymn ; and that all present should audibly 
 unite at the close in repeating the Lord's Prayer." 
 
 Part II. contains the Psalter for responsive read- 
 ing. This is not divided into portions for the days 
 of the month but into eighty-eight lessons. These 
 are drawn chiefly from the Psalms, but there are 
 also selections from other parts of the Bible. In 
 the last two lessons are the Gloria in Excelsis and 
 the Te Deum. After the Index, or Order of 
 Arrangement, as it is called, we have on three and 
 a half pages, the Nicene and Athanasian Creeds. 
 A note is appended which states the Creeds are 
 inserted ' ' for the interest they possess as historical 
 documents." The Athanasian Creed is spoken of 
 "as a standard of orthodoxy." 
 
 After this we have Church Music, which con- 
 sists of a large selection of Psalms and Hymns. 
 Directions for the use of this Book, embody certain 
 suggestions concerning congregational singing, made 
 by Dr. Bacon. 
 
 The use of this liturgy was received with favor. 
 The present pastor, the Rev. Alfred J. Hutton, D.D., 
 writes : 
 
 "It is perhaps ten years since the evening service was 
 modified. Nothing could induce the people, however, to give 
 up or change their morning order. Forty years ago this 
 Church was singular in this respect, and widely deemed semi- 
 Episcopal. But Presbyterians are coming to know much better
 
 Presbyterian Prayer Books. 21$ 
 
 than that. We are now only singular in the excellency of our 
 order as compared with the mongrel affairs that have been 
 extemporized for so many of our Churches." 
 
 This Book of Church Forms has seen several 
 issues. The edition of 1864, published at Rochester 
 by E. Darrow & Brother, is an octavo volume of 
 204 pages, and is printed without the metrical 
 Psalms and Hymns. The title is changed to, The 
 Book of Worship. In nearly every part of the 
 service changes have been made. The Psalter has 
 been enlarged to 104 Lessons, made up exclusively of 
 the Psalms. Sentences and Anthems for the Morn- 
 ing Service are grouped together. The Sentences 
 are: I. Gloria. II. Sanctus. III. Angelic Hymn. 
 IV. Revelation. V. Luke xi. 28. VI. From Psalm 
 cxix. VII. From Psalm xix. VIII. From Psalm Ixxii. 
 The Anthems are : I. Te Deum. II. Venite. III. 
 Bonum est confiteri, IV. Malachi i. 11. The 
 Anthems for the first part of the Evening Service 
 are: I. Gloria in Excelsis. II. Benedictus. III. 
 De profundis. IV. Qnemadmodum. Those for 
 the second part are: I. Benedic, anima mea. II. 
 Cantate Domino. III. Jubilate Deo. IV. Dens 
 misereatur. 
 
 In the Lord's Supper the Gloria in Excelsis is 
 introduced, and the Te Denm is sung just before 
 the Benediction.
 
 216 Early Prayer Books. 
 
 In the Marriage Service the words of the original 
 edition used at the reception of the ring are omitted, 
 and the line, "With this ring I thee wed," etc., is 
 restored. 
 
 In the Order for the Burial of the Dead the 
 ninetieth Psalm is appointed as the Anthem. The 
 Office for the Ordination and Installment of Elders 
 and Deacons is an addition, and is not found in 
 the book of 1855. The Family Prayers are not 
 reprinted. 
 
 The greater part of the volume is occupied with 
 the Psalter, which covers 167 out of the entire 204 
 pages. The translation is after the King James' 
 version. The direction given is that 
 
 ' ' TVie lesson is selected by the minister at his discretion. But tin 
 lessons are so arranged that, if the minister prefer, the whole Psalter 
 may be read through in one year at the morning and evening service 
 of the Lord's Day." 
 
 In 1857 Charles Scribner, of New York, published 
 a volume in duodecimo of 360 pages with this title : 
 "A BOOK OF PUBLIC PRAYER, compiled from the 
 AUTHORIZED FORMULARIES OF WORSHIP of the 
 PRESBYTERIAN CHURCH, as prepared by the re- 
 formers Calvin, Knox, Bucer and others. With 
 Supplementary Forms." There is an Advertisement
 
 Presbyterian Prayer Books. 217 
 
 on two pages, and an Introduction on fifteen leaves. 
 The concluding words of the Introduction read : 
 
 "The present work is a compilation from the Liturgies which 
 were prepared by Calvin, Knox, Bucer, and other Divines of 
 the Reformed Church, and which have been adopted in the 
 various branches of the Church on the continent of Europe, 
 and in Great Britain. The Liturgy of Calvin, being the 
 original formulary from which all the others were draughted, 
 is taken as the basis for the ordinary services of Divine Worship 
 and the Administration of the Sacraments. Selections from 
 other forms are appended to each of these Offices, for alternate 
 use or occasional substitution. The Directory of Worship of 
 the Presbyterian Church is quoted wherever appropriate, for 
 the exhibition of the manner of performing these services ; and 
 the more essential parts are given in full, designated by marks 
 of quotation. A collection of Scriptural prayers, and of prayers 
 from other sources, adapted to special occasions, concludes the 
 work. The attempt has thus been made to place within the 
 reach of the ministers and laity of the Presbyterian Church a 
 complete arrangement of the various forms of worship instituted 
 by her authority, for the proper discharge of the solemn duties 
 of the sanctuary." 
 
 The name of the writer of the Introduction or of 
 the compiler of the book does not appear. The 
 Order of Divine Service on the Morning of the 
 Lord's Day consists of Invocation, The Law, 
 Response, Invitation, Confession of Sin, Scripture 
 sentences, Selection from the Psalms, Hymn, Read- 
 ing of Holy Scripture, Prayer of Supplication and 
 Thanksgiving, The Lord's Prayer, Hymn, Sermon,
 
 218 Early Prayer Books. 
 
 Prayer of Intercession, Apostles' Creed, Hymn and 
 Benediction. Other Forms for the Morning Service 
 on the Lord's Day maybe used instead of that previ- 
 ously given. The Order of Divine Service on the 
 Evening of the Lord's Day is arranged on the same 
 general plan as that for the Morning. The Litany 
 is appointed for the Evening. There are also Other 
 Forms for the Evening Service. The Manner of 
 Celebrating the Sacrament of the Lord's Supper 
 is a long service on sixteen pages. This is followed 
 by Other Forms for the Celebration of the Lord's 
 Supper. These forms do not make use of the 
 Sursum corda, Prefaces, Ter Sanctus and Gloria in 
 Excelsis. The other offices of the book are, The 
 Form of administering the Sacrament of Baptism, 
 Other Forms for administering the Sacrament of 
 Baptism, The Form of administering the Sacrament 
 of Baptism to adult persons, The Form for admission 
 of Baptized Persons to the Table of the Lord, The 
 Order of Service for a Day of Humiliation, Fasting 
 and Prayer, The Order of Service for a Day of 
 Thanksgiving, The Office for the Confirmation of 
 Marriage, The Burial of the Dead, The Form of 
 Public Excommunication, The Form of Public 
 Repentance, The Form for ordaining Elders and 
 Deacons, The Form for ordaining Ministers of the 
 Word of God, The Form for the Installation of a
 
 THK C',.M.K OF 
 
 COMMON PRAYER, 
 
 AUJIISISTBATIy.X OF 
 
 THE SAOIIAMENTS, 
 
 ' OTHKR R1TKS AXI> OFV.KMOX1E-S OP THK CHfl 
 AS AKX3DKD BY TIIK \VK#TMIN5TKK WVtXES 
 
 Jj( THIS Koi'At CtiM.Ml-iSIUN OP 1O-1, 
 A?J1> IH .VORKKMKST WITH 
 
 THK DTRECTOKY FOR PUBLIC WORSHIP 
 09 
 
 \ (Thurrh 
 
 TX THK USITKf* STATIC. 
 
 PHILADELPHIA: 
 
 WILLIAM S. A ALFRED MAUTIKX, 
 
 Fac-simile of the title page of the Presbyterian Prayer Book 
 
 published at Philadelphia lin 1864. 
 
 Exact size.
 
 Presbyterian Prayer Books. 219 
 
 Pastor, and The Office for the Dedication of 
 a Church. Thirty-three pages are assigned to 
 Scriptural Prayers, and a Comprehensive Prayer 
 chiefly in the words of Scripture. Next are 
 twenty-three petitions under the head of Sundry 
 Occasional Prayers. The Collects are ninety-five 
 in number. A note in the Appendix says: "The 
 Collects here given are taken from the Book 
 of Common Prayer of the Church of England, as 
 revised in 1689 by the Royal Commissioners ap- 
 pointed in the reign of William and Mary." The 
 Appendix, on twelve pages, closes the book. 
 
 The Rev. Charles W. Shields, D.D., of Princeton, 
 has written much. in favor of liturgies, and has pre- 
 pared Presbyterians a book of service. It was 
 published in 1864 by William S. & Alfred Martien, 
 of Philadelphia. It is a thick I2mo volume of 825 
 pages. Of these, 637 pages are given to the Prayer 
 Book, and 188 pages to " Liturgia Expurgata." It 
 bears the title of, "The BOOK of COMMON PRAYER 
 and administration of THE SACRAMENTS, and other 
 rites and ceremonies of the Church, as amended by 
 the Westminster Divines in the Royal Commission 
 of 1 66 1, and in agreement with the Directory for 
 Public Worship of THE PRESBYTERIAN CHURCH in 
 the United States." On the reverse of the title 
 page is
 
 22O Early Prayer Books. 
 
 THE EMENDATION OF 
 THE BOOK OF COMMON PRAYER. 
 
 By the Presbyterian Clergy, commissioned by King Charles 
 the Second for the Revision and Alteration of the Book of 
 Common Prayer at the Savoy Conference, in the year of our 
 Lord, sixteen hundred and sixty-one. 
 
 Thus have we * * * * drawn up our thoughts and desires in this 
 weighty affair; wherein we have not the least thought of 
 depraving or reproaching the Book of Common Prayer, but a 
 sincere desire to contribute our endeavors towards the healing 
 the distempers, and, as soon as may be, reconciling the minds of 
 the brethren. * * * * And if the Lord shall graciously please to 
 give a blessing to these our endeavors, we doubt not but the 
 peace of the Church will thereby be settled, the hearts of 
 ministers and people comforted and composed, and the great 
 mercy of unity and stability bestowed upon us and our posterity 
 after us. 
 
 This is signed by ten ministers, headed by 
 Anthony Tuckney, D.D. The Table of Contents 
 fills a page, and after this is the 
 
 PREFACE. 
 
 It has been the wisdom of Presbyterian Churches from the 
 most primitive times, and in all countries, to keep the mean 
 between the extremes of too much strictness and too much 
 license as to the particular form of divine worship, and the 
 rites and ceremonies to be used therein ; insisting only upon 
 those general rules which are plainly laid down in the word 
 of God, and neither enjoining nor forbidding many laudable 
 things which are in their nature indifferent and alterable, lest 
 while striving for mere outward uniformity and decorum they 
 should hinder their own inward growth and spirituality, and 
 sacrifice that liberty wherewith Christ hath made his people 
 free.
 
 Presbyterian Prayer Books. 221 
 
 Accordingly we find that while the general practice of our 
 Church, both in England and Scotland, has leaned toward a 
 Directory rather than a Liturgy, yet the latter, as a further 
 help to devotion, was often used, and only resisted and fore- 
 gone, when in connection therewith such vain superstitions or 
 questionable ceremonies, or burdensome statutes, were laid 
 upon men's consciences as were too grievous to be borne. 
 
 By what undue means and to what sorrowful ends the ancient 
 liturgy contained in this Book of Common Prayer notwith- 
 standing the same had been lawfully revised by a Royal Com- 
 mission of Presbyterian and other Clergy, with a view to its 
 just reformation came at length, without the pledged alter- 
 ations, to be so rigorously imposed, has been long known to 
 the world, and we care not here to remember. But inasmuch 
 as the exceptions and emendations of those learned and godly 
 divines, though not at that time fairly acted upon, are still upon 
 record, and can be easily applied, and since, moreover, the 
 difficulties and dangers which then beset them, no longer hinder 
 us in this land and age of greater light and freedom, it would 
 seem but reasonable and just, that the book as they would 
 have made it, or as nearly as may be, should be given to the 
 inheritors of their faith and doctrine, as well for a memorial 
 of their own steadfast orthodoxy and godliness, as for a model 
 of such Public Worship, as shall be not only decent and 
 orderly, but freed from much that was vain, erroneous and 
 superstitious. 
 
 "And albeit, "as they said, "we have a high and honorable 
 esteem of those godly and learned bishops and others, who 
 were the first compilers of the public liturgy, and do look 
 upon it as an excellent and worthy work, for that time, when 
 the Church of England made her first step out of such a mist 
 of popish ignorance and superstition, wherein it formerly was 
 involved ; yet considering that all human works do gradually 
 arrive at their maturity and perfection, and this in particular, 
 being a work of that nature, hath already admitted several 
 emendations since the first compiling thereof it cannot be 
 thought any disparagement or derogation either to the work
 
 222 Early Prayer Books. 
 
 itself, or to the compilers of it, or to those who have hitherto 
 used it, if after more than a hundred years since its first com- 
 posure, (and more than two hundred years since its last 
 revision) such further emendations be now made therein as 
 may be judged necessary for satisfying the scruples of a 
 multitude of sober persons, who cannot at all, or very hardly, 
 comply with the use of it, as now it is, and may best suit with 
 the present times, after so long an enjoyment of the glorious 
 light of the Gospel, and so happy a reformation." 
 
 And so little, on the other hand, ought it to be imagined, 
 that our Directory for Public Worship that production of an 
 Assembly of Divines who, for learning, wisdom and godliness, 
 are still the wonder of Christendom, and that the only safe 
 general guide to the whole Church throughout its now diversi- 
 fied condition is to be either undervalued or hindered if it 
 be occasionally combined with a Liturgy thus resumed, purified 
 and amended by the very men who first framed our standards, 
 and at length, in defence of the truth in them, suffered the loss 
 of all things for Christ's sake. 
 
 Nor could the use of the book, or portions of it, in common 
 with any sister Churches of like tradition and faith, be other 
 than pleasing to those, in every communion, who are ready to 
 rejoice at the many and great things in which Christians can 
 agree as compared with the few and small things in which 
 they differ. 
 
 And, therefore, it is earnestly "hoped that the whole will be 
 received and examined by every true member of our Church, 
 and every sincere Christian, with a meek, candid, and charitable 
 frame of mind; without prejudice or prepossessions; seriously 
 considering what Christianity is, and what the truths of the 
 Gospel are ; and earnestly beseeching Almighty God to accom- 
 pany with his blessing every endeavor for promulgating them 
 to mankind, in the clearest, plainest, most affecting and 
 majestic manner, for the sake of Jesus Christ, our blessed 
 Lord and Saviour.
 
 Presbyterian Prayer Books. 223 
 
 The Tables, and Calendar are arranged on sixteen 
 pages. The order for Daily Morning Prayer, and 
 that for the Evening, are in the main the same as in 
 the Prayer Book of the American Episcopal Church, 
 with the exception of the omission of the shorter 
 Declaration of Absolution, the Benedicite, and the 
 words, "Priest" and "Bishop." A third form is 
 provided which is called, The Order for Divine 
 Service on the Lord's Day. 
 
 This is as follows: Psalm cxxii., Collect for 
 Purity, Lord's Prayer, Ten Commandments and 
 responses, Summary of the Law and the Prophets, 
 Collect, Epistle and Gospel for the Day, Responsive 
 reading of the Beatitudes, Gloria in Excelsis, 
 Apostles' Creed or the Nicene, Litany, General 
 and Special Prayers, Hymn, Sermon, Silent Prayer, 
 Hymn, Prayer and Benediction. 
 
 The Collects, Epistles and Gospels for the year 
 are unchanged, except the Epistles and Gospels 
 for the Saints' Days are not included. But the 
 Collects for the Saints' Days are printed together, 
 under this head : Collects in reference to various 
 sacred events and persons mentioned in Scripture. 
 Lent and the special services of Holy Week are 
 observed. 
 
 In the Administration of the Lord's Supper the 
 words of institution are said before the exhortation,
 
 224 Early Prayer Books. 
 
 "Dearly beloved in the Lord," etc,, the shorter 
 Declaration of Absolution is used, and all the 
 Proper Prefaces and the Gloria in Excelsis are 
 omitted. The form for administering the elements 
 may be judged from this : 
 
 Our blessed Lord, the same night in which he was betrayed, 
 having taken bread, and blessed and broken it, gave it to his 
 disciples, as I, ministering in his name, give this bread unto 
 you ; saying, Take, eat : this is my body, which is broken for 
 you : this do in remembrance of me. 
 
 Several pages of Scripture selections are given 
 "to be repeated at intervals, in time of the 
 Communion, as helps to the devotion of the 
 Communicants. ' ' 
 
 In the Ministration of Public Baptism of Infants a 
 rubric states that, 
 
 "Infants descending from parents, either both or but one of them, 
 professing faith in Christ and obedience to him, are within 
 the covenant of promise, and are to be baptized." 
 
 In this office the Apostles' Creed is in the 
 interrogatory form as in the English Prayer Book. 
 The sign of the cross and the word ' ' regenerate ' ' 
 are not used. 
 
 The Catechism is that of the Westminster As- 
 sembly. Following this is the Order of Admis- 
 sion to the Lord's Supper of Children baptized and
 
 Presbyterian Prayer Books, 225 
 
 come to years of discretion. This is a shortened 
 and altered form of Confirmation, in which the 
 Pastor is to lay "his hand upon the head of every 
 one severally in order kneeling before him, if such 
 be his discretion." 
 
 In The Form of Solemnization of Matrimony, the 
 service retains the Collect and long exhortation of 
 the English Prayer Book. Unlike the latter the 
 Declaration of Absolution is left out of the Visitation 
 of the Sick. There are only a few verbal changes 
 in The Order for the Burial of the Dead. It is 
 preceded, however, by this rubric: 
 
 *[ Here it is to be noted, that the Office ensuing is not to be super- 
 stitioitsly used, as if for the benefit of the dead, but only for 
 the instruction and comfort of the living. 
 
 There is also A Form of Visitation of Mourners, 
 to be used at funerals in private houses. A number 
 of proper lessons, several exhortations and a 
 selection of seven prayers, constitute the service. 
 A Form of Public Prayer and Humiliation, contains 
 introductory sentences, a General Confession, proper 
 psalms and lessons, and fourteen prayers, the latter 
 "to be used as the occasion requires." This is 
 followed by A Form of Public Prayer and Thanks- 
 giving, which also consists of proper psalms and 
 lessons with twenty prayers bearing upon the subject
 
 226 Early Prayer Books. 
 
 of thankfulness. Five pages are given to Forms 
 of Daily Prayer, "to be used in legislatures, in 
 the army and navy, in schools and families, and 
 other social occasions." Twenty-five pages are 
 devoted to Various Prayers and Thanksgivings, 
 "to be used as the occasion requires." The final 
 grouping of prayers is under the head of Thanks- 
 givings, where there are eighteen petitions. No 
 Ordination Service is provided. The Psalter follows 
 the usual Prayer Book translation. 
 
 After the I5oth Psalm there is a title page 
 worded: " LiTURGlA EXPURGATA, or The Prayer 
 Book Amended according to The Presbyterian 
 Revision of 1661, and historically and critically 
 reviewed by Charles W. Shields, D.D." 
 
 On a separate page are given three quotations, 
 the first from the Preface of the First Prayer Book 
 in 1549, the second from the Preface of the 
 Presbyterian Revisers of 1661, and the third from 
 the Preface to the Proposed Prayer Book of 1786. 
 
 After these extracts we have the 
 
 ADVERTISEMENT. 
 
 This Book of Common Prayer is designed, and is believed to 
 be fitted, to promote the following objects: 
 
 i. To serve as a memorial of those learned divines of the 
 Westminister Assembly who, as Presbyters and Presbyterians 
 in the Church of England, were, in 1645, the framers of the
 
 Presbyterian Prayer Books. 227 
 
 Directory for Public Worship, and in 1661 the revisers of the 
 Book of Common Prayer. 
 
 2. To furnish private members of the Church with a collection 
 of solemn and decorous forms of devotion which have been used 
 by the learned and pious in all ages, and, as here presented, are 
 freed from the peculiarities that render other editions of the 
 Prayer Book unserviceable. 
 
 3. To provide a manual of examples and materials of divine 
 service for the use of Pastors, Ministers, Theological Students, 
 Chaplains, and others called to conduct public worship ; and 
 also, for the use of any congregations desiring to combine a 
 Liturgy with the Directory, a service-book which, besides every 
 other liturgical merit, has that of expressing the orthodoxy and 
 resting upon the authority of the framers of the Wesminster 
 Standards. 
 
 4. To increase, beyond our own communion, the spirit of 
 catholicity and fraternity among such Churches of the Reform- 
 ation as originally contributed to the formation of the Prayer 
 Book, by restoring to more general use those ancient formulas 
 which are their several production or common inheritance, and, 
 next to the Holy Scriptures, the closest bond of their unity. 
 
 The Supplementary Treatise of the Editor is designed to 
 give the warrant, history, and analysis of all that the Revised 
 Prayer Book contains. 
 
 This historical and critical review is closely 
 printed on 128 pages and abounds with foot 
 notes. The trend of the argument may be antic- 
 ipated by the headings to the eight chapters, 
 namely : The Origin of the Westminster Di- 
 rectory for Public Worship, The Presbyterian Re- 
 vision of the Book of Common Prayer, The General 
 Assembly's Revision of the Westminster Directory,
 
 228 Early Prayer Books. 
 
 Ministerial Neglects, and their Remedies, under 
 the Directory, Congregational Neglects, and their 
 Remedies, under the Directory, The Consistency 
 of a Free Liturgy with the Directory/ The Warrant 
 for the Presbyterian Book of Common Prayer, The 
 Historical Materials for the Presbyterian Book of 
 Common Prayer, and The Historical and Critical 
 Analysis of the Amended Presbyterian Prayer Book. 
 There are four Appendices, printed on fifty-two 
 pages. They refer to the following: A Chrono- 
 logical List of the Principal Liturgical and Historical 
 Documents connected with the compilation and 
 revision of the Prayer Book, and used in the 
 preparation of this edition, The Presbyterian Ex- 
 ceptions against the Book of Common Prayer in 
 1 66 1, with Notes tracing their previous and sub- 
 sequent history, A General Index to the Historical 
 Sources of the Offices in the Presbyterian Prayer 
 Book, and A Tabular View of the Presbyterian 
 Prayer Book as compared with the Episcopalian, 
 Calvinistic, Lutheran, Mediaeval and Primitive 
 Liturgies.
 
 HYMN AXD PRAYER-BOOK. 
 
 For the Ufe of fuch Lutheran Churches 
 as life the Engliili Language. 
 
 Collected by JOJINC, KL'N/E, D. D. 
 Senior of the Lutheran Clergy \-.\ the Sta;e of New-York. 
 
 Coll. 3, 16. 
 
 NEW-YORK: PRANTEB AKO SOLD B 
 
 HURT:N AND COMMARDINCLR. 
 
 No. 450, PEARL-STRKET. 
 
 [}l f ithPri?iltgs o/Copy Right. 1 
 
 1795. 
 
 Fac-simile of the title paare of the Evangelical Lutheran Prayer Book 
 
 printed by Hurtin & Commardtnger, of New York, in 1795. 
 
 Exact size.
 
 PRAYER BOOKS OF THE EVANGELICAL 
 LUTHERAN CHURCH. 
 
 THE first Prayer Book published in English in the 
 United States for the use of Evangelical Lutheran 
 congregations was doubtless the i6mo volume 
 printed by Hurtin & Commardinger, of 450 Pearl 
 Street, New York, in 1795. It is both a Hymn 
 and Prayer Book, and was compiled by Rev. John 
 C. Kunze, D.D., who on the title page is referred 
 to as the "Senior of the Lutheran Clergy in the 
 State of New York." The reasons for the publi- 
 cation of the book are set forth in the 
 
 PREFACE. 
 
 The German Churches in America have always been en- 
 deavoring to keep up their language, and have never neg- 
 lected the proper means for this purpose. They have erected 
 everywhere schools, and they catechise their children in 
 German. These endeavors are founded neither in a con- 
 tempt of the language prevailing in this part of the world, 
 nor of the other Protestant religious societies, but in the 
 nature of things. Parents arrive in this country without a 
 competent knowledge of the English. They either find German 
 
 229
 
 230 Early Prayer Books. 
 
 churches established or they come in such numbers to a place 
 as to be able to establish them. There is then no question 
 about the language. But the entrance of any religious society 
 is connected with an implicit engagement to be and remain a 
 supporter of it. I know of no authority commissioned to dis- 
 charge any one from this obligation, except the interference 
 of conscientious scruples about the salubrity of the doctrine. 
 Any other consideration that ever induced a person to break 
 up the membership with a congregation, was a violation of 
 honesty, for such membership is founded in a contract. 
 
 From these two circumstauces, the use of the German 
 language and the obligation spoken of, the Germans find no 
 inconvenience in the most parts of the United States, where 
 they have formed such congregational union. But in some parts 
 a difficulty begins to appear, and this is in populous cities, 
 where their number is small, and in some country districts, 
 where their settlements are mixed with English people. Here 
 the children of German parents, being not in the least aided 
 by any German conversation in common life, and in some 
 places not even enjoying an uninterrupted church service 
 every Sunday, do not find the means supplied by the schools, 
 which teach the German, sufficient to render the German 
 church service useful to them. The result of this observation 
 is not with us, that they must quit their connection, this would 
 be a moral impossibility for the most of them. For they have, 
 at their confirmation, entered the solemn promise of faithfulness 
 as long as they find the doctrine consonant to Scripture : but that 
 the use of the English in such places and congregations ought 
 to be connected with the German, and this both in the church 
 and school, as the French Huguenots do in all chief cities of 
 Germany, with the French and the German. As this has been 
 done already in some Lutheran congregations in New Jersey, 
 and in this state, this little collection is intended to be offered 
 to the evangelical brethren for their use in the above mentioned 
 purposes, in case it meets their approbation. 
 
 Most all of the hymns are translations from the German, 
 and were used before in their churches. All except those in
 
 Lutheran Prayer Books. 231 
 
 the appendix are taken from printed books, particularly the 
 German Psalmody, printed in London, and reprinted at New 
 York, by H. Gaine, 1756, with which many serious English 
 persons have been greatly delighted ; and from an excellent 
 collection of the Moravian Brethren, printed in London, 1789. 
 In the appendix only I have taken the liberty to add a few of 
 my own, and of the Rev. Messrs. Ernst's and Strebeck's, both 
 translations and original compositions. 
 
 The translation of the Liturgy, Catechism, and Order of 
 Salvation is done by my worthy assistant in preaching, Mr. 
 Strebeck, and the rest added by myself, except the Prayers, 
 which are taken from Jos. Alleine's excellent little work, "An 
 Alarm to Unconverted Sinners." It was the intention, likewise, 
 to add the Augustan Confession, and Mr. Strebeck has actually 
 translated it from the Latin. But a disinclination to swell the 
 size of the book was at this time preponderating. It is, however, 
 ready, and can, at the desire of any one who would not spare the 
 expenses, be printed singly. 
 
 May the adorable Lord and Master, whose Church has always 
 been used and inclined to sing his praises, and who inhabits the 
 praises of his Israel, deign these endeavors of a portion of his 
 blessings, that with this little book in the hand, and the contents 
 in the heart, many souls, families and congregations may worship 
 
 him in the beauty of holiness. 
 
 J. C. KUNZE. 
 
 Three hundred pages of the book are devoted to 
 hymns arranged according to the order of the 
 Ecclesiastical year. The Liturgy starts out with a 
 new numbering of the pages. Morning service 
 begins with a hymn, followed by a short Exhor- 
 tation and Confession. The latter is expressed in 
 the singular number. There is no Absolution.
 
 232 Early Prayer Books. 
 
 After a few versicles, follow a prayer, the reading 
 of the Epistle, a hymn and sermon. After the 
 sermon, is read the Universal Church-Prayer, which 
 extends to over three pages. Instead of this the 
 Litany may be used. This is placed among the 
 metrical hymns, and is the same as the version 
 
 
 
 found in the English Prayer Book. The Baptismal 
 and Burial services are short, and in their structure 
 resemble the Episcopal forms. The Sacrament of 
 the Lord's Supper does not seem to follow any 
 ancient model, but has a uniqueness of its own. 
 It opens with three questions put to the communi- 
 cants in which they are directed to answer in the 
 affirmative. Then follow Confession of Sin and 
 Absolution. A long address or exhortation pre- 
 cedes the consecration. The Gloria in Excelsis is 
 not used, nor any of the Creeds, in this service. 
 The next place is given to the Epistles and 
 Gospels on seventy-one pages. Luther's Catechism 
 is printed on twelve pages. Then we have Funda- 
 mental Questions, The Order of Salvation in sys- 
 tematical connection, and The Christian Duties. 
 A Short Account of the Christian Religion, is 
 treated of in twelve divisions, printed on twenty- 
 one pages. A Short Account of the Lutheran 
 Church is on ten pages. The Seven Penitential 
 Psalms are followed by four long prayers for family
 
 Lutheran Prayer Books. 233 
 
 use, and the end of the book is reached. In the 
 total there are 463 pages. 
 
 In the year 1868, the German Evangelical 
 Lutheran Ministerium of Pennsylvania and adjacent 
 states, copyrighted the "Church Book." It was 
 printed by Sherman & Co., of Philadelphia, in 
 duodecimo. The title page states that the volume 
 is issued "By authority of the General Council of 
 the Evangelical Lutheran Church in America." 
 
 After ten pages of Tables the book begins with 
 The Order of Morning Service. The words, "In 
 the Name of the Father," etc., are said by the 
 Minister "standing before the altar." The Invi- 
 tation to a Confession of Sins, the Versicles, Con- 
 fession and Absolution, follow. Then is said or 
 sung the Introit ' ' for the Day or Season of the 
 Church Year, or a general Introit." After the 
 Kyrie, the Gloria in Excelsis, the Te Deum, or 
 "another hymn of Praise," is sung. Then is said 
 by the Minister, 
 
 ' ' The Collect appointed for the Day or Season of the Church Year or 
 one of the general or special Collects. A Versicle may precede the 
 Collect if there is no Communion." 
 
 At the end of the Epistle for the Day, a Hallelu- 
 jah with a Sentence is said or sung. The Sentences 
 are arranged for Advent, Epiphany, Passion Week,*
 
 234 Early Prayer Books. 
 
 Easter, Pentecost and the Sundays after Trinity. 
 Following the Gospel for the Day, the response 
 is made, "Praise be to Thee, O Christ." At this 
 point the Apostles' or Nicene Creed is said or sung 
 and always the latter Creed at the time of the 
 Holy Communion. In both symbols the word 
 "Catholic" is changed to "Christian." After a 
 hymn is the sermon. The sermon ended, the Min- 
 ister says, "The peace of God," etc., and while he 
 goes to the altar the congregation sing, "Create in 
 me a clean heart, O God," etc. If there be no 
 Holy Communion a General Prayer with special 
 supplications and intercessions may be said, or the 
 Litany, the Suffrages, a selection from the general 
 or special Collects, or "any other suitable prayer." 
 The remainder of the service consists of the Lord's 
 Prayer, the Offerings of the Congregation, a Hymn, 
 the Doxology and the Benediction. The Holy 
 Communion has the second place in the book, 
 following directly the Morning office. The Eucha- 
 ristic rite begins with a hymn, after which the 
 Minister says, "The Lord be with you." Then 
 we have the Sursum Corda, the proper Preface, 
 and the Ter Sanctus. An Exhortation is given to 
 the communicants, and "then the Minister turning 
 to the altar, and extending his hands over the bread 
 and wine," says the Lord's Prayer and the words
 
 LutJieran Prayer Books. 235 
 
 of consecration. The Agnus Dei ended, the dis- 
 tribution of the elements begins, " the communicants 
 kneeling or standing at the altar." At the giving 
 of the bread, the Minister says: "Take, eat, this 
 is the Body of our Lord Jesus Christ, which was 
 given for you ; may it strengthen and preserve you 
 in the true faith unto everlasting life," and at the 
 giving of the cup: "Take and drink, this is the 
 Blood of our Lord Jesus Christ, which was shed for 
 you and for many for the remission of sins ; may 
 it strengthen and preserve you in the true faith 
 unto everlasting life." 
 
 After all have communicated the Nunc dimittis 
 is sung, a versicle said and a prayer, the doxology 
 sung, another versicle and the benediction. The 
 Order of Evening Service begins with one of five 
 Invitatories or a Psalm from the Selections. Then 
 follow, Confession of sins, Kyrie, the Absolution, 
 \h&Magnificat, "or some other Canticle, Psalm or 
 Hymn of Praise," versicle, reading of the festival 
 general or special Collects, one or more lessons of 
 Scripture, the Apostles' Creed, Sermon, Psalm or 
 Hymn, Litany, Suffrages, or selection of Collects, 
 Lord's Prayer, Offering, hymn, doxology and bene- 
 diction. Six pages are given to the Versicles, fifty- 
 four in number. 
 
 The Introits and Collects are printed on fifty
 
 236 Early Prayer Books. 
 
 pages, and apply not only to the Sundays of the 
 Christian year, and the days of Holy Week, but 
 also to the Festival of the Reformation, a Day of 
 Humiliation and Prayer, a Day of General or 
 Special Thanksgiving, the Presentation of Christ, 
 the Annunciation, the Visitation, Evangelists', 
 Apostles' and Martyrs' Days, and St. Michael's 
 Day. 
 
 General and Special Collects, seventy-five in 
 number on twenty-four pages, cover a large variety 
 of subjects of devotion. 
 
 General Prayers for morning or evening service, 
 are divided into five sections, the first being the 
 Litany, and the last The Bidding Prayer. 
 
 The Augsburg Confession of Faith, on thirty- 
 eight pages, is followed by The Small Catechism 
 of Dr. Martin Luther, on twenty pages. 
 
 The Canticles, four in number, may be sung in 
 place of the Gloria in Excelsis if there be no Holy 
 Communion, or instead of the Magnificat. 
 
 A Selection of twenty-seven Psalms ends the 
 Prayer Book. The Hymns in metre fill much 
 space and are 588 in number. "The Church 
 Book" has in the total 649 pages. 
 
 The Liturgy of 1868 has been much enlarged 
 and improved in the scope of its services by the 
 publication of later editions. In " The Church
 
 Lutheran Prayer Books. 237 
 
 Book" now in use there is a Preface, which is 
 interesting as it gives the genesis of Lutheran 
 forms. For this reason it is here repeated in 
 full: 
 
 PREFACE. 
 
 Early in the period of the great Reformation of the Sixteenth 
 Century, the Lutheran Reformers began to revise and purify 
 the Service of the Church, as well as its Doctrines, and to 
 introduce the language of the people in public Worship. 
 Luther led the way in this work, in 1523, by his Treatises: 
 " Of the Order of Divine Service in the Congregation" and, later 
 in the same year, his "Form of the Mass and of Communion 
 for the Church at Wittenberg." John Bugenhagen, chief Pastor 
 at Wittenberg, also published "An Order of Christian Mass, as 
 it is held at Wittenberg, 1524;" and in December of that year, 
 Conrad Rupff, the Chapel Master of the Duke of Saxony, 
 and especially his assistant and successor, John Walther, aided 
 Luther in arranging Music for the service in German, and 
 the whole chapel came from Torgau to take part in its intro- 
 duction. In 1525, Doeber's Evangelical Mass was introduced 
 at Niirnberg, and the " Teutsch Kirchenambt" at Strasburg. 
 "The Order of Government and Worship" for the Duchy of 
 Prussia was issued in 1525 ; that for Brunswick, in 1528 ; that 
 for Hamburg, in 1529; and, during the next few years, a large 
 number of cities and countries in Germany issued their German 
 Orders of Service. In 1533, three Orders of great importance 
 appeared : that for Brandenberg-Niirnberg ; that for the city 
 and jurisdiction of Wittenberg (which superseded the Orders 
 personally issued by Luther and Bugenhagen, and was there- 
 after used by them) ; and that for the whole of Electoral Saxony, 
 in the Visitation Articles. 
 
 In the multitude of these works, the directions for the Services 
 of Worship were not entirely the same in every instance ; but, 
 after a time, there appeared in Saxony, and throughout the 
 countries North of it, the most generally accepted type of
 
 238 Early Prayer Books. 
 
 Lutheran Liturgies. After the death of Duke George, when 
 the Reformation found place in the Duchy of Saxony, Justus 
 Jonas prepared the Order of Government and Worship, 1539. 
 He was aided by Spalatin, Cruciger and Myconius, in con- 
 sultation with all the Saxon theologians, This at once and 
 permanently became a standard of Lutheran Service. To this 
 class of Liturgies belong also those of Mecklenburg, Luneburg, 
 Calenberg, and of many North German cities and states, in 
 their successive editions, in the preparation of which Bugen- 
 hagen, Melanchthon, Chemnitz, Andreas, Arndt, and other 
 illustrious men, had part. 
 
 These Lutheran Liturgies were not original works, created 
 by the Reformers. They were chiefly Revisions of the Services 
 in use in the Churches, only translated into the language of 
 the people. Some changes were made. The Sermon was 
 assigned a greatly increased importance, and the purity of 
 doctrine was carefully considered and guarded. What the 
 Reformers deemed contrary to the pure teaching of Holy 
 Scripture they, of course, removed. Church-song took a new 
 and higher place ; and here and there a few things were added, 
 as the General Prayer and the Exhortation to Communicants 
 at the Lord's Supper. But everything deemed pure and 
 Scriptural was retained, and in the same order of parts; so 
 that the whole outline and structure of the Services of the 
 Western Church for a thousand years before the Reformation 
 were preserved, and the continuity of the pure Service of the 
 Ancient Church remained unbroken. 
 
 The entire series of Introits, Collects, Epistles and Gospels 
 retained in the Lutheran Service was completed, after some 
 centuries of growth, in the reign and dominion of Charlemagne. 
 Although differing somewhat from the Roman Missal, it was 
 in use in Germany up to the time of the Reformation, and 
 until set aside by the Council of Trent. Of the Sunday Collects, 
 there are but few, if any, which have not been in continuous 
 use for more than twelve hundred years. With some variations 
 as to the days for which they are appointed, most of these 
 beautiful Collects are now in use in the Lutheran Churches
 
 Lutheran Prayer Books. 239 
 
 of Germany, Denmark, Norway, Sweden, the United States, 
 and wherever scattered throughout the world ; in the Church 
 of England in all parts of the British Empire ; in the Protestant 
 Episcopal Church in this country ; and in Latin in the Roman 
 Catholic Churches. 
 
 In the Providence of God, it was allotted to the Lutheran 
 Church, first of all, to revise, purify, and translate the Church 
 Service. This she did, not for herself alone, but for all the 
 Protestant Christians who retain any part of the old Order 
 of Worship. The Lutheran revision of the Communion Service, 
 issued in many editions, in many states and cities, had been 
 fully tested by more than twenty years of continuous use before 
 the revision of the Service made by the Anglican Church, 
 first issued in the Prayer Book of Edward VI., 1549. 
 
 Between this first Prayer Book of the Church of England 
 and the Lutheran Service, there is an extremely close agree- 
 ment. The causes whence this resulted are clearly traceable. 
 The Sarum, and other Anglican Missals, from which translations 
 were made, agreed almost entirely with the Bamberg, Mainz, 
 and other German Missals, all alike differing from the Roman 
 use. Archbishop Cranmer, Primate of the Anglican Church, 
 and head of the Commission which prepared the first English 
 Prayer Book, was thoroughly familiar with the Lutheran Service, 
 having spent a year and a half in Germany in conference 
 with its theologians and Princes, and was on intimate terms 
 with Osiander, while he and Brentz were at work preparing 
 the Brandenburg-Niirnberg Order, in 1532. Two Lutheran 
 Professors, called to the English Universities, took part in the 
 formation of the English Book ; one of whom, Martin Bucer, 
 with Melanchthon and others, had prepared the Revised Order 
 of Cologne, 1543, translated into English in 1547, and largely 
 followed by the framers of the Book of Edward VI. Moreover, 
 during the years from 1535 to 1549, there had been constantly- 
 recurring embassies and conferences between the Anglican and 
 Lutheran divines and rulers touching these matters, as well as 
 unity of faith on the basis of the Augsburg Confession. 
 
 It was natural, therefore, that the first and best Service
 
 240 Early Prayer Books. 
 
 Book of the Church of England should closely resemble the 
 Lutheran Service, and present but few divergencies from it. 
 And should the Angelican Church, and her daughters, return 
 to the use of the first Book of Edward VI., as many of her 
 most learned and devout members have ever wished, there 
 would be an almost entire harmony in the Orders of Worship 
 between these two daughters of the Reformation. 
 
 The Order of Service here presented is not new. Its newest 
 portions of any consequence are as old as the time of the 
 Reformation. In the order of its parts, and in the great body 
 of its contents, it gives the pure Service of the Christian Church 
 of the West, dating back to very early times. It embraces all 
 the essentials of Worship from the establishment of the Christian 
 Church on earth. It furnishes the forms in which the devotions 
 of countless millions of believers have found expression. It can 
 lay claim, as no other Order of Service now in use can, to be 
 the completest embodiment of the Common Service of the 
 pure Christian Church of all ages, and may be tendered to 
 all Christians who use a fixed Order, as the Service of the 
 future as it has been of the past. 
 
 This Service in the English language, and known as "The 
 Common Service," has been" prepared in compliance with the 
 joint action of the three General Bodies with which most of 
 the Lutheran Congregations using the English language are 
 connected ; namely, The United Synod of the South, the 
 General Synod, and the General Council. No personal tastes 
 or private preferences have been allowed to govern in its 
 formation. The aim has been to give the Lutheran Service 
 in its fullest form as approved and arranged by the men whom 
 God raised up to reform the Service as well as the doctrine 
 and life of the Church, and whom He plenteously endowed for 
 the purpose with the gifts of His Holy Spirit. 
 
 The Rule prescribed by the three General Bodies aforesaid, 
 according to which those charged with the preparation of this 
 Service were to be guided, and by which all questions arising 
 were to be decided, was: "The Common Consent of the Pure 
 Lutheran Liturgies of the Sixteenth Century ; and, where there
 
 Lutheran Prayer Books. 241 
 
 is not an entire agreement, the Consent of the largest number of 
 those of greatest weight." 
 
 This Rule was adopted as the proper historic basis for such a 
 work, and that on which alone there seemed to be a possibility 
 of agreement. With remarkable unanimity, also, did the several 
 committees of the General Bodies named come to the conclusion, 
 after the fullest examination, that what is here presented is in 
 accord with the Rule, and with the Books. 
 
 Nevertheless, no Order of Service, however pure, ancient, or 
 widely observed, can be made absolutely binding. The ordering 
 of the Service of Worship has been placed by Christ in the 
 liberty of the Church, guided by his Word and Spirit. No 
 human traditions, rites, or ceremonies, instituted by man, are 
 essential to the true unity of the Church, or necessary to 
 salvation, and hence may not be arbitrarily laid upon Congre- 
 gations. On this point our Confessions are very clear: "We 
 believe, teach and confess, that the Church of God of every 
 place and every time, has the power, according to circumstances, 
 to change such ceremonies in such manner as may be most 
 useful and edifying;" and "we reject and condemn as wrong, 
 when these ordinances of men are urged by force upon the 
 Congregation of God as necessary." 
 
 Yet, on the other hand, our Confessions are equally clear 
 in affirming, that, "It is pleasing to us that, for the sake of 
 unity and good order, universal rites be observed ; " and they 
 further add : "We cheerfully maintain the old traditions made 
 in the Church, for the sake of usefulness and tranquillity ; and 
 our enemies falsely accuse us of abolishing good ordinances."* 
 Our Reformers also practically showed the sincerity of this 
 conviction by revising the ancient Services, purging them of 
 the dangerous falsities which had crept into them, and in 
 establishing the Revised Order, with slight variations here and 
 there, in every Lutheran land and city. 
 
 While, therefore, these General Bodies have co-operated in 
 
 * See Augsburg Confession, Art. vii. ; Apology, Chap. iv. 33 ; viii. 38, 39 ; 
 Formula of Concord, i. Chap. x. 4 ; ii. Chap. x. 27.
 
 242 Early Prayer Books. 
 
 the preparation of "The Common Service," and have united 
 in commending it to all Lutheran Congregations using the 
 English language, they likewise agree in the statement, that 
 it is not for them to impose any Order of Service upon Con- 
 gregations, and that no such Order should be used, or its use 
 insisted on, longer than it serves to edification. The aim has 
 been to furnish the full Lutheran Service for all who wish 
 to use it. But if, at any time or place, the use of the full 
 Service is impracticable or undesired, it is not contrary to 
 Lutheran principles or usage to follow a simpler form, in 
 which only the principal parts of the Common Service, in their 
 order, are retained. 
 
 And yet, having thus ascertained, determined, and set forth, 
 with such marked accord, what is the full Lutheran Service, 
 as arranged and approved by the highest Lutheran authorities 
 from the beginning, it is deemed reasonable to expect, and the 
 most desirable thing to be done, for all Lutheran Congregations, 
 as they find themselves in condition so to do, to conform their 
 public Worship as nearly as possible to the Order which has 
 come down to us from the great Reformers, whose cause they 
 claim to represent. 
 
 It was the widespread and commendable desire for greater 
 unity and uniformity among our English churches that moved 
 this work. To this end the three General Bodies named entered 
 into joint action in the matter. From the beginning the move- 
 ment was strongly approved, and contemplated with particular 
 favor. And it would seem to be the proper outcome from 
 these earnest endeavors, that all our Congregations, as far 
 and as fast as they are prepared to use a settled Order of 
 Service, should accept what thus comes to them with the 
 highest sanction that can be given to any possible forms for 
 the rendering of our Common Christian Worship. 
 
 Beyond question, the Lutheran Service deserves to be placed 
 alongside of the Confession of Augsburg ; the one being the 
 Central Service, as the other is the Central Confession, of 
 Protestant Christendom. Happy the day, when the One, 
 Holy, Catholic, Christian Church shall unite in the use of One
 
 Lutheran Prayer Books. 243 
 
 Common Order of Public Worship, and join in One Confession 
 of the one Lord, one Faith, one Baptism, one God and Father 
 of all, Who is above all, and through all, and in all. And to 
 Him be all Adoration, Dominion, and Glory, world without end. 
 
 The changes introduced into the ' ' Church Book ' ' 
 since the printing of the first edition are principally 
 in the way of additions. Thus we have Early Service 
 or Matins, and Evening Service or Vespers, as well 
 as the previously arranged order for morning and 
 evening. Seventeen pages contain, Invitatories, 
 Antiphones, Responsories and Versicles. These 
 are adapted to Advent, Christmas, Epiphany, the 
 Passion Season, Easter, Ascension Day, Whitsun- 
 tide, the Festival of the Trinity, the Festival of 
 the Reformation, a Day of Humiliation and Prayer, 
 the Festival of Church Dedication, the Commemo- 
 ration of the Dead, and "for other times." The 
 General Prayers have been increased from five 
 sections to eight. The Selection of twenty- 
 sevjen Psalms, is replaced by the entire Psalter, 
 and the Canticles have grown from four to twelve 
 in number.' Under the head of Confessions of the 
 Faith, the Athanasian Creed is given a place after 
 the Apostles' and Nicene Creeds. On twenty-four 
 pages we have a History of the Passion of our 
 Lord, as recorded by the Four Evangelists, for the 
 services of Holy Week. First, under Orders for
 
 244 Early Prayer Books. 
 
 Ministerial Acts, is the service of Holy Baptism, 
 and secondly the Baptism of Adults. Six pages 
 are devoted to the Order of Confirmation. A rubric 
 states : 
 
 1 ' As a general rule no one is to be admitted to Confirmation at 
 an earlier age than the fourteenth year, or without due under- 
 standing of the meaning of the act, " 
 
 and another rubric reads : 
 
 " The Seasons of Easter and Pentecost have been regarded by the' 
 Church from ancient times, as the most fitting for the adminis- 
 tration of Confirmation, though it may be administered at any 
 other time. 
 
 The next order is that of Confession and Abso- 
 lution. The first order is for Private Confession 
 and Absolution and the second for Public. A rubric 
 states that the 
 
 ' ' Confession and Absolution should be held on the day preceding 
 the administration of the Lord's Supper, and all "who propose 
 to partake of the Sacrament should attend this service in con- 
 formity of the usage of the Church." 
 
 The authority referred to by this rubric is the 
 Augsburg Confession. The introductory words of 
 Article XXV., of that Confession read: 
 
 Confession in our churches is not abolished ; for it is not 
 usual to give the Body of the Lord, except to them that have 
 been previously examined and absolved. And the people are
 
 Lutheran Prayer Books. 245 
 
 most carefully taught concerning the faith and assurance of 
 absolution, about which, before this time, there was profound 
 silence. Our people are taught that they should highly prize 
 the absolution, as being the voice of God, and pronounced 
 by His command. The power of the Keys is commended, 
 and we show what great consolation it brings to anxious 
 consciences ; that God requires faith to believe such absolution 
 as a voice sounding from Heaven, and that such faith in Christ 
 truly obtains and receives the forgiveness of sins. 
 
 In the Order for Private Confession and Abso- 
 lution, the person is instructed to make "confession 
 in the presence of the Minister," in these words: 
 
 I confess before you, and before Almighty God, that I have 
 greatly sinned against His holy commandments, in thoughts, 
 words and deeds, and that I am by nature sinful and unclean, 
 and deserve everlasting condemnation. On this account my 
 heart is troubled. I sincerely lament that I have offended the 
 Lord my God, and earnestly pray Him for Christ's sake 
 graciously to forgive me, and by His Holy Spirit to create 
 in me a new heart, according as I believe and trust in his 
 word. 
 
 And inasmuch as you have command from the Lord Jesus, 
 as a Minister of the Church, to absolve all that are truly 
 penitent, I entreat of you to instruct and comfort me out of 
 God's Word, to declare unto me in the Name of Jesus Christ 
 the forgiveness of my sins, and to admit me to the Sacrament 
 of His Body and Blood for the strengthening of my faith, 
 as I purpose, with the help of God, to amend and better my 
 sinful life. 
 
 There is an alternate form that may be used, 
 which is shorter and less pronounced. The words 
 used by the Minister as he gives the Absolution, 
 are these :
 
 246 Early Prayer Books. 
 
 Almighty God, our heavenly Father, is merciful and gracious, 
 and ready to forgive thee all thy sins, for the sake of His 
 Son Jesus Christ, Who suffered and died for thee ; therefore 
 in His Name, in obedience to His command, and by virtue 
 of His words: "Whosesoever sins ye remit, they are remitted 
 unto them," I declare thee, being penitent, absolved and free 
 from all thy sins. They are forgiven, as abundantly and 
 completely as Jesus Christ hath merited by His sufferings and 
 death, and commanded to be preached by the Gospel throughout 
 the world. Take to thyself, then, for thy comfort and peace, 
 the assurance which I now give thee in the Name of the Lord 
 Jesus Christ, and believe without doubt that thy sins are for- 
 given thee, in the Name of the Father, and of the Son, and 
 of the Holy Ghost. Amen. The peace of the Lord be with 
 thee. 
 
 The Order for Public Confession and Absolution 
 is arranged with Hymn, Exhortation, Versicle, 5ist 
 or 32nd Psalm, Questions and Answers, General 
 Confession, Absolution, Lord's Prayer, Collect for 
 Peace, Versicle, Concluding Prayer and Benediction. 
 
 In The Solemnization of Marriage, a rubric reads 
 that 
 
 ' ' The Seasons of Advent and Lent, from of old, have been regarded 
 by the Church as unsuitable times for Marriages." 
 
 Another reads : 
 
 1 ' When Marriage is solemnized in the Church a hymn of invocation 
 of the Holy Ghost may be sung, and Psalm 127, or 128, may be 
 sung or said, ending with the Gloria Patri."
 
 Lutheran Prayer Books. 247 
 
 Two rings may be used, the Minister saying, 
 ' ' Exchange rings as a pledge and token of wedded 
 love and troth." 
 
 The Visitation of the Sick, on twenty-eight pages, 
 is a wide range of Exhortations, Lessons from 
 Scripture, Sentences, Prayers, Versicles, Absolution, 
 Psalms and Litanies. 
 
 The Burial of the Dead is also a varied and 
 elaborate service, occupying sixteen pages. It is 
 made up of Versicles, Lessons, Prayers, Hymns, 
 Antiphones, Responsories and Canticles. 
 
 The other special services added to the ' ' Church 
 Book," are, The Ordination of Ministers, The 
 Installation of a Pastor, Installation of a Church 
 Council, The Laying of a Corner-Stone, The Con- 
 secration of a Church and the Opening and Closing 
 of Synods. 
 
 The Hymns are increased to 650 in number, and 
 the "Church Book" now in use has a total of 941 
 pages.
 
 THE PRAYER BOOKS OF THE GERMAN 
 REFORMED CHURCH. 
 
 ABOUT the year 1850 a Committee of twelve 
 members, appointed by the Eastern and Western 
 Synods of the German Reformed Church, pro- 
 ceeded to compile a Liturgy. The compilers were 
 representative men, including such names as those 
 of Rev. Drs. Schaff, Zacharias, Heiner, Nevin, 
 Gerhart and Harbaugh. The result of their labors 
 appeared in 1858, in a volume issued by Lindsay & 
 Blakiston, of Philadelphia. The book measures 8 
 by 5^2 inches, and may be called a large duo- 
 decimo or a small octavo. The title page reads : 
 "A LITURGY: or, ORDER OF CHRISTIAN WORSHIP. 
 Prepared and published by the direction and for the 
 use of THE GERMAN REFORMED CHURCH in the 
 United States of America. Philadelphia: Lindsay 
 & Blakiston, 1858." 
 
 The reverse of the title page states that the book 
 was stereotyped by J. Fagan, and printed by 
 C. Sherman & Son. 
 
 248
 
 L I T U II G Yi 
 
 ORDER OF CHRISTIAN WORSHIP. 
 
 I'KKPAIir.I) AND PUBLISHED H TIIK PIUKCTION AND FOIl TIIH 
 OK 
 
 vTIu en r nun Jltformcb Clnmlr 
 
 I X THE 
 
 UNITED STATES OF AMERICA. 
 
 PHILADELPHIA: 
 LINDSAY & BLAKISTON. 
 
 1858. 
 
 Fac-simile of the title page of the first Liturg-y of the German Reformed Church 
 in America. Published in Philadelphia in 1858. Size reduced.
 
 German Reformed Prayer Books. 249 
 
 The first page is occupied with the 
 
 ADVERTISEMENT. 
 
 This Liturgy appears under the direction of the Synod of 
 the German Reformed Church, as being prepared and published 
 by a Committee appointed and clothed with full powers by it 
 for that purpose. To guard against all mistake, however, it 
 is proper to state that the Synod has not yet given to the work, 
 in any way, its ecclesiastical sanction or approbation. It carries 
 with it no authority, in such form, for the Churches; nothing 
 to make the use of it of binding obligation, in any direction. 
 It is only a Provisional Liturgy, put forth for the purpose of 
 meeting and satisfying, if possible, what is believed to be a 
 growing want of the Reformed Church. No wish whatever is 
 felt to have it brought into use, in any quarter soever, or 
 farther, than the use of it may be really called for and desired. 
 Years may be required to settle the question of its ultimate 
 adoption, as an authoritative standard of worship ; and the 
 interest iflvolved in this question is so great, that none should 
 object to have years allowed, if necessary, for its proper 
 determination. 
 
 Philadelphia, October, 1857. 
 
 One page is given to a Calendar of the Principal 
 Festival Days for a Period of Ten Years, and another 
 to the Table of Contents. 
 
 The book properly begins under the caption of 
 Christian Worship, which consists of a large number 
 of selections of passages of Scripture. These are ar- 
 ranged under different headings, such as Confession 
 and Absolution, Profession of Faith, Reading of 
 the Holy Scriptures, Preaching, Prayer, Praise, 
 The Holy Sacraments, and Benediction. These
 
 2 So Early Prayer Books. 
 
 selections of Scripture cover seven and a half pages. 
 Under Primitive Forms, are, The Apostles' Creed, 
 The Nicene Creed, The Athanasian Creed, the 
 Lord's Prayer, the Magnificat, Benedictus, Nunc 
 dimittis, Trisagion, the Gloria Patri, Gloria in 
 Excelsis, and Te Deum. The next place is given 
 to The Litany, which is stated to be "on the basis 
 of ancient Latin litanies." The Ten Command- 
 ments and The Benedictions follow. Three and 
 a half pages are devoted to a Table of Scripture 
 Lessons for the Church Year. These are grouped 
 together under four divisions, for the Christmas, 
 Easter, Pentecostal, and Church or Trinity Seasons. 
 A considerable portion of the book, extending to 
 ninety-four and a half pages, is assigned to Scripture 
 Lessons and Collects. In the order the Gospels 
 come first, the Epistles second and the Collects 
 last. Some of the Collects are the same as in the' 
 Prayer Book of the American Episcopal Church, 
 but in most cases they have been drawn from other 
 sources. Lent is observed and a note before the 
 Gospel for Palm Sunday reads : 
 
 1 ' During the Holy Week, there should be Divine Service every 
 day : in which case, the entire gospel history of Christ's Passion 
 and Death should be read." 
 
 These weekly services are evidently intended to be 
 made up by the minister, as the only days of Holy
 
 German Reformed Prayer Books. 251 
 
 Week provided with Gospels, Epistles and Collects 
 are Good Friday and Easter Eve. Attached to 
 the service for St. Stephen's Day is this note: 
 
 " The Festival of St. Stephen, the first Martyr, is celebrated 
 on the first day after Christmas, to symbolize the idea that 
 the terrestrial birth of our Saviour is immediately followed by 
 the death, that is, the celestial birth, of His martyrs." 
 
 Another note is affixed to St. John the Evangel- 
 ist's Day, reading: 
 
 " The Festival of St. John is celebrated on the second day after 
 Christmas, because he was the bosom friend of Jesus, and had 
 most fully unfolded the mystery of the Word made flesh for 
 otir salvation." 
 
 The days that commemorate the lives of the 
 other apostles are omitted. 
 
 Another note is given with The Innocents' Day 
 in these words : 
 
 ' ' This Festival, in memory of the slaughtered infants, is celebrated 
 on the third day after Christmas. Martyrdom was regarded by 
 the ancient Church as a heavenly birth. Hence, the day of St. 
 Stephen, martyr both in will and in fact, of St. John, martyr 
 in will, though not in fact, and of the Holy Innocents, martyrs 
 in fact, though not in will, follow immediately after Christmas." 
 
 The Regular Service of the Lord's Day, is 
 accompanied with this note:
 
 252 Early Prayer Books. 
 
 "Any of the following forms may be used in the Morning Service 
 of the Lord's Day, except on Festival and Communion days, 
 for -which special forms are provided. For the other services 
 of Sunday, and those held during the week, free prayers may 
 be used, as the Minister may deem proper." 
 
 There are four forms for the Morning Service. 
 In the first, the worship begins with the invocation, 
 "In the Name of the Father, and of the Son, and 
 of the Holy Ghost. Amen." 
 
 This prayer is then said : 
 
 O Lord, our God, we lift up our eyes unto the hills from 
 whence cometh our help. Thou only art the fountain of life 
 and peace, and in thy presence is fulness of joy. Father in 
 heaven, from whom cometh down every good and perfect gift, 
 grant us thy blessing, and incline Thine ear unto us, as we 
 come before Thee in the solemn service of Thy house. Merciful 
 Saviour, who sittest at the right hand of the Father, and makest 
 intercession for us, fulfil now Thy promise ; Where two or 
 three are gathered together in My name, there am I in the 
 midst of them. O Holy Ghost, the Comforter, help our infirm- 
 ities, and enable us to worship in the beauty of holiness, through 
 Jesus Christ our Lord. Amen. 
 
 After a short exhortation the minister and people 
 join in a general confession. Two forms of Abso- 
 lution are given, either of which may be used. 
 Then all arise and recite the Apostles' Creed. This 
 ancient symbol is said in the plural, "We believe," 
 etc. Then a Psalm, the Te Deum, or the Gloria 
 in Excelsis is sung. The Minister reads the Gospel,
 
 German Reformed Prayer Books. 253 
 
 Epistle and Collect, and after the Gloria Patri, 
 offers the General Petition. This consists of three 
 long prayers. A hymn precedes the Sermon. 
 Concerning the latter there is this instruction : 
 
 " 77/i? Minister shall now proceed to preach the Sermon, -which 
 on ordinary occasions shall not exceed forty minutes. The text 
 may be taken from the Gospel or the Epistle for the day, or 
 may be selected from any portion of the canonical Scriptures. 
 It is advisable, however, also in the latter case, to follow the 
 order either of the Christian year, or of the Bible, or of the 
 Catechism." 
 
 The prayer that follows the sermon may be used 
 according to the book, or the Minister may sup- 
 ply one of his own. The offering, hymn and 
 the Blessing which may be "the Mosaic or the 
 Apostolic Benediction," conclude the service. The 
 other three forms differ only from the first in the 
 wording of the prayers under the term General 
 Petition. 
 
 Prayers for the Festival Seasons, is the reading 
 of the line at the head of page 148. There is this 
 direction : 
 
 1 ' The Festival Prayers shall take the place of the General Petition 
 preceding the Sermon, in the ordinary service of the Lord's 
 Day, the Canticle being said or sung instead of the Invocation." 
 
 The Canticles and Prayers are for Advent, 
 Christmas, New Year, Good Friday, Easter Day,
 
 254 Early Prayer Books. 
 
 Ascension Day, Whitsun-day and Trinity Sunday. 
 The Holy Communion Office is elaborate, taking 
 up twenty pages. There is first what is called 
 Preparation for the Holy Communion, which 
 resembles in some features the Ante-Communion 
 service of the Prayer Book of the American 
 Episcopal Church. The sentence, "The Lord is 
 in His holy temple," etc., is followed by the Ten 
 Commandments with responses. Then the Litany 
 is said. Next a Psalm or hymn is sung. A short 
 sermon may be preached, after which is another 
 hymn. The Minister then "taking his place at 
 the altar," delivers a long exhortation to the com- 
 municants. This introduces a general Confession. 
 The Minister standing up reads various passages 
 from Scripture, relating to "true repentance and 
 faith," and then pronounces the Absolution. 
 A hymn and the benediction close this portion 
 of the office. Then the actual service begins, by 
 the Minister "standing at the altar" and saying, 
 "In the Name of the Father," etc. After a short 
 prayer the Minister reads selections from Scripture. 
 Then the Gloria in Excelsis, the Te Deum, "or 
 the proper Canticle of the season," may be chanted, 
 or a hymn sung. At this point the Gospel, Epistle, 
 proper Collect and Festival Prayer are read. After 
 this a brief sermon or homily may be preached, or
 
 German Reformed Prayer Books. 255 
 
 the Minister may take a lesson from the New 
 Testament concerning the history of the Passion 
 and Death of Christ. The Nicene Creed is then 
 said in concert while the congregation stand, except 
 
 " On the occasion of the last Communion in the Church year, use 
 shall be made in the same way of the Athanasian Creed." 
 
 After the reception of the Alms, the Minister 
 delivers an exhortation, that leads to a General 
 Confession. After a prayer, follows the Sursum 
 Corda. In place of the Prefaces there is a long 
 prayer of adoration, terminating in the Ter Sanctus. 
 After the consecration of the elements there is a 
 cluster of prayers covering a variety of subjects 
 and resembling somewhat the prayer for Christ's 
 Church Militant. The next movement in the 
 service is directed by rubric : 
 
 " While a suitable sacramental hymn is sung, the people shall come 
 forward for the purpose in successive companies, and take their 
 position in front of the altar, all reverently and de^<outly standing. 
 The proper order requires, that the officiating Minister should 
 first receive the Communion in both kinds himself, and administer 
 the same to his assistants ; and that he should then proceed with 
 their help to administer it, first to the elders and deacons, and 
 afterwards to the people ; distributing first the bread and then the 
 cup. " 
 
 The words used with the first element are : ' ' The 
 bread which we break, is the Communion of the
 
 256 Early Prayer Books. 
 
 Body of Christ," and with the second: "The Cup 
 of blessing which we bless, is the Communion of 
 the Blood of Christ." It is also provided that, 
 "each company of communicants" may be dis- 
 missed thus : 
 
 May the Holy Communion of the Body and Blood of our 
 Lord and Saviour Jesus Christ, keep and preserve you, each 
 one, in body, soul, and spirit, unto everlasting life. Amen. 
 Depart in peace. 
 
 . The Post-Communion Prayer is the same, with a 
 few verbal changes, as that of the Prayer Book of 
 the American Episcopal Church. After the singing 
 of the Te Deum, the Gloria in Excelsis, or a part 
 of the iO3rd Psalm, the Benediction concludes the 
 office. 
 
 The Service for the Baptism of Infants begins with 
 the words, "In the name of the Father," etc. It 
 may be said of nearly all the offices of the book that 
 they are introduced with this ancient formula. Assent 
 to the Apostles' Creed is required of the sponsors 
 in baptism, and the minister is instructed to baptize 
 the child "with a free application of water." The 
 exhortations and prayers resemble in most particu- 
 lars those of the English and American Prayer 
 Books. There is also an alternate or shorter form 
 for the Baptism of Infants. The Baptism of Adults
 
 German Reformed Prayer Books. 257 
 
 is worded very much in the same language, except 
 directly after the baptism the person is then and 
 there confirmed, the minister laying his hands on 
 the kneeling candidate and using the words : 
 
 The very God of peace sanctify you wholly ; and I pray God 
 your whole spirit, and soul, and body, be preserved blameless 
 unto the coming of your Lord Jesus Christ. Faithful is He that 
 calleth you, who also will do it. Amen. 
 
 Confirmation is prefaced by this rubric : 
 
 1 ' The baptized children of the Church should become Catechumens 
 as soon as they are old enough to commit to memory the answers 
 in the Catechism, and to be benefited by the Pastor's instructions 
 In no case oztght their attendance to be delayed beyond their 
 fourteenth year. Before their Confirmation, the Minister may 
 examine them upon the Catechism in the presence of the Con- 
 gregation." 
 
 In the opening words the rite is explained as 
 follows : 
 
 Following the example of the holy Apostles, and those who 
 succeeded them, the Church bestows upon those who have been 
 baptized, either as adults or in their infancy, after they have 
 been properly instructed, the blessing of Confirmation, by prayer 
 and the laying on of hands. The laying on of hands was first 
 practised as a religious act by devout parents upon their 
 children, whereby they imparted unto them the paternal bless- 
 ing, and confirmed them in faith and piety. By the laying 
 on of hands also, such as were called to be public ministers 
 in the Church were invested with the authority and grace of 
 the sacred office ; and so also by the same solemn act the 
 Apostles of our Lord communicated the gift of the Holy 
 Ghost for the confirmation of believers after their baptism.
 
 258 Early Prayer Books. 
 
 After this the service consists of address to the 
 candidates, questions and answers, recitation of the 
 Apostles' Creed, prayer, confirmation, prayers, and 
 finally an address to the congregation. 
 
 The ceremony of Marriage, after the invocation, 
 "In the name of the Father," etc., consists of an 
 address to the congregation, a liberal quotation of 
 Scripture passages, a charge to the persons to be 
 married, and the pledges. The use of the ring is 
 discretionary. If used the man holds it in place 
 with the words, "With this ring I thee wed." The 
 blessing reads : 
 
 Almighty God, who at the beginning did create our first 
 parents, Adam and Eve, and did sanctify and give them in 
 marriage, pour down upon you the riches of his grace, sanctify 
 and bless you, that you may please Him both in body and 
 soul, and live together in holy love and peace unto your lives' 
 end ; through Jesus Christ our Lord. Amen. 
 
 The other offices of this book are, The Visitation 
 and Communion of the Sick, The Ordination of 
 Ministers, Installation of an Ordained Minister in 
 a particular Charge, Ordination and Installation of 
 Elders and Deacons, Excommunication and Resto- 
 ration, Laying of a Corner-Stone, Consecration of a 
 Church, Consecration of a Burial-Ground, Public 
 Reception of Immigrants, and Burial of the Dead. 
 The latter is an amplification of the service found
 
 German Reformed Prayer Books. 259 
 
 in the Prayer Book of the American Episcopal 
 Church. The Service for the' grave is separated 
 from that appointed for the Church or the house. 
 
 Forty-six pages are assigned to Family Prayers, 
 arranged in two series, according to the days of 
 the week. A Guide to Private Devotion, contained 
 on six pages, closes the Prayer Book. A title 
 page comes next, bearing the words: "A Selection 
 of Hymns for Public and Private Worship." These 
 are 104 in number. The book has a total paging 
 of 408 leaves. 
 
 The Advertisement of this book says, "It is only 
 a Provisional Liturgy." It never went beyond this, 
 for it was not adopted by the German Reformed 
 Church, and the original edition is now out of print. 
 Many and long were the discussions over it, ending 
 in a compromise. The Order of Worship was re- 
 vised and liberty given to use this or another book 
 known as the Directory of Worship. The difference 
 is described by the Rev. Dr. Charles G. Fisher, who 
 says that the former is "an altar book," and the 
 latter, " a pulpit book." He also writes that "the 
 Order of Worship still lives and is as much used 
 as ever, while the Directory of Worship is used only 
 by a few." The present Order of Worship differs 
 from the first in some changes in the arrangement 
 of the contents, the use of one order of service for
 
 260 Early Prayer Books. 
 
 the Lord's Day instead of four, the omission of 
 the hymns in metre and rubrical alterations. In 
 their leading features the books are the same.
 
 THE 
 
 SUNDAY SERVICE 
 
 METHODIST EPISCOPAL CHUK'II; 
 
 SOUTH. 
 
 EDITED BY T. 0. SUMMERS, D.D. 
 
 NajrtjbiHr, rcinu: 
 PUBLISHED BY A. II. KEDJfORD, 
 
 FOn THE METHODIST EIMSCOPAL CIU'RCH, SOUTH. 
 
 1867. 
 
 Fac-simile of the title page of The Sunday Service of the Methodist 
 
 Episcopal Church, South. Published by A. H. Redford, 
 
 of Nashville, Tenn., in 1867. Exact size.
 
 THE SUNDAY SERVICE OF THE METHODIST 
 EPISCOPAL CHURCH, SOUTH. 
 
 To a limited extent the Methodists of the United 
 States use a ritual, chiefly in their Ordination, 
 Sacramental, Marriage and Burial Services. John 
 Wesley approved of liturgical forms, and through 
 his ' ' Sunday Service for the Methodists of North 
 America," gave his adherents the opportunity to 
 accept a book of ritual. It is not known why his 
 efforts did not meet with success. That he had 
 the sympathy in this movement of a portion of 
 the Methodist fold is seen at a later day in the 
 reproduction, with some changes, of his Sunday 
 Service Book. This was published at Nashville, 
 Tenn., in 1867, by A. H. Redford, for the 
 Methodist Episcopal Church, South. 
 
 The circumstances that called the book out, and 
 some of the alterations that were made in it, are 
 
 indicated in the 
 
 261
 
 262 Early Prayer Books. 
 
 PREFACE. 
 
 This edition of the Sunday Service is published by order 
 of the General Conference of the Methodist Episcopal Church, 
 South, at its session in New Orleans, May 2d, 1866. It is a 
 reprint of the second edition of the Prayer Book printed on 
 Mr. Wesley's press in 1786 except in the following: The 
 Psalms (c., xcviii., Ixvii.,) and Benediction are taken from the 
 authorized version of the English Bible, as being preferable 
 to the old version : they are printed without abridgment and 
 without the Gloria Patri. The Epistles and Gospels are also 
 printed according to the authorized version, from which in 
 several instances, perhaps for the better, Mr. Wesley's book 
 varies. 
 
 For the sake of uniformity, the recension of the Lord's Prayer 
 in the Discipline and Catechisms has been adopted. 
 
 The clause in the Creed, "He descended into hell," has been 
 removed, as it was omitted in the Creed in the Office of Baptism, 
 in the Prayer Book of 1786, and has not since been inserted 
 in that place, or in the Creed as contained in the various 
 Catechisms of our Communion, as it was not in the original 
 Creeds of the Greek and Latin Churches; and the Third Article 
 of the Anglican Confession, which asserts it, was omitted by 
 Mr. Wesley when he abridged the Thirty-nine Articles for in- 
 sertion in the Prayer Book it being equivocal in its import, 
 some interpreting it of the wrath of God, due for sin, which 
 Christ bore in his soul ; some, of the place of torment ; some, 
 of a fabulous place called Limbiis Patrum ; some, of paradise, 
 the place of disembodied saints; some, of the state of the dead; 
 and others, of the grave. 
 
 The clause "holy Catholic Church," being retained in the 
 Creed as found in the Catechisms, but exchanged for "the 
 Church of God" in the Office of Baptism, is retained, with a 
 rubric allowing the use of the latter. 
 
 In the Prayer for all "Conditions of Men," the word 
 "Catholic" is exchanged for "universal," as in the Litany. 
 
 In the Prayers for Rulers, some necessary changes have been
 
 Methodist Episcopal Prayer Book. 263 
 
 made, which need not be specified in this place; and in a few 
 instances the language has been modernized, e.g., "prosperity" 
 and "fear" have been substituted for "wealth" and "dread," 
 to avoid ambiguity. 
 
 A Table of Psalms for every Day in the Calendar would 
 have been inserted with the other Tables, had it not been 
 rendered impracticable by Mr. Wesley's omission not only 
 of whole Psalms, but, in many cases, single verses ; and it 
 was thought inexpedient to reprint the Psalter, as it is in the 
 old and inferior translation, and would unduly swell the 
 work not to say, that it is divided into portions for a Daily, 
 not a Sunday Service. This part of the Service is therefore 
 left to the discretion of the Minister. 
 
 Great attention has been given to the punctuation, which is 
 very defective in Mr. Wesley's and many other editions of 
 the Liturgy. 
 
 The alterations and omissions have been made with the 
 sanction of the Bishops the General Conference having given 
 no instructions in the premises Bishop McTyeire, in particular, 
 being present, has favored the editor with his valuable counsels 
 and approbation. 
 
 It would be improper to issue this edition of the Prayer Book 
 without inserting Mr. Wesley's original Preface which is as 
 follows : 
 
 [As this Preface is quoted in the description 
 given of the "Sunday Service for the Methodists 
 of North America," it is needless to repeat it.] 
 
 It will be seen that this abridgment of the English Liturgy 
 was made by Mr. Wesley for the "Societies in America," before 
 the Methodist Episcopal Church was organized by his authority 
 in December, 1784. 
 
 The Sunday Service is reprinted for "any congregation that 
 may choose to use it;" but is not, like the Ordination, Sacra-
 
 264 Early Prayer Books. 
 
 mental, Marriage, and Burial Services, (which were at first 
 bound up with the former,) made obligatory. 
 
 THOS. O. SUMMERS. 
 
 Publishing House of the M. E. Church, South. 
 February 13, 1867. 
 
 The Sunday Service ends on the 12 5th page. 
 The Form of Receiving Members into the Church 
 extends to the next two and a half pages. The 
 rest of the book, covering 58 pages, is devoted to 
 the General Rules and Articles of Religion of the 
 Methodist Episcopal Church, South. The first thing 
 is the Order for the Administration of the Lord's 
 Supper. This differs in many respects from the 
 office in the Wesley book of 1784. The Ante- 
 Communion service, the Prayer for the whole state 
 of Christ's Church Militant here on earth, the "com- 
 fortable words," the Sursum Corda, and all the 
 proper Prefaces, are omitted. At the end is this 
 rubric : 
 
 "N. B. If the Elder be straitened for time, he may omit any 
 part of the service except the prayer of consecration." 
 
 Numerous alterations also mark the Office of 
 Public Baptism of Infants. The prayer beginning 
 "Almighty and immortal God," the words from 
 the tenth chapter of the Gospel of St. Mark, the 
 sign of the cross in baptism, the receptive sentences,
 
 Methodist Episcopal Prayer Book. 265 
 
 "We receive this child into the congregation of 
 Christ's flock," etc., the declaration, "Seeing now, 
 dearly beloved brethren," etc., and the prayer 
 beginning, "We yield thee hearty thanks," etc., are 
 omitted. The rubric before baptism is changed 
 so that the minister can use the water by sprinkling, 
 pouring or immersion. After the administration of 
 the rite the direction is to " close with extempo- 
 raneous devotions and the Lord's Prayer." Adult 
 Baptism is treated to the same omissions. In the 
 Form of Solemnization of Matrimony the three 
 reasons given for which marriage was ordained, 
 are cut out. Also the personal pledges, "I, M, take 
 thee, N," and the entire service after the Blessing, 
 are wanting. The use of the ring with the formula 
 beginning, "With this ring I thee wed," is dis- 
 cretionary. In the order for the Burial of the 
 Dead, another translation of the 9<Dth Psalm is 
 given, and without the Gloria Patri. The com- 
 mittal service, which is not in the Wesley book of 
 1784, is restored. In the three ordination services 
 John Wesley, in his revised Prayer Book, used the 
 the word .' ' Superintendant ' ' and never the term 
 "Bishop." The former designation disappears 
 from the "Sunday Service of the Methodist Epis- 
 copal Church, South," and everywhere in its place 
 we read "Bishop." A leading Minister of this
 
 266 Early Prayer Books. 
 
 denomination justifies the change, on the ground 
 that with Methodists the word "Bishop" refers 
 to an Office, and not to an Order. The last nine 
 pages of the book record the Articles of Religion. 
 These are twenty-five in number, that is one more 
 than in the former Service. The one added is 
 the xxiii., entitled, Of the Rulers of the United 
 States of America.
 
 3. . 
 
 of ar 1819. 
 
 >fn>er|ebb of 
 
 adj ^. SBicfclgrcn. 
 
 gleftrot^perab upplaga. 
 
 Cngbrrfl & ^almbrrgi forlaf. 
 1877. 
 
 Fac-simile of the title page of the first Swedish Prayer Book issued 
 
 in the United States. Printed in Chicago in 1877. 
 
 Exact size.
 
 THE PRAYER BOOK OF THE SWEDISH 
 
 EVANGELICAL LUTHERAN 
 
 CHURCH. 
 
 THE first effort to publish a Prayer Book in the 
 United States in the language of Sweden, met with 
 a disaster, as the plates were destroyed in the great 
 fire at Chicago, in 1871. The effort was renewed, 
 and later, in 1877, tne book appeared from the 
 Chicago press of Engberg & Holmberg. The work 
 differs from the national Prayer Book of Sweden 
 in certain changes, omissions and additions made 
 by two clergymen, J. H. Thomander and P. Wiesel- 
 gren, whose names appear on the title page. There 
 is a short Preface, which translated reads: 
 
 Notwithstanding its great and widely known excellencies the 
 Prayer Book of 1819 troubled many consciences and called 
 forth many desires for a closer correspondence between Holy 
 Scripture and our evangelical confession. Several teachers 
 and members of the Church have united in the present attempt 
 to accomplish the most modest of these desires. The purpose 
 has been to here give a Prayer Book that will not in any possi- 
 ble way contradict true doctrine, and not contain a single Psalm 
 
 267
 
 268 Early Prayer Books. 
 
 or stanza more or less than can be found in the adopted Book. 
 Some kind of certainty might be demanded for the boldness to 
 make changes in the work of men of universal fame. When 
 two names are placed on the title page, such has been done 
 in order to comply in some degree to such necessity. The 
 first one named is alone responsible for what he has added 
 and changed. It may be considered as too much or too little. 
 To change one or another fallacious word, when it concerns 
 evangelical doctrine, may not be regarded as arrogant by those 
 who aspire to no claim of rulership. God grant that something 
 may hereby be accomplished for the building up of his Church. 
 
 In several particulars this Prayer Book differs from 
 the national Liturgy of Sweden. The forms for 
 Morning and Evening Prayer have been shortened. 
 In the Creeds and elsewhere in the book the word 
 "Christian" has been substituted for the word 
 " Catholic." The rubrics for High Mass have been 
 omitted and the Gradual placed after the Creed 
 instead of before. Also in the Holy Communion 
 there is a changed form of the Absolution. In the 
 prayer of consecration the manual acts are not 
 retained. The series of Benedictions of an altar, 
 font, bell, organ, etc., have been omitted with the 
 exception of the prayer providing for the conse- 
 cration of a cemetery. There are verbal changes 
 in the Office of Baptism. In Confirmation the in- 
 troductory instruction is wanting, and the questions 
 addressed to the candidates increased to six. In 
 the Funeral Service the body of the office and the
 
 The Swedish Lutheran Prayer Book. 269 
 
 rubrics have been revised, and no altar service is 
 provided. In the Ordination of Priests, the rubrics 
 differ and the first one is left out. Also the prayer 
 of consecration is changed. The wording has been 
 altered in the form for the Installation of a Minister. 
 How a Bishop shall be Consecrated, is wholly 
 omitted. In the Consecration of a Church, the 
 prayers are altered, and the word "Bishop" gives 
 place to the "Chairman of the Conference." The 
 Communion of the Sick, is revised both in rubrics 
 and wording, and the Churching of Women, reduced 
 more than half its previous length. Christian In- 
 struction in Prayer is entirely omitted. The fifth 
 chapter on Public Confession is changed and is 
 without the Introits and Kyrie eleison. The sixth 
 chapter on Private Confession is modified in lan- 
 guage. There is a new form entitled, The Ban 
 or Exclusion from the Congregation. Another new 
 office, unknown to the Liturgy of 1819, is called 
 Receiving members into the Church. This requires 
 an endorsement of the Augsberg Confession and 
 Luther's small Catechism. 
 
 Another edition of the Swedish Prayer Book was 
 issued by the Lutheran Augustana Book Concern at 
 Rock Island about 1880. Also Enander & Boh- 
 mans, of Chicago, imprinted an edition in 1885, and 
 Engberg & Holmberg, in 1886.
 
 SWEDENBORGIAN PRAYER BOOKS. 
 
 EMANUEL SWEDENBORG died at London in 1772. 
 Sixteen years later, that is in 1788, the first Liturgy 
 of his followers in England, appeared. It was 
 printed and published by Mr. Robert Hindmarsh, 
 of London, in an i8mo book of 1 1 1 pages. The 
 title page reads, "The ORDER of WORSHIP or 
 FORMS of PRAYER for the NEW CHURCH signified 
 by the New Jerusalem in the Revelation; together 
 with the Forms for the administration of BAPTISM 
 and the HOLY SUPPER." It contains a Calendar 
 with proper lessons for the chief feast and fast days 
 of the Christian year. The third edition of the book 
 was published in 1790. The first American issue of 
 this Liturgy was imprinted by Samuel and John 
 Adams, at Baltimore, in 1792. It is a narrow 
 duodecimo, and is admirably printed. The Prayer 
 Book proper is on 84 pages, and the Hymns and 
 Spiritual Songs, by the Rev. Joseph Proud, fill the 
 
 270
 
 L I T U R G Y 
 
 NEW CHURCH, 
 
 SIGNIFIED BY 
 
 The New Jerufalem in the Revelation. 
 
 TOGETHER WITH 
 The Forms for the Administration of 
 
 BAPTISM AND THE HOLY SUPPER : 
 
 AND 
 
 A CATECHISM for the USE of the 
 NEW CHURCH. 
 
 ALSO, 
 
 HYMNS 
 
 A N D 
 
 SPIRITUAL SONGS, 
 
 By the Rev. Mr, JOSEPH f>ROUD, 
 
 Minifter of the NEW CHURCH. 
 
 T J-I E FOURTH E D 1 T I O N. 
 
 Aul he that fat upon the 7/v. -;.- // .V, Behold, I 
 make all Things New. Rev. xxi. 5. 
 
 B A L T I M R E: 
 
 PRINTED AND SOLD BY SAMUEL* AND JOHST 
 
 ADAMS, IN MARKET-STREET. 1792, 
 
 Fac-simile of the title page of the first Swedenborgian Prayer Book 
 
 published in the United States. Printed in 1792 by 
 
 Samuel and John Adams, of Baltimore. 
 
 Exact size.
 
 Swedenborgian Prayer Books. 271 
 
 rest of the book, to the number of 258 pages. Like 
 many early publications, the printing abounds in 
 capitalization. While the title page says it is "The 
 Fourth Edition," this means that the counting began 
 with the first issue of the Liturgy in London in 
 1788. Then begins the 
 
 PREFACE. 
 
 It is written in the Revelation, "I saw a New Heaven and 
 a New Earth ; for the former Heaven and the former Earth 
 were passed away. And I saw the Holy City, New Jerusalem, 
 coming down from God out of Heaven, prepared as a Bride 
 adorned for her Husband." By these words is not meant that 
 the visible Heavens and habitable Earth shall be dissolved, 
 and a New Heaven and New Earth created, and that the holy 
 City Jerusalem will descend upon the New Earth, according 
 to the literal Construction ; but by the New Heaven and the 
 New Earth is meant a New Church both in Heaven and on 
 Earth ; and by the New Jerusalem descending from God out 
 of Heaven, is signified the heavenly Doctrine of that Church, 
 revealed by the Lord himself. This likewise is what is signified 
 by the Second Coming of the Lord, svhich consisteth, not in 
 a personal Appearance upon the Earth, but in the Revelation 
 of the internal or spiritual Sense of the Holy Word, whereby 
 the human Mind is now capable of seeing and understanding 
 the spiritual Truths therein contained in a rational Manner. 
 
 The Doctrines contained in the following FORM OF PRAYER 
 are the Doctrines of the New Church, being taken from the 
 Theological Writings of the Hon. Emanuel Swedenborg, and 
 when impartially and attentively examined, will be found in 
 Agreement with the genuine Truth of the Holy Scripture or 
 Word of God. It is not however, expected that this Form of 
 Prayer should be considered as perfect or complete, much 
 less is it intended as the only one proper for the New Church,
 
 272 Early Prayer Books. 
 
 it being only adapted to the present Infant State of that 
 Church, and designed to assist those who are desirous of 
 worshipping the Lord Jesus Christ as the Only God of Heaven 
 and Earth. There will, no Doubt, be a Variety of Forms of 
 Worship in the New Church, according to the different States 
 and Complexions of Mankind ; and this Variety, so far from 
 being any Evil, will rather tend to the Harmony and Perfection 
 of the whole. But then in all these differences the two Essentials 
 and Universals of the New Church must ever prevail, which are, 
 
 I. That God is One both in Essence and in Person, in whom 
 is a Divine Trinity, consisting of Father, Son and Holy Spirit, 
 and that the Lord and Saviour Jesus Christ is that God. 
 
 II. That in order to Salvation, Man must live a life accord- 
 ing to the Ten Commandments, by shunning Evils as 
 Sins against God. These two Essentials and Universals of 
 Doctrine enter into every Particular of the New Church, as 
 the very Life and Soul thereof. So that the various Modes of 
 worshipping the Lord in this or that Society, whilst influenced 
 and governed by these leading Truths, will have no other 
 Effect than for the better : For thus Unity will be produced 
 from Variety, and out of many Societies the Lord will form 
 one Church. 
 
 The Doctrines of the Old Church by no Means agree with 
 the Heavenly Doctrines of the New Church, as is evident from 
 a Comparison of the two Essentials of each. The two Essentials 
 of the Old Church are as follows : I. That there are Three 
 Persons in the Godhead, or in other Words, that there are 
 Three Gods. II. That Man is saved by Justification by Faith 
 alone.* And these Essentials or Universals of Doctrine like- 
 wise enter into every Particular of the Old Church, as the very 
 Life and Soul thereof, every Idea, both in Doctrine and in 
 Worship, being constantly influenced thereby. 
 
 It is for this Reason, and on this Ground that the Members of 
 the New Jerusalem Church, who meet together in the Great East 
 
 *The Roman Catholics do not separate Faith from Charity, in the same Manner 
 as the Protestants do ; but still the Difference between them consists more in Words 
 than in Substance.
 
 Swedenborgian Prayer Books. 273 
 
 Cheap, London, and in other Parts of the Kingdom, cannot in 
 Conscience join in any of the Forms of Worship now in use in 
 the Old Church ; for there a Trinity of Persons is worshipped, 
 there the Lord and Saviour Jesus Christ is not immediately 
 approached as the Only God of Heaven and Earth and yet there 
 is no other God but Him, for He and the Father are One, yea 
 One Person, altogether like Soul and Body in Man. Let it not 
 therefore be accounted a Matter of small Importance, whether 
 we worship God in Three Persons, or in One Person : It is of 
 infinite Moment that we conceive a true Idea of the Object of 
 Worship, seeing that all Conjunction with God is effected by a 
 good Life according to the Idea of him in the Mind or Under- 
 standing. 
 
 By the Old Church is meant the present Christian Church (so 
 called) as existing both among Roman Catholics and Protestants, 
 together with all the various Sects and Parties, of every De- 
 scription or Denomination, that dissent from them, and yet 
 retain the Doctrine of a Trinity of Persons in the Godhead, 
 and separate the Humanity of the Lord from his Divinity. All 
 these have no other Idea of a Trinity of Persons than of Three 
 distinct Gods, as may appear evident to any one who attentively 
 examines the Matter. They indeed say, that the Three Persons 
 are but one God ; but the Lip-Confession of One God does not, 
 neither can it extirpate the Idea rooted in the Mind of Three. 
 For who thinks otherwise, or can think otherwise, that from 
 the customary Form of Faith prays, "That God the Father, 
 for the Sake of the Son, would send the Holy Spirit?" Is not 
 this praying to God the Father as to one God, and for the Sake 
 of the Son as another God, and concerning the Holy Spirit as 
 a Third God ? W 7 hence it evidently appears, that notwith- 
 standing any one may imagine, and even assert that Three 
 Divine Persons constitute but One God, yet he actually forms 
 to himself in his Idea, the Picture of Three distinct Gods, 
 whensoever he so prays. 
 
 The same Form of Prayer also divides the Lord as it were 
 into two Persons, by separating his Humanity from his Divinity ; 
 for when Man prays in such a Manner, he then only thinks of
 
 274 Early Prayer Books. 
 
 the Humanity of the Lord, and not at the same Time of his 
 Divinity. This is plain from the Signification of the Words, 
 11 for the Sake of the Son," which mean for the Sake of his 
 Humanity, that suffered the Death of the Cross. 
 
 They who divide God into Three Persons, and adhere to 
 these Words of the Athanasian Creed, " There is one Person 
 of the Father, another of the Son, and another of the Holy 
 Ghost ; and also to these words, " The Fat her is God, the Son 
 is God, and the Holy Ghost is God," cannot make One God 
 of Three Persons : They can indeed say that they are One 
 God, but they cannot think so. In like Manner, they who think 
 of the Divinity of the Lord from Eternity as of a Second Person 
 of the Divinity, and of his Humanity in Time as of the Hu- 
 manity of another Man, cannot but suppose that the Lord 
 consists of Two Persons, notwithstanding it is asserted in the 
 Athanasian Creed, that his Divinity and Humanity are One 
 Person, united like Soul and Body. For if, as they say, Jesus 
 Christ was as to his Divinity as a separate Person before all 
 worlds ; and if the Humanity which he assumed in Time, was 
 also a new Person, born of the Virgin Mary ; and again, if 
 his Divinity and Humanity are still separate, as they errone- 
 ously assert ; then it is plain, that they form to themselves an 
 Idea of the Lord as of two Persons, which, by a certain Kind of 
 confused Union, called the hypostatic Union, are blended together 
 into what they call the second Person in the Trinity such are 
 the false Reasonings in the Christian Church concerning the 
 Person of the Lord ; when yet it ought to be the fundamental 
 Constituent of all Doctrine, that God is One both in Essence 
 and Person, that the Lord Jesus Christ is that One God, and 
 that his Divine Humanity is the sole Object of all Adoration. 
 
 From what has been said, it is plain, that the Faith of the 
 present or Old Church assumes two Faces, the one internal, 
 and the other external. The internal Face is formed from the 
 mental- Perception of Three Gods, and the external from the 
 oral Confession of One God ; thus they are at Variance with each 
 other, so that the External is not acknowledged by the Internal, 
 nor is the Internal acknowledged by the External. Hence arises
 
 Swedenborgian Prayer Books. 275 
 
 a confused Idea in the Minds of Men concerning Matters of 
 Salvation, for which no Remedy can be found, while it is a 
 prevailing Maxim, that the Understanding must not dare to 
 examine its Faith, but must submit in blind Obedience to its 
 irrational Dictates. But the Case is widely different, when 
 the One God Jesus Christ, in whom is a Divine Trinity, is 
 directly approached and worshipped : Then the Perception of 
 the Mind and the Confession of the Mouth mutually regard 
 each other as one : Then also the received Dogma, that the 
 Father was alienated from Mankind, and that his Wrath was 
 appeased by the Satisfaction which the Son made by atoning 
 Blood, is found to be a mere Spectre of the Night, which 
 vanisheth at the Light of the Morning. 
 
 Every Person of enlightened Reason may know that God is 
 One, and that there can be no other but Him. He may also 
 know that God is essential Love and essential Wisdom, or that 
 he is Goodness itself and Truth itself; and that the selfsame 
 God as to Divine Truth, which is the Word, came down from 
 Heaven, and assumed a HUMANITY in order to remove the Hells, 
 and consequently to remove Damnation from Man ; that he 
 effected this by Combats and Victories over the Devil, that 
 is, over all the Hells, which at that Time infested and spiritually 
 destroyed every Man coming into the world ; and that afterwards 
 he fully GLORIFIED HIS HUMANITY, by uniting in It Divine Truth 
 with Divine Good, and thus returning to the Father from whom 
 he came forth. When these Things are rationally perceived, 
 then will that Saying in John be understood, "The Word was 
 with God, and God was the Word ; and the Word became Flesh." 
 Chap. i. i, 14. And likewise this, "I came forth from the Father, 
 and am come into the World ; again I leave the World, and go to the 
 Father." Chap. xvi. 28. Hence also it is evident, that without 
 the Lord's coming into the World, no Flesh could be saved, 
 and that they are saved who believe in Him, and live a good 
 Life. This is the Frontispiece of the Faith of the New Church. 
 And by this Faith united with Charity, or a Life according to 
 the Commandments, Conjunction with the Lord is effected, 
 which is Salvation and eternal Life.
 
 276 Early Prayer Books, 
 
 As the Worship of every Church ought to be according to 
 its Understanding of the Word, it is considered as highly 
 necessary that the principal Doctrines of the New Church 
 should be plainly avowed in its Form of Prayer. For this 
 Reason a few Alterations have been made in the present 
 Edition, in order to make the Whole, not only more strictly 
 consistent with the genuine Sense of the holy Word, but also 
 more fully characteristic of this new Dispensation of Divine 
 Truth. The Lord's Prayer and Ten Commandments are 
 strictly rendered according to the original Greek and Hebrew, 
 whereby the Correspondences in each particular Word may 
 be more clearly discerned, and the Conjunction between their 
 spiritual and natural Senses more fully effected. In the former 
 Editions, at the End of each Commandment, a Response was 
 directed to be made by the Congregation : But on considering 
 that such a Practice is an Interruption to the Solemnity of 
 that Part of the Service, it has been deemed proper by a 
 General Conference of the New Church, to discontinue in 
 future the Responses at the End of each Commandment, and 
 only to make Use of one after the Tenth. 
 
 It may be necessary here to observe, that the New Church, 
 considering those Books only to be genuine Books of the Word, 
 which contain the Internal Sense, and thereby treat of the Lord 
 alone, and of the most holy Things of Heaven and the Church, 
 has accordingly introduced them into her Service as stated Les- 
 sons for the Day, in the Order marked in the Calendar. These 
 canonical Books, or Books of Divine Authority, are the follow- 
 ing, viz., in the Old Testament, the five Books of Moses, called 
 Genesis, Exodus, Leviticus, Numbers and Deuteronomy ; the 
 Book of Joshua, the Book of Judges, the two Books of Samuel, 
 the two Books of Kings, the Psalms of David, the Prophets, 
 Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, 
 Amos, Obadiah. Jonah, Micah, Nahum, Habakkuk, Zephaniah, 
 Haggai, Zechariah, Malachi : And in the New Testament, the 
 four Evangelists, Matthew, Mark, Luke, John, and the Reve- 
 lation. The other Books, which have not the Divine internal 
 Sense, as well as those which have an internal Sense, but not
 
 Swedenborgian Prayer Books. 2/7 
 
 in the Series, are nevertheless useful in their Place, so far as 
 they inculcate the great Doctrine of the Lord, and the Doctrine 
 of Charity. 
 
 In the Forms for the Administration of Baptism, it was also 
 unanimously agreed, that in order to open the Gates of the 
 New Jerusalem as wide as possible the only Conditions of 
 Admission by Baptism be an Acknowledgment of the two 
 Essentials of the New Church, which are therefore inserted 
 in the two Forms of Baptism instead of the Creed. 
 
 Let it also be observed, that Baptism by Sprinkling, and 
 not Immersion, is adopted by the New Church as being most 
 convenient, although the latter Mode is not at all condemned. 
 It is sufficient to pour or sprinkle Water on the Forehead, 
 as the Forehead corresponds to the Interiors of Man ; and 
 the Sprinkling of Water thereon is significative of internal 
 Regeneration. 
 
 The New Church considers it unnecessary to have God- 
 fathers and God-mothers in Baptism, as it is by no Means an 
 Essential Part of that Institution, but may in some Cases 
 operate as a Check upon the Baptizing of Infants. Moreover, 
 we are taught in the holy Scriptures to call no Man Father 
 in the spiritual Sense of that Word; "for one is our Father 
 which is in Heaven." Matt, xxiii. 9. The Lord alone is the 
 Father of all who are regenerated, or born again ; and the 
 Church, or Doctrine drawn from the Word, is their Mother. 
 Therefore in this Sense no other ought to be acknowledged 
 as our God-father but the Lord ; and no other as our God-mother 
 but the Word, and the New-Church, which is the Lamb's Wife, 
 Rev. xix. 7, 9. Chap. xxi. 2, 9. 
 
 The third Edition of the New-Jerusalem Church Liturgy, &c., 
 printed in the Year 1790, by Mr. Robert Hindmarsh, No. 32, 
 Clerkenwell, London, is calculated for the Kingdom of Great 
 Britain only ; but the Promoters of this Copy thereof (with a 
 few Alterations) hope that this very excellent little Book is now 
 fitted both for public and social Worship throughout the United 
 States. 
 
 We are of the Opinion that this Form of Prayer is drawn
 
 278 Early Prayer Books. 
 
 from the Holy Word, and is adjusted to preserve the Doctrines 
 of the New Church in their Purity and it is at the same Time 
 a powerful Guard against the Introduction of any Heresy. 
 
 It is expected that the Use of a proper Formula, in Public 
 Worship, has a tendency to implant in the Minds of Children 
 and young People, true Ideas of the One Object of Divine 
 Adoration, to familiarize them with the Word of God and 
 his holy Commandments; and thus to lay the Foundation of 
 their future spiritual Life on Christ alone, who is the Rock 
 of Ages. 
 
 Some Members of the Old Church say, that there is such 
 a Gift, or Spirit of Prayer bestowed by the Holy Ghost on 
 true Christians, as enables them to address Heaven on all 
 Occasions copiously and suitably, in unpremeditated Words 
 of their own, which they think ought not to be restrained by 
 appointing Forms of Prayer, even for the public Use of Con- 
 gregations. However, this Opinion is discountenanced even 
 by the Rev. Mr. JOHN CALVIN ; for he wrote to the Protector 
 of England under Edw. VI. in these words: "As to a Form 
 of Prayer and of Ecclesiastical Rites, I highly approve that 
 it should be certain ; from which it may not be lawful for 
 any Minister to depart as well in Consideration of the Weak- 
 ness and Ignorance of some, as that it may more plainly 
 appear, how our Churches agree among themselves and lastly, 
 that a Stop may be put to the Giddiness of those who affect 
 Novelties." 
 
 We find Forms of Prayer presented on several Occasions 
 in the Law of Moses, Num. vi. 22, 23. Deut. xxi. 7. xxvi. 13. 
 The Psalms of DAVID is a whole Book of Forms. The Jewish 
 Synagogue used a Form, Luke xi. 2. Nay, at the very Time 
 when the Gift of inspired Prayer was common, there is a 
 strong Appearance in the iv. Chap, of the Acts, that the 
 Apostles and their Followers used a Form then set down : 
 For how else could they "Lift up their Voices and say with one 
 Accord" as Verse 24 assures us they did? Hence it may be 
 presumed that extemporary Prayer is a modern Idea. It is 
 equally said, "I will pray with the Spirit, and I will sing
 
 Swedenborgian Prayer Books. 279 
 
 with the Spirit." Without Scruple, at public and social 
 Worship, all use Psalms and Hymns ; which undoubtedly are 
 Forms of human Composition. 
 
 Reader. The Promoters of this Edition were induced thereto 
 on a Belief that the Lord Jesus Christ is Father, Son and Holy 
 Spirit; that on the Consummation of the Old Church, He de- 
 parted from it, and takes up His Abode in the New Church 
 On this Consideration we do most earnestly recommend the 
 Theological Writings of Baron EMAN. SWEDENBORG, be- 
 lieving that he was divinely inspired to write for the Use of 
 the New Jerusalem Church. 
 
 April 10, 1792. 
 
 After the Preface fourteen pages are given to the 
 Calendar. This contains the Psalms and Lessons 
 for certain Festivals, and also for every day of the 
 year. The Psalter is not printed in the book, but 
 read from the Bible, the number of the Psalms being 
 designated in the Table. 
 
 Morning Service begins with this rubric : 
 
 " The Worship opens with one or more Verses of the following 
 Glorification for the Lord's Second Advent, to be read by the 
 Minister, all standing." 
 
 There are thirteen selections from Scripture, 
 made chiefly from the books of Isaiah, Daniel and 
 Revelation. 
 
 The congregation is then addressed in these 
 words : 
 
 We are taught by the Lord in his holy Word, to assemble 
 ourselves together, to confess our manifold Evils, both actual
 
 280 Early Prayer Books. 
 
 and hereditary, to render Thanks for the great Mercies we 
 have received at his Hands, to celebrate and glorify his DIVINE 
 HUMANITY, to hear his most holy Word, and to pray for his 
 Divine Assistance, that we may be enabled to amend our Ways, 
 and in future live to his Glory and the Good of our Neighbor. 
 Let us, therefore, lift up our Hearts with one Consent to the 
 Throne of Mercy, while we worship Jehovah God in his 
 GLORIFIED HUMANITY. 
 
 While all kneel the Minister says a prayer of 
 Acknowledgement and Confession. At the end the 
 people join him in saying the Lord's Prayer, the 
 wording of which is stated to be "according to the 
 original Greek." This is the version: 
 
 Our Father who art in the Heavens ; Hallowed be thy Name. 
 Thy Kingdom come. Thy Will be done, as in Heaven, so also 
 upon Earth. Give us this Day our daily Bread. And forgive 
 us our Debts, as we also forgive our Debtors. And lead us 
 not into Temptation, but deliver us from Evil : For thine is 
 the Kingdom, and the Power and the Glory, for Ages. Amen. 
 
 This is followed by a prayer for a blessing on the 
 reading of the holy Word said by the Minister. The 
 Ten Commandments are next recited, the congre- 
 gation making a single response at the end. An 
 Exhortation concerning the teachings of the Ten 
 Commandments is given by the Minister. The first 
 lesson is read from the Old Testament, after which 
 this Doxology is repeated :
 
 Swedenborgian Prayer Books. 281 
 
 Minister. To Jesus Christ be Glory and Dominion forever and 
 ever. 
 
 People. For he is Jehovah of Hosts, and in Him alone dwelleth 
 all the fullness of the Godhead bodily. 
 
 After a Psalm or Hymn a prayer is offered for the 
 prosperity of the New Church : 
 
 Adorable Lord Jesus, who in these latter Days hast been 
 graciously pleased to manifest thyself a second Time unto the 
 Children of Men, in the Power and Glory of thy holy Word, 
 by revealing the spiritual and celestial Senses thereof, wherein 
 thou hast thy most immediate Residence, and by the Light 
 of which proceeding from thy DIVINE HUMANITY, we are 
 enabled through Mercy to approach thee alone as our Father 
 and our God, our Creator, Redeemer, and Regenerator ; we 
 pray for the Prosperity of thy New Jerusalem Church, now 
 descended from thee out of Heaven. Dissipate, we beseech 
 thee, the thick Clouds of Darkness that prevent thy Appear- 
 ance; remove all the Prejudices arising from Evil and the 
 False ; and may the glorious Truths of thy Heavenly Kingdom, 
 at this Day revealed by Means of thy Servant Emanuel Sweden- 
 borg, in the Unfolding of the spiritual and celestial Senses 
 of thy holy Word, find an ample Reception in the Hearts of 
 all Men. Particularly we pray for the Establishment of thy 
 New Church in these United States. Open thou the Eyes of 
 them that sit in Darkness and in the Shadow of Death, that 
 they may see the genuine Light of thy holy Word, and thereby 
 be brought to acknowledge thee in thy GLORIFIED HUMANITY 
 as the only true God and eternal Life. This we beg, most 
 merciful Lord, in thy own Name, and for the Salvation of 
 Mankind. Amen. 
 
 The Psalter for the day is then read by the 
 Minister alone, and at the conclusion of each Psalm
 
 282 Early Prayer Books. 
 
 the Doxology is said responsively. The prayer 
 next offered is for the President of these United 
 States, and both Houses of Legislature and all 
 Magistrates. 
 
 The second lesson, taken from the New Testa- 
 ment, is followed by the Doxology. After a Prayer 
 for all conditions of Men, the Minister and people 
 unite while standing in repeating the Creed of the 
 New Church, which is in these words: 
 
 I BELIEVE that Jehovah God, the Creator of Heaven and 
 Earth, is one in Essence and in Person, in whom is a Divine 
 Trinity, consisting of Father, Son and Holy Spirit, and that 
 the Lord and Saviour Jesus Christ is that God. 
 
 I believe that Jehovah God himself came down from Heaven 
 as Divine Truth, which is the Word, and took upon him Human 
 Nature, for the Purpose of removing Hell from Man, of restor- 
 ing the Heavens to Order, and of preparing the Way for a New 
 Church upon Earth ; and that herein consists the true Nature 
 of Redemption which was effected solely by the Omnipotence 
 of the Lord's DIVINE HUMANITY. 
 
 I believe in the Sanctity of the Word, and that it containeth 
 a three-fold Sense, namely, Celestial, Spiritual and Natural, 
 which are united by Correspondences ; and that in each Sense 
 it is a Divine Truth, accommodated respectively to the Angels 
 of the Three Heavens, and also to Men on Earth. 
 
 I believe that evil Actions ought not to be done, because they 
 are of the Devil, and from the Devil. 
 
 I believe that good Actions ought to be done because they 
 are of God, and from God : And that they should be done by 
 Man, as of Himself; nevertheless, under this Acknowledgement 
 and Belief, that they are from the Lord, operating with him and 
 by him. 
 
 I believe that immediately on the Death of the material Body
 
 Swedenborgian Prayer Books. 283 
 
 (which will never be re-assumed) Man rises again as to his 
 spiritual or substantial Body, wherein he existeth in a perfect 
 human Form ; and thus that Death is only a Continuation of 
 Life. 
 
 I believe that the Last Judgment is accomplished in the 
 Spiritual World, and that the former Heaven and the former 
 Earth, or the Old Church, are passed away, and that all Things 
 are become New. 
 
 I believe that Now is the second Advent of the Lord, which 
 is a Coming, not in Person, but in the Power and Glory of 
 the spiritual Sense of his holy Word, which is Himself. And 
 I believe that the Holy City, New Jerusalem, is now descending 
 from God out of Heaven, prepared as a Bride adorned for her 
 Husband. 
 
 A prayer of Thanksgiving succeeds the Creed. 
 At this point the rubric says : 
 
 1 ' Here follow some Extracts from the Writings of Emanuel 
 Swedenborg, to be read at the Direction of the Minister." 
 
 The service concludes with the Lord's Prayer and 
 the Benediction. Evening Prayer is arranged on 
 the same plan. 
 
 The Form of the Administration of Baptism to 
 Infants, has the next place in the book. 
 
 The service opens with the Lord's Prayer, after 
 which the Minister reads an instruction concerning 
 the nature and use of Baptism. After a prayer 
 these questions are put to those who present the 
 child: 
 
 Dost thou believe, that God is One both in Essence and in 
 Person, in whom is a Divine Trinity, consisting of Father, Son
 
 284 Early Prayer Books. 
 
 and Holy Spirit ; and that the Lord and Saviour Jesus Christ 
 is He? 
 
 Answer. I do. 
 
 Minister. Dost thou believe, that in order to Salvation, Man 
 must live a Life according to the Ten Commandments, by 
 shunning Evils as Sins against God ? 
 
 Answer. I do. 
 
 Minister. Art thou desirous to have this Child baptized in 
 this Faith ? 
 
 Answer. I am. 
 
 Following the prayer for the consecration of the 
 water the child is baptized, with the use of this 
 formula : 
 
 I Baptize thee in the Name of the Lord Jesus Christ, who is at 
 once the Father, Son and Holy Spirit. Amen. 
 
 The reception into the congregation is worded in 
 this way : 
 
 We receive this Child into the Congregation of the New 
 Church, that he may hereafter be initiated into the Acknowledge- 
 ment and true Worship of the Lord, agreeable to the Heavenly 
 Doctrines of the New Jerusalem. And as there is Joy in Heaven 
 over one Sinner that repents, so let us rejoice on Earth, that 
 it has pleased the Lord to add to the Number of those, who 
 by the Baptism of Repentance and Regeneration may finally 
 inherit the Crown of Everlasting Life. 
 
 The service is concluded with an exhortation, 
 two prayers and the benediction. Adult Baptism 
 follows practically the same order.
 
 Swedenborgian Prayer Books. 285 
 
 The Form of the Administration of the Holy 
 Supper in the New Church, begins with the 
 Lord's Prayer, then shorter exhortation, prayer, 
 longer exhortation, prayer, and consecration of 
 the elements. The words when the bread is de- 
 livered are these : 
 
 The Body of our Lord Jesus Christ, which is the Divine 
 Good of his Divine Love, nourish and preserve you unto 
 eternal Life. Take and eat this, in Remembrance that the 
 Lord GLORIFIED his HUMANITY, and thereby became the God 
 of Heaven and Earth. 
 
 Like words are used in giving the cup. What 
 remains of the service is brief, consisting of the 
 Lord's Prayer, a hymn, a Thanksgiving, Doxology 
 and Benediction. The Sursum Corda, Ter Sanctus, 
 and Gloria in Excelsis, that mark most ancient 
 liturgies, are not found in this book. Before the 
 word "Finis" is reached, seven pages are given 
 to the Catechism. This form of instruction is 
 here reprinted : 
 
 A CATECHISM FOR THE USE OF THE NEW CHURCH. 
 
 Quest. WHAT are you ? 
 Ans. A human Creature. 
 Q. What is a human Creature ? 
 A. An Image and Likeness of Almighty God. 
 Q. What is God ? 
 
 A. God is a Being of infinite Love and Wisdom, the Creator 
 and Preserver of all Things, both in Heaven and Earth.
 
 286 Early Prayer Books. 
 
 Cat. Repeat the Articles of thy Belief. 
 
 A. I believe that Jehovah God, etc. 
 
 Q. What dost thou learn from this Creed ? 
 
 A. I learn, First, that there is One God, the Creator of 
 Heaven and Earth, and that the same God is the Redeemer 
 and Regenerator of Mankind. 
 
 Secondly, That his holy Word is the Fountain of Wisdom 
 both to Angels and Men. 
 
 Thirdly, That Man as to his Spirit never dies, but that his 
 eternal State is fixed and determined by his present Life in 
 the material Body, whether it be good or bad. 
 
 Fourthly, That the Lord is now establishing a New Church, 
 which is the New Jerusalem spoken of in the Revelation. 
 
 Q. You say there is a Divine Trinity in the Lord, consisting 
 of Father, Son, and Holy Spirit : How can these Three be com- 
 prehended in One Person ? 
 
 A. Even as in every individual Man there is a human Trinity 
 of Soul, Body, and Operation ; so is there a Divine Trinity of 
 Father, Son and Holy Spirit, in the Person of our Lord and 
 Saviour Jesus Christ. 
 
 Q. What is meant by the Father ? 
 
 A. Divine Love, or Divine Good, answering to the Soul of 
 Man. In other Words, it is the naked Divinity. 
 
 Q What is the Son ? 
 
 A. Divine Wisdom, or Divine Truth, answering to the Body 
 of Man. In other Words, it is the Divine Humanity. 
 
 Q. And what is the Holy Spirit ? 
 
 A. It is the Divine Proceeding of Love and Wisdom from the 
 Divine Humanity of our Lord, answering to the Operations of 
 Man's Soul and Body together. 
 
 Q. What dost thou know of the holy Word ? 
 
 A. I believe it is the revelation of the Will of my heavenly 
 Father, and therefore I reverence it for his Sake, and because 
 it teaches me to love the Lord above all Things, and my Neigh- 
 bor as myself. 
 
 Q. Which are the Books of the Word ? 
 
 A. All those which have the internal Sense which are as
 
 Swedenborgian Prayer Books. 287 
 
 follows ; that is to say, in the Old Testament, the five Books 
 of Moses, called Genesis, Exodus, Leviticus, Numbers, and 
 Deuteromomy ; the Book of Joshua, the Book of Judges, the 
 two Books of Samuel, the two Books of Kings, the Psalms of 
 David, the Prophets Isaiah, Jeremiah, Lamentations, Ezekiel, 
 Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, 
 Habakkuk, Zephaniah, Haggai, Zechariah, Malachi : And in 
 the New Testament, the four Evangelists, Matthew, Mark, 
 Luke, John, and the Revelation. 
 
 Q. What will become of you after Death ? 
 
 A. If I live a good Life, I shall be received into Heaven by 
 the Lord, and be forever happy ; but if I live wickedly, I shall 
 be turned into Hell and be miserable to all Eternity. 
 
 Q. What dost thou mean by the New Church, or New 
 Jerusalem ? 
 
 A. By the New Church I mean a new Manifestation of Divine 
 Goodness and Truth, in the Unfolding of the internal Sense of 
 the holy Word, whereby I may be more immediately conjoined 
 to the Lord, if I keep his Commandments. 
 
 Q. How many Commandments are there ? 
 
 A. Ten. 
 
 Cat. Repeat them. 
 
 [Here the Ten Commandments are recited.] 
 
 Q. What is the great End and Design of these Command- 
 ments ? 
 
 A. They teach me to worship and acknowledge the true God 
 of Heaven and Earth, to shun continually all Evils as Sins 
 against him, to renounce the Loves of Self and of the World, 
 and to love the Lord above all Things, and my Neighbour as 
 myself. 
 
 Q, Art thou able, of thine own Strength, to do this? 
 
 A. No ; but by the Divine Mercy of the Lord, and his con- 
 tinual Assistance, I trust I shall be enabled to love and obey 
 him all the Days of my Life: And therefore I offer up my 
 Prayers unto him, agreeable to his holy Word, in the following 
 Manner : 
 
 Our Father who art in the Heavens, etc.
 
 288 Early Prayer Books, 
 
 Q. How many Ordinances hath the Lord appointed in his 
 Church ? 
 
 A. Two, Baptism, and the Holy Supper, which are the two 
 pillars of Heaven and the Church. 
 
 Q. What is the Use of Baptism ? 
 
 A. There are three Uses in Baptism. The first is Introduction 
 into the Christian Church, and at the same Time Insertion 
 among Christians in the Spiritual World. The second Use is, 
 that the Person baptized may know and acknowledge the Lord 
 and Saviour Jesus Christ, and follow him. The third and last 
 Use of Baptism is, that Man may be regenerated. 
 
 Q. Does Baptism itself confer either Faith or Salvation ? 
 
 A. No ; It is only a Sign that the Person baptized may receive 
 Faith, and that he may be saved, if he is regenerate. 
 
 Q. What is the Use of the Holy Supper ? 
 
 A. Bread and Wine in the Holy Supper represent the Divine 
 Good and Divine Truth of the Lord's Divine Humanity ; which 
 being received in Charity and Faith, are productive of actual 
 Conjunction with him, and more immediate Communion with 
 the Angels of Heaven. Thus Eating and Drinking are Acts 
 of a Spiritual Nature ; and thus the Holy Supper becomes a 
 Signing, Sealing, Certifying and Witnessing, even before the 
 Angels, that the worthy Receiver is a Child of God ; and more- 
 over as a Key to his House in Heaven, where he shall dwell 
 to all Eternity. 
 
 The Hymns and Spiritual Songs by the Rev. 
 Joseph Proud, are preceded by a doctrinal disser- 
 tation of six pages. It is not necessary to print this, 
 as it does not refer to the Prayer Book, but to the 
 hymns. The latter are 304 in number. 
 
 Since the publication of this Prayer Book there 
 has been an extensive growth in the liturgical 
 services of the congregations of the New Church.
 
 Swedenborgian Prayer Books. 289 
 
 In 1822, Thomas S. Manning, of Philadelphia, 
 printed an i8mo book entitled, "The Liturgy of 
 the New Jerusalem Church." The Morning Service 
 has the Benedic, anima mea and the Te Deum. 
 There is also a "Glorification" for Christmas Day. 
 Among the additions are, Chief Articles of Faith, 
 Form of Solemnization of Matrimony, and services 
 for the Burial of Adults and Infants. The book 
 has 224 pages and 292 hymns. 
 
 Milliard, Gray, Little & Wilkins published at 
 Boston, in 1829, an i8mo volume of 170 pages, 
 which was prepared for the use of the Boston 
 Society of the New Jerusalem. It bears the title 
 of the "Book of Public Worship." 
 
 Up to 1836 no one book had received the 
 sanction of all the Swedenborgian congregations. 
 But in the year named the General Convention of 
 the New Jerusalem Church, prepared and had 
 published a service book that it recommended for 
 general use. It was issued in 1836, by Otis Clapp, 
 No. n School Street, Boston, with the title, 
 "BOOK of PUBLIC WORSHIP for the use of THE 
 NEW CHURCH signified by THE NEW JERUSALEM 
 in the REVELATION." It is an octavo of 396 pages. 
 The greater part of the book is given up to chants 
 and selections, with the music supplied to each 
 page, thus indicating that the Psalms are to be sung
 
 290 Early Prayer Books. 
 
 rather than said. Revised and enlarged editions 
 of the Book of Worship were issued by order of 
 the General Convention in 1854, 1862, 1866 and 
 1876. A short Liturgy for missionary purposes 
 was authorized by the same body and published 
 in New York, in 1889. The authorized book has 
 been greatly expanded through its several revisions, 
 and contains a wide range of services. The aim 
 seems to be to give a variety of forms. Thus in 
 the Order of Worship, for the Morning there are 
 five distinct services arranged for five Sundays of 
 the month, so that repetition is avoided. The 
 Ordinance of Baptism contains much reading of 
 Scripture, and a considerable instruction concerning 
 the doctrines of the New Church. There is also 
 much Scriptural and doctrinal instruction in the 
 Confirmation formula. There is a Funeral Service 
 for Adults, and another for Infants and little Chil- 
 dren. There are also forms for Ordination, In- 
 stallation, Consecration, Dedication, Institution of 
 Societies, Admission of Members into Societies, 
 Institution of Associations and Family Prayer. The 
 Selections and Chants fill nearly two hundred and 
 fifty pages and the music is printed on every leaf. 
 The last edition, that of 1876, is a great advance 
 in the development of ritual over the first author- 
 ized book published forty years before, in 1836.
 
 Swedenborgian Prayer Books. 291 
 
 While the General Convention of the New Church 
 encourages and advises the use of the book which 
 it has prepared, it does not make the employment 
 of its Liturgy obligatory. As a result other de- 
 votional forms have been prepared by individuals 
 and can be used by congregations if they so elect. 
 In 1864, Robert Clarke & Co., of Cincinnati, pub- 
 lished an i8mo volume with the title, "The BOOK 
 of HOLY OFFICES: containing Lauds, Matins, 
 Vespers and Compline, with a Catechism and 
 Brief Manual of Devotions." In 1868, John Lovell, 
 of Montreal, issued a small book of 82 pages, de- 
 signed for the use of the New Church in that city. 
 It is entitled. "An ORDER of PUBLIC WORSHIP." 
 A liturgical book of the New Church in German 
 was published in Baltimore in 1866, and another 
 in the Swedish language at Philadelphia, in 1880. 
 The latter was copyrighted by Rev. L. H. Tafel. 
 "A LITURGY for the NEW CHURCH," the work of 
 seven compilers, headed by the Rev. James P. 
 Stuart, was imprinted by J. B. Lippincott & Co., 
 of Philadelphia, in 1876. It is a small I2mo of 
 538 pages. There is a Preface of six pages, giving 
 the reasons for revision. 
 
 A devotional and musical collection of consider- 
 able popularity, compiled and copyrighted by the 
 Rev. Frank Sewall, was published under the name
 
 292 Early Prayer Books, 
 
 of "A PRAYER BOOK and HYMNAL for the use of 
 the New Church," by J. B. Lippincott & Co., of 
 Philadelphia, in 1867. Mr. Sewall, at a later date, 
 revised and enlarged the book, and it was issued 
 by the same publishers in 1884. The title was 
 changed to, "The NEW CHURCHMAN'S PRAYER 
 BOOK and HYMNAL." It is a i2mo of 747 pages. 
 In the Preface the compiler says : 
 
 While it was never anticipated that this book would be 
 generally adopted in New-Church societies, it is gratifying to 
 find evidences that during the interval which has elapsed since 
 its publication it has not been without its influence in the exten- 
 sive modification which the liturgies in more general use have 
 undergone. During that time the religious observance of the 
 two great festivals of our Lord, Christmas and Easter, have, 
 from being almost unknown, become nearly universal in New- 
 Church societies ; a service of devout preparation for receiving 
 the most holy sacrament of the Lord's Supper has been regularly 
 instituted in most of our larger churches ; the elements of prayer 
 enter much more largely into the public worship of the Church ; 
 responsive reading of the Psalter and the congregation's partici- 
 pation in the services in the various other forms have become 
 much more general than formerly. The beautiful order and 
 system of the "Christian Year" has been turned to practical 
 account in the arrangement of Sunday-school lessons, and, 
 while the Church has not united yet in the use of a common 
 Lectionary for its public worship, the principle of such a 
 provision is practically recognized in the effort to make the 
 scriptural and doctrinal instruction of the Sunday-schools follow 
 a uniform plan, as also in the general adoption of a uniform 
 "Table of Lessons for Festival Services." Even the more 
 searching and solemn employments of the penitential seasons 
 of Advent and Lent are beginning to commend themselves to
 
 Swcdenborgian Prayer Books. 293 
 
 individuals and societies as having claims upon the New Church 
 parallel to those of the joyous and more widely popular obser- 
 ances of the commonly recognized holidays. Finally, the incor- 
 poration in the "Book of Worship" of the General Convention 
 of many features hitherto distinctively belonging to the Prayer 
 Book and Hymnal, on the wise and generous policy of meeting 
 the wants of the largest number, is an indication that the wants 
 which this book first sought to supply were real wants, and that 
 its contribution to the growth and enrichment of the ritual of the 
 Church has been a substantial and permanent one. It is with 
 devout gratitude and sincere rejoicing that the compiler witnesses 
 such results of those labors of past years, which were undertaken 
 with the sole desire of seeing the Church, by means of a more 
 beautiful and orderly external worship, advanced in genuine 
 piety and spiritual life. 
 
 There are certain marked features about this 
 book. Fourteen pages are given to The Antiphon- 
 ary, containing the responsive services suitable for 
 the various sacred days and seasons. There is an 
 office for Morning Prayer and praise throughout 
 the year, and another for Vespers. The Litany 
 is used, preceded by one or more of the Seven 
 Penitential Psalms. The Psalter is printed in full, 
 though the translation is changed. After the Psalms 
 are Lauds, for Sundays, Festivals and each day of 
 the week, and Compline or office for the night. 
 Nearly fifty pages contain the Antiphons, Collects 
 and Gospels for the feasts and fasts of the Christian 
 year. The Epistles are not given, as Sweden- 
 borgians teach that these portions of Scripture do
 
 294 Early Prayer Books. 
 
 not contain what they call, "the internal sense." 
 As there is no Trinity festival, the Sundays until 
 Advent are numbered after the feast of Pentecost. 
 
 Ash Wednesday and Lent are observed, and 
 Thursday, Good Friday and Easter Eve in Holy 
 Week. There are three festivals, for the Apostles, 
 the Evangelists, and the sending of the twelve 
 Apostles. 
 
 Much space of the book is set apart for forms 
 of private devotion. The final pages of the Liturgy 
 contain the Articles of Faith, twelve in number. 
 The music is extensive, and over two hundred and 
 fifty pages are assigned to the Selections and hymns. 
 
 During the hundred years of their history in the 
 United States, the Swedenborgians have amplified 
 their books of worship, and shown themselves to 
 be enthusiastic promoters of liturgical and musical 
 forms.
 
 PRAYERS 
 
 F O R 
 
 ^HAlEATH, ROSH^HASHANae, AND KIPfUR; 
 
 C R 
 Tke SABBATH, the BEGININC of ih YEAR; 
 
 A N 
 
 The D A Y of A T O N E ME NTS 
 
 W i T 
 
 and MUSAPH of the 
 OK 
 
 to the Ordr of the Spaniih and Portugucfe Jews, 
 
 Tran toed by ISAAC PINTO 
 
 for him. printed b JOHN HOLT, i Ncw-Vr 
 
 Fac-simile of the title page of the first Jewish Praver Book published in North America. 
 Printed by John Holt, of New York., in 1766. Exact size.
 
 JEWISH PRAYER BOOKS. 
 
 THE ritual publications of the Jews of the United 
 States bear an early date. There is a little pamphlet 
 in the possession of the Historical Society of Penn- 
 sylvania, containing a prayer offered in a Jewish 
 Synagogue in the City of New York, in 1760. The 
 title page reads: "The Form of Prayer which was 
 performed at the Jews' Synagogue, in the City of 
 New York, on Thursday, October 23, 1760: Being 
 the Day appointed by Proclamation for a General 
 Thanksgiving to Almighty God, for the Reducing 
 of Canada to His Majesty's Dominions. Composed 
 by D. R. Joseph Jesurun Pinto, in the Hebrew 
 Language : And translated into English by a Friend 
 to Truth. New York. Printed and Sold by 
 W. Weyman, at his New Printing Office, in Broad 
 Street, not far from the Exchange, 1760. (Price 
 4 d.)" The size of the pamphlet is 8 by 5 inches, 
 and it is printed wholly in English. It contains 
 Morning Prayer and Afternoon, and is on 7 pages. 
 
 295
 
 296 Early Prayer Books. 
 
 A complete book of ritual appeared in New York, 
 in 1766. It is a square duodecimo of 190 pages. 
 It is wholly in English, and is a translation made 
 from the Sephardic ritual. The title page reads: 
 ' ' PRAYERS for SHABBATH ROSH-HASHANAH and 
 KIPPUR; or the SABBATH, the BEGINNING of the 
 YEAR; and the DAY OF ATONEMENTS, with the 
 AMIDAH and MUSAPH of the MOADIM, or SOLEMN 
 SEASONS, According to the Order of the Spanish 
 and Portuguese Jews. Translated by ISAAC PINTO, 
 And for him printed by JOHN HOLT, in New York, 
 A.M., 5526." On the first fly leaf is the autograph 
 of " Myer M. Cohen," and under it the words, 
 "Presented to Isaac H. Judah, Richmond, Septem- 
 ber 1 6th, 1797." On the second fly leaf is written 
 a prayer that was no doubt composed by Mr. 
 Judah, who was Reader in the Jewish Synagogue in 
 Richmond. 1 
 
 Mr. Judah's signature is written several times in 
 the book. On the back of the title page is printed 
 the 
 
 ADVERTISEMENT. 
 
 In the following Sheets, several Hebrew Words occur, where 
 the Vowels are to be sounded as in Spanish or French. The 
 Hebrew Letter Heth is distinguished by being printed in a 
 different Character from the other Letters in the same Word : 
 
 1 See Mr. J. Ezekiel's "Jews of Richmond," in Publications 
 of the American Jewish Historical Society. IV., pp. 21, 29.
 
 Jewish Prayer Books. 297 
 
 And the Vowels in a different Character, shew that they are 
 governed by the Hebrew Letter Ain. Some proper Names are 
 wrote more agreeable to the Hebrew Orthography, than they 
 generally are ; as Ishac for Isaac, laacob for Jacob, Jehudah 
 for Judah, Mosheb for Moses, Pinehas for Phinehas, Ishai for 
 Jesse, Shelomob for Solomon and Tzion for Zion. 
 
 The third page is devoted to the 
 
 PREFACE. 
 
 A Veneration for the Language, sacred by being that in which 
 it pleased Almighty God to reveal himself to our Ancestors, 
 and a desire to preserve it, in firm Persuasion that it wil 
 again be re-established in Israel ; are probably leading Reasons 
 for our performing divine Service in Hebrew : But that, being 
 imperfectly understood by many, by some, not at all ; it has 
 been necessary to translate our Prayers in the Language of the 
 Country wherein it hath pleased the divine Providence to 
 appoint our Lot. In Europe, the Spanish and Portuguese 
 Jews have a Translation in Spanish, which as they generally 
 understand, may be sufficient ; but that not being the Case in 
 the British Dominions in America, has induced me to Attempt 
 a Translation in English, not without Hope that it will tend 
 to the Improvement of many of my Brethren in their Devotion ; 
 and if it answer that Good Intention, it will afford me the 
 Satisfaction of having contributed towards it. In Justice to 
 the Learned and Reverend H. H. R. Ishac Nieto, I must 
 acknowledge the very great Advantage I have received from 
 his Elegant Spanish Translation of the Prayers of Rosh- 
 Hashanah and Kippur ; From which, by particular Desire, I 
 have taken the Liberty of translating his Exhortation and 
 prefixing it to these Sheets. Notwithstanding my utmost Care, 
 I make no doubt this Translation has its errors and the Stile 
 I am sensible has its Defects, which I hope will meet with 
 Indulgence from the candid Reader.
 
 298 Early Prayer Books. 
 
 On the fourth page follows the 
 
 EXHORTATION. 
 
 Mortal Man ! Consider that thou art going to present thyself 
 before the Eternal, Omnipotent, and Omniscient Being, who 
 hath created and formed thee, that supports and governs thee ; 
 on whose Providence all this grand System of the Universe 
 depends : Consider that he is infinite, and is everywhere 
 present, and that he beholds and observes thee: Consider that 
 if thou adorest him as thou oughtest, and is thy Duty, thou 
 obtainest Salvation ; if not, thou bringest Condemnation on 
 thyself. If thou behavest devoutly, thou pleasest him ; if not, 
 thou offendest him. Consider that Adoration is a most essential 
 Part of Religion, and of the divine Service. THAT, and no 
 other is the Exercise of this sacred House ; which if thou 
 performest according to thy Duty, thou sanctifiest his Holy 
 Name ; if not thou -profanest it. Observe that thou effectest 
 thy Ruin, with that by which thou oughtest to make thy Gain, 
 and destroyest thyself with the same act whereby thou oughtest 
 to obtain Salvation. Offer him then thine Heart, clothe thyself 
 with a true Devotion ; dedicate thyself entirely to his Service ; 
 divest thyself of every Worldly Consideration ; and intreat Him 
 to grant thee, that which is convenient for thee, and confide in 
 his divine Providence; for if thou art not wanting thereto, That 
 will never fail thee. 
 
 The ritual begins with Morning Service of 
 Sabbath, extending to 29 pages. Minhah of 
 Sabbath, the Sabbath Rosh-Hodesh, and Morning 
 Service of the Moadim, follow on 27 pages. Next 
 we have Morning Service of Rosh-Hashanah, and 
 Musaph of Rosh-Hashanah on 37 leaves. The 
 remainder of the Liturgy contains Morning Service
 
 Jewish Prayer Books. 299 
 
 of Kippur, Musaph of Kippur, Minhah of Kippur, 
 and Neilah of Kippur. This closes the text of the 
 book. There are two remaining pages, one con- 
 taining The Contents and the other the Errata. 
 
 In the early part of the book, in the service for 
 the Morning of Sabbath, is the following prayer: 
 
 May he that dispenseth Salvation unto Kings and Dominion 
 unto Princes ; whose Kingdom is an everlasting Kingdom ; that 
 delivered his Servant David from the destructive Sword ; that 
 maketh a Way in the Sea, and a Path through the mighty 
 Waters : Bless, preserve, guard and assist our most gracious 
 Sovereign Lord, King George, our gracious Queen Charlotte, 
 their Royal Highnesses George Prince of Wales, the Princess 
 Dowager of Wales, and all the Royal Family ; May the Supreme 
 King of Kings through his infinite Mercies preserve them, and 
 grant them Life and deliver them from all Manner of Trouble 
 and Danger. May the supreme King of Kings aggrandize and 
 highly exalt our Sovereign Lord, the King, and grant him long 
 and prosperously to reign. May the supreme King of Kings in- 
 spire him, and his Council, and the States of his Kingdoms, with 
 Benevolence towards us, and all Israel, our Brethren. In his 
 and our Days may Jehudah be saved, and Israel dwell in Safety. 
 And may the Redeemer come unto Tzion : Which God of his 
 infinite Mercies grant ; and let us say, Amen. 
 
 As to the faithfulness of the translation Mr. 
 George Alexander Kohut, a well known authority 
 in Jewish literature, writes: l " The translation 
 seems to be totally free from foreign expressions 
 and is characterized throughout by a dignity and 
 
 * 
 
 1 Early Jewish Literature in America, pp. 119, 120.
 
 3OO Early Prayer Books. 
 
 simplicity of diction which is, on the whole, admi- 
 rable. The translator's rendering is at times rather 
 free, and he, being conscious of the fact, adds a 
 commentary to such passages, wherein the literal 
 meaning of the Hebrew is given." Naturally there 
 has been much inquiry concerning the translator 
 of this early Prayer Book. 
 
 Mr. Kohut, in his able paper on "Early Jewish 
 Literature in America," which may be found among 
 the publications of the American Jewish Historical 
 Society for 1895, says: 1 " Koenen tells us of the 
 bravery of Isaac Pinto, captain of Jewish volunteers 
 in the village of Savannah, in Surinam, in 1712; 
 and among the numerous members of the Pinto 
 family so thoroughly treated in N. T. Phillip's 
 article, we find one who died January i/th, 1701, 
 aged seventy years. He is, without doubt, the 
 author of the book under consideration, which he 
 compiled in his 45th year. All the Pintos were con- 
 nected with the Portuguese congregation Shearith 
 Israel, in New York City." 
 
 The first Jewish Prayer Book published in this 
 country certainly takes high rank among early, 
 rare and interesting Americana. 
 
 The Pinto Prayer Book of 1766, prepared for 
 the orthodox Jews, served its purposes for many 
 1 Early Jewish Literature in America, p. 121.
 
 Jewish Prayer Books. 301 
 
 years. In 1848, the Rev. Isaac Leeser, of Phila- 
 delphia, edited a Prayer Book which was printed 
 by C. Sherman. It is an octavo of 244 pages, 
 with the Hebrew on one page and the English on 
 the opposite. The title page reads, "THE BOOK 
 of DAILY PRAYERS for EVERY DAY IN THE YEAR, 
 According to THE CUSTOM of the GERMAN AND 
 POLISH JEWS." In the Preface, contained on two 
 pages, the translator says: "It requires but little 
 critical knowledge to discern the great defectiveness 
 of all the editions hitherto issued in England, at 
 least those which have fallen under my notice ; 
 and having acquired considerable experience by 
 my previous contributions to this laborious depart- 
 ment of literature, I thought I could not render 
 a more acceptable service to the many communities 
 of the German denomination lately sprung up in 
 this country, than by furnishing them with a Daily 
 Prayer Book, the text of which, as well as the 
 translation, might be depended upon for accuracy 
 and care, and so arranged as to be useful in the 
 hands of even the unlearned and children, one of 
 the great defects in the English editions being the 
 apparent want of proper arrangement, and entire 
 absence of many portions, which ought to have 
 a place in every prayer book which is in daily 
 and constant use." The Preface also states that,
 
 302 Early Prayer Books. 
 
 "The text is chiefly after Rabbi Wolf Heidenheim's 
 celebrated Sapha Berurah, though it was deemed 
 requisite occasionally to make some corrections, 
 even in this generally so accurate work." Of the 
 translation the editor writes: "The translation, 
 in many places entirely new, has been prepared 
 with great care, either according to received au- 
 thorities, chiefly of our modern German translators, 
 generally Arnheim, of Glogau, David Friedlander, 
 and Mendelssohn, or from my own studies and 
 previous version of the Portuguese Tephilla, in 
 which I had generally followed David Levi. I have 
 aimed at a literal and still correct version, and hope 
 that no great errors will herein be discovered." 
 
 The first Prayer Book in the United States for 
 the use of the reformed Jews, dates from 1855. 
 It was the work of the Rev. Dr. L. Merzbacher, 
 of Baltimore. It is in two duodecimo volumes 
 with the Hebrew on the right hand page and the 
 English on the left. A Prayer Book edited on 
 the same principle was issued by Rev. Isaac M. 
 Wise, in 1857. The Rev. Dr. David Einhorn, 
 the Rabbi of Hur Sinai, of Baltimore, published, 
 in 1858, a Liturgy that has had a wide influence 
 among reformed congregations of the Jews. The 
 book is a I2mo of 492 pages and is chiefly in 
 German, though a few prayers are in Hebrew.
 
 Jewish Prayer Books. 303 
 
 The title page contains the firm name of Thal- 
 messinger & Cahn, of New York. On the same 
 page is the following quotation from the 28th 
 chapter of the Book of Numbers: "It is a con- 
 tinual burnt offering which was ordained in Mount 
 Sinai for a sweet savour unto the Lord." In the 
 Preface, printed on three and a half pages, Dr. 
 Einhorn argues that the Prayer Books that have 
 appeared in Germany "are wanting, inasmuch as 
 they do not discern between the old and present 
 views of religion," and that his effort has had for 
 its purpose the blending of modern prayers with 
 those of ancient use. Also certain doctrines or 
 teachings that are considered obsolete are omitted. 
 The Rev. Dr. K. Kohler, of New York, in a letter 
 to the writer, says that this book is ' ' the first that 
 insisted on the main use of the vernacular, and on 
 positive enunciation of the reform principles, which 
 are, no sacrifice, no return to Palestine, no personal 
 Messiah, no bodily resurrection, but the Messianic 
 mission of the entire Jewish nation throughout the 
 world, the Messianic hope as including the entire 
 human family, and immortality as the hope of the 
 individual." 
 
 In 1871, the Rev. Dr. Adolph Huebach edited 
 a Prayer Book which is in the German language. 
 Another liturgical revision came in 1873 from the
 
 304 Early Prayer Books. 
 
 pen of the Rev. Dr. M. Jastrow. The book takes 
 a middle position between the liturgies of the ortho- 
 dox and reformed Jews. The Rev. Dr. Kohler 
 writes, "The Prayer Book of the Central Rabbini- 
 cal Conference, issued this year, is composed chiefly 
 upon the principle of Dr. Einhorn, but is thoroughly 
 American as to language and sentiment."
 
 L I T U R G Y, 
 
 COLLECTED PRINCIPALLY FROM THE 
 
 BOOK OF COMMON PRAYER, 
 
 FOR THE USE OF THK 
 
 FIRST EPISCOPAL CHURCH 
 
 I M 
 
 BOSTON; 
 
 TOGETHER WITH TH6 
 
 DAVID. 
 
 CONTINUALLY PRAY TO GOD THE FATHER, BY THE MEDIATION 
 OF OUR ONLY SAVIOUR JESUS CHRIST, FOR THE HEAVUN^Y 
 ASSISTANCE OF THE HOLY GHOST. 
 
 Of. for On/. ofPrieJli. 
 
 BOSTON, 
 
 POINTED BY PETER KDES, IN ST-A7F- ITIJ.SE'i 
 MDCCLXXXV. 
 
 Fac-simile of the title page of the Prayer Book issued bv the Unitarians 
 
 of King's Chapel, Boston. Printed by Peter Edes, in 1785. 
 
 Size reduced '.
 
 UNITARIAN PRAYER BOOKS. 
 
 A CONGREGATION in communion with the Church 
 of England existed in Boston as early as 1686, 
 though the building known as King's Chapel was 
 not erected until 1/49. During the Revolutionary 
 War and for several years after, the Church was 
 weakened by loss of members. During these 
 times of depression Mr. James Freeman was in 
 charge as lay reader for a few months. He then 
 sought ordination at the hands of the Episcopal 
 authorities. But Mr. Freeman's doctrinal position, 
 especially in regard to the Trinity, was not in 
 harmony with the faith of the American Episcopal 
 Church. Under these circumstances both Bishops 
 Seabury and Provoost declined him ordination. 
 The growing changes in the minds of some of the 
 members of the congregation led, in 1785, to the 
 revision of the Prayer Book. These changes were 
 so radical that the parish ceased to be an Episcopal 
 Church and became the first Unitarian Society of 
 Boston. 
 
 305
 
 306 Early Prayer Books. 
 
 The Prayer Book of 1785 will always be of 
 interest as showing how the doctrinal teachings of 
 a volume can be transformed. The book is a 
 large duodecimo. The title page is worded thus: 
 "A LITURGY collected principally from the BOOK 
 of COMMON PRAYER, for the use of the FIRST 
 EPISCOPAL CHURCH in BOSTON : together with the 
 PSALTER or PSALMS of DAVID. Continually pray 
 to God the Father, by the Mediation of our only 
 Saviour Jesus Christ, for the heavenly assistance of 
 the Holy Ghost. Off. for Ord. of Priests. Boston. 
 Printed by Peter Edes, in State Street. MDCCLXXXV. ' ' 
 The back of the title page is blank. Next in order 
 is the Preface, covering three and a half pages. It 
 is here reproduced : 
 
 THE PREFACE. 
 
 Many truly great and learned men, of the Church of England, 
 as well divines as laymen, have earnestly wished to see their 
 Liturgy reformed ; but hitherto all attempts to reform it have 
 proved ineffectual. The late happy revolution here hath forever 
 separated all the Episcopal Societies, in the United States of 
 America, from the Church of England, of which the King of 
 that country is the supreme head, and to whom all Archbishops, 
 Bishops, Priests and Deacons of that Church are obliged to take 
 an oath of allegiance and supremacy, at the time of their conse- 
 cration or ordination. Being torn from that King and Church, 
 the Society for whose use this Liturgy is published, think them- 
 selves at liberty, and well justified even by the declarations 
 of the Church of England, in making such alterations, as "the
 
 Unitarian Prayer Books. 307 
 
 exigency of the times and occasions hath rendered expedient," 
 and in expunging everything which gave, or might be ex- 
 pected to give, offence to tender consciences; guiding themselves 
 ever by "the holy Scriptures, which," they heartily agree 
 with the Church of England, "contain all things necessary to 
 salvation," and that "whatsoever is not read therein, nor can 
 be proved thereby, is not to be required of any man, that it 
 should be believed as an article of faith, or be thought requisite 
 or necessary to salvation." In the 34th of the Articles of the 
 Church of England, it is declared, That "it is not necessary 
 that traditions and ceremonies be in all places one, or utterly 
 alike ; for at all times they have been diverse, and may be 
 changed according to the diversity of countries, times and men's 
 manners, so that nothing be ordained against God's word. And 
 by the 2oth of those Articles it is declared, That "the Church 
 hath power to decree rites and ceremonies, and authority in 
 controversies of faith." What is there meant by the word 
 Church, will appear from the igth of those Articles, which 
 declares, "The visible Church of Christ is a Congregation of 
 faithful men, in which the pure word of God is preached, 
 and the sacraments be duly ministered, according to Christ's 
 ordinance, in all those things that of necessity are requisite 
 to the same. As the Church of Hierusalem, Alexandria and 
 Antioch have erred, so also the Church of Rome hath erred, 
 not only in living, and manner of ceremonies, but also in matters 
 of faith." At the Reformation, when the Book of Common 
 Prayer of the Church of England was compiled, the Committee 
 appointed to execute that business were obliged to proceed very 
 tenderly and with great delicacy, for fear of offending the whole 
 body of the people, just torn from the idolatrous Church of 
 Rome; and many things were then retained, which have, in 
 later times, given great offence to many truly pious Christians. 
 The Liturgy, contained in this volume, is such, as no 
 Christian, it is supposed, can take offence at, or find his con- 
 science wounded in repeating. The Trinitarian, the Unitarian, 
 the Calvinist, the Arminian will read nothing in it which can 
 give him reasonable umbrage. God is the sole object of worship
 
 308 Early Prayer Books. 
 
 in these prayers;* and as no man can come to God, but by 
 the One Mediator, Jesus Christ, every petition is here offered 
 in his name, in obedience to his positive command, f The 
 Gloria Patri, made and introduced into the Liturgy of the 
 Church of Rome, by the decree of Pope Damasus, towards the 
 latter part of the fourth century, and adopted into the Book of 
 Common Prayer, is not in this Liturgy. Instead of that dox- 
 ology, doxologies from the pure word of God are introduced. 
 It is not our wish to make proselytes to any particular system 
 or opinions of any particular sect of Christians. Our earnest 
 desire is to live in brotherly love and peace with all men, and 
 especially with those who call themselves the disciples of Jesus 
 Christ. 
 
 In compiling this Liturgy great assistance hath been derived 
 from the judicious corrections of Reverend Mr. Lindsey, who 
 hath reformed the Book of Common Prayer according to the 
 Plan of the truly pious and justly celebrated Doctor Samuel 
 Clarke. Several of Mr. Lindsey's amendments are adopted 
 entire. The alterations which are taken from him, and the 
 others which are made, excepting the prayers for Congress and 
 the General Court, are none of them novelties ; for they have 
 been proposed and justified by some of the first divines of the 
 Church of England. 
 
 *Thou shalt worship the Lord thy God, and him only shall thou serve. Matth. 
 iv. 10. Thou when thou prayest, pray to thy Father which is in secret. Matth. 
 vi. 6. But the hour cometh and now is, when the true worshippers shall worship 
 the Father in spirit and truth. John iv. 23. See also Matth. v. 16, vi. 9, vii. n, 
 xi. 25, 26, xviii. 19, xxvi. 39, 42, 53, xxvii. 46. Luke iv. 8, xi. 13. John iv. 24, 
 xi. 41, 42, xiv. 16, xv. 16, xvii. chapter throughout. Acts iv. 24, 30. Rom. i. 8, 
 vii. 25, viii. 34, xv. 6, 23. I. Cor. i. 4, xv. 57. II. Cor. i. 3. Ephes. i. 16, 17, 
 ii. 16, 18, iii. 14, v. 20. Philip, i. 3, 4, iv. 6, 7. Col. i. 3, i2,--iii. 17, iv. 2, 3, 
 5. I. Thess. iii. 9, 10, n,. II. Thess. i. u, 12, ii. 13. I. Tim. ii. i, 3, 5. 
 II. Tim. i. 3. Philem. 4. Heb. v. 7, xii. 25, xiii. 15. I. Peter i. 17, ii. 5 
 iv. ii. I. John iii. 21, 22. 
 
 tNo man cometh unto the Father but by me. John xiv. 6. And in that day ye 
 shall ask me nothing; Verily, verily I say unto you whatsoever ye shall ask the 
 Father in my Name, he will give it you. John xvi. 23. See also John xiv. 13, 14, 
 xv. 16, xvi. 24, 26, Rom. i. 8, vii. 25, xvi. 27. I. Cor. xv. 57. Ephes. ii. 18, 
 iii. 21, v. 20. Col. iii. 17. I. Pet. iv. ii.
 
 Unitarian Prayer Books. 309 
 
 A few passages in the Psalter, which are liable to be miscon- 
 structed, or misapplied, are printed in Italics, and are designed 
 to be omitted in repeating the Psalms. 
 
 Before the order for Morning Prayer two pages 
 contain directions for finding the appointed lessons 
 from Scripture. The rubrics have in many cases 
 been omitted and in others changed. There is no 
 indication as to kneeling or standing during worship. 
 The shorter form of Absolution has been retained 
 but the wording changed from "you" to "us." 
 In place of the Gloria Patri, these sentences have 
 been substituted : 
 
 Now unto the King eternal, immortal, invisible, the only 
 wise God, Be honour and glory through Jesus Christ for ever 
 and ever. Amen. 
 
 The passages in the Psalter printed in Italics, 
 indicating that they are to be omitted in reading 
 are, Psalms, v. 1 1 ; xviii. 37, 38, 39, 40, 41, 42, 48; 
 xxxv. i, 2, 3, 4, 5, 6, 7, 8, 23, 26; xxxviii. 5, 7; 
 xl. 17, 18; liv. i, 5, 7; Iv. 9, 16; Iviii. 6, 7, 8, 
 9; lix. n, 13; Ixiii. n; Ixix. 23, 24, 25, 26, 28, 
 29 ; Ixx. 2,3; Ixxi. 1 1 ; Ixxxiii. 9, 10, 1 1 , 12, 13, 
 
 14, 15, 17; cix. 5, 6, 7, 8, 9, 10, n, 12, 13, 14, 
 
 15, 16, 17, 18, 19, 27, 28; cxxix. 5, 6, 7, 8; 
 cxxxvii. 7, 8, 9; cxl. 9, 10; cxliii. 12; cxliv. 6. 
 
 While the Te Deum is retained, the Benedicite 
 is wanting and the I45th Psalm put in its place.
 
 3io Early Prayer Books. 
 
 In the Apostles' Creed the sentences, "He 
 descended into hell," "The Holy Catholic Church," 
 and "The Communion of Saints," are eliminated. 
 
 In the Litany all references to the Trinity and 
 to Christ as God disappear. The second and third 
 petitions read : 
 
 O God, who by thy Son hath redeemed the world have mercy 
 upon us miserable sinners. 
 
 O God, who by thy Holy Spirit dost govern, direct and sanctify 
 the hearts of thy faithful servants, have mercy upon us miserable 
 sinners. 
 
 The expression, "sudden death," is replaced by 
 the words, "from a death unprepared for." The 
 petitions, "By the mystery of thy holy Incar- 
 nation," etc., and "By thine Agony and Bloody 
 Sweat," etc., are omitted. So also are the prayers, 
 "O Lamb of God," etc., " O, Christ hear us," 
 and "O Son of David, have mercy upon us." 
 The utterance, "Graciously hear us, O Christ; 
 graciously hear us, O Lord Christ," is changed into 
 "Graciously hear us, O Lord; graciously hear us, 
 O Lord God." 
 
 The Collect, Epistle and Gospel for Trinity 
 Sunday disappear, and such collects as indicate in 
 their reading the doctrine of the Trinity are changed. 
 The Sundays between Whitsun-day and Advent, are 
 denominated Sundays after Whitsun-day.
 
 Unitarian Prayer Books. 3 1 1 
 
 In the Holy Communion Office, the Preface for 
 Trinity Sunday is omitted and all references to the 
 deity of Christ. For the old hymn Gloria in 
 Excelsis, the following is substituted : 
 
 Glory be to God on high, and in earth peace, good will 
 towards men, We praise thee, we bless thee, we worship thee, 
 we glorify thee, we give thanks to thee for the various mani- 
 festations of thy great glory, O Lord God, heavenly King, God 
 the Father Almighty. 
 
 We bless thee for sending thy beloved Son, Jesus Christ, 
 into the world to save sinners ; for exalting him unto thy right 
 hand in heaven ; for all the gifts and graces of thy holy Spirit ; 
 and for the hope of eternal life. 
 
 For thou only art wise, and holy, and good ; thou only art 
 the Lord ; thou only dost govern all things both in heaven and 
 in earth. Therefore, blessing and honour, and glory, and power, 
 be unto thee who sittest upon the throne and unto the Lamb 
 forever and forever. Amen. 
 
 The rubric at the end of the office in relation to 
 disposing of the consecrated elements that remain, 
 is dropped. 
 
 The Order for the Administration of Baptism, has 
 been entirely recast. While the Baptism is in the 
 name of the three persons of the Godhead, the 
 prayer for the consecration of the water, and the 
 use of the sign of the cross are wanting. 
 
 The Catechism of the original book is removed. 
 The substitute is divided into two parts and reads :
 
 312 Early Prayer Books. 
 
 PART i. 
 
 Question. Can you tell me who made you ? 
 
 Answer. God made me and all things. 
 
 Q. For what did God make you ? 
 
 A. To be good and happy. 
 
 Q. What is it to be good ? 
 
 A. To love and obey my parents, to speak the truth always, 
 and to be just and kind to all persons. 
 
 Q. Can God know whether you are good or not ? 
 
 A. Yes; for though we cannot see God, yet he sees us, wherever 
 we are, by night as well as by day. 
 
 Q. What will God do for you, if you are good ? 
 
 A. He will love me, and make me happy. 
 
 Q. Can you do anything for God, who is so good to you ? 
 
 A. I can love him, obey him, and be thankful to him : I can 
 do nothing for him. 
 
 Q. Can you speak to God ? 
 
 A. Yes ; he has bid us to pray to him for everything which is 
 fit for us, and he is always ready to hear us. 
 
 Q. In what manner should you pray to God ? 
 
 A. Our Saviour Jesus Christ has given us a form of prayer 
 called the Lord's Prayer. 
 
 Q. Repeat the Lord's Prayer. 
 
 A. "Our Father," etc. 
 
 Q. What will God do to those who are not good ? 
 
 A. He will punish them. 
 
 Q. Is God able to punish those who are not good ? 
 
 A. Yes ; he who made all things, can do all things ; he can 
 take away all our friends, and everything he has given us ; and 
 he can make us die whenever he pleases. 
 
 Q. After you die, shall you live again ? 
 
 A. Yes; God will raise us from the dead, and if we be good, 
 we shall die no more. 
 
 Q. Where shall you live again if you have been good ? 
 
 A. If I have been good, I shall go to heaven, where I shall 
 be happy forever.
 
 Unitarian Prayer Books. 313 
 
 Q. What will become of the wicked when they die ? 
 
 A. They will meet with their just punishment. 
 
 Q. When you do anything which is wrong, should you not 
 be afraid that God, who sees you, will punish you ? 
 
 A. Yes ; but he has promised to forgive us, if we be sorry for 
 our sins, and endeavor to sin no more. 
 
 Q. Who has told us that God will forgive us if we repent 
 of our sins and endeavor to sin no more ? 
 
 A. Many persons by whom God spoke, and particularly Jesus 
 Christ. 
 
 Q. Who was Jesus Christ ? 
 
 A. The well beloved Son of God, whom the Father sent to 
 teach men their duty, and to persuade and encourage them to 
 practise it. 
 
 Q. Where do we learn what we know concerning Christ, and 
 what he did, taught and suffered, for the good of men ? 
 
 A. In the Bible, which we should diligently read and study, 
 for our improvement in knowledge and goodness, in order to fit 
 us for heaven. 
 
 Q. Is there any form of words in which Christians express 
 the principal articles of their belief ? 
 
 A. Yes ; the Apostles' Creed. 
 
 Q. Repeat the Apostles' Creed. 
 
 A. "I believe in God," etc. 
 
 PART II. 
 
 Q. Does the Bible inform us what God himself is ? 
 
 A. Yes ; it teaches us that he is a being who had no beginning, 
 and that he will have no end ; that he is almighty, perfectly wise, 
 and infinitely good ; that he is everywhere present ; and that he 
 never changes in his nature or disposition. 
 
 Q. What does God require of us, in order to live and die in 
 his favor ? 
 
 A. All that God requires of us is comprehended in these two 
 precepts : Thou shalt love the Lord thy God with all thy heart ; 
 and thy neighbor as thyself.
 
 314 Early Prayer Books. 
 
 Q. In what manner must we express our love to God ? 
 
 A. By a grateful sense of his goodness to us ; by a constant 
 care to do his will ; and by an entire and cheerful submission to 
 all the dispensations of his providence. 
 
 Q. How must we express our love to our fellow men ? 
 
 A. By doing to others, as we should think it right in them to 
 do to us in the same circumstances. 
 
 Q. By what methods must we cherish our love to God, and 
 increase our confidence in him ? 
 
 A. We must frequently consider the benefits he confers upon 
 us. We must also address ourselves to him in prayer, thanking 
 him for the mercies he bestows upon us, confessing our sins 
 before him, and asking of him, whatever he knows to be needful 
 and good for us. 
 
 Q. How shall we bring ourselves into the best disposition for 
 performing our duty to God and man ? 
 
 A. By a proper government of our passions, according to the 
 dictates of reason and conscience ; by living in temperance and 
 chastity ; and never indulging a proud, malicious, or selfish 
 temper. 
 
 Q. What should we do, when people affront and injure us? 
 
 A. We should return good for evil ; and if they repent we 
 must forgive them, as we hope that God will forgive us our 
 offences against him. 
 
 Q. In what manner should we treat the inferior animals ? 
 
 A. We should treat them with tenderness and humanity ; and 
 never torment them, or destroy their lives to make ourselves 
 sport ; because they are the creatures of God, and because God 
 has commanded us to be merciful unto them. 
 
 Q. Has God anywhere delivered distinct directions concerning 
 the several branches of our duty to him and to our neighbor ? 
 
 A. Yes, in the Ten Commandments which he delivered to the 
 children of Israel from Mount Sinai. 
 
 [The next ten questions call out the recitation of 
 the Ten Commandments.]
 
 Unitarian Prayer Books. 3 1 5 
 
 Q. What are those principles which most effectually lead to 
 the observance of these and all other of God's Commandments ? 
 
 A. A high reverence for God, and a sincere good will to our 
 fellow creatures, joined with a just regard to our own real 
 interest. 
 
 Q. What is the best method we can take to guard ourselves 
 from all vice and wickedness ? 
 
 A. By being careful not to indulge sinful thoughts, and by 
 correcting everything which is amiss in the beginning, before 
 we have become accustomed to it, and have gathered a habit 
 which cannot easily be broken ; particularly by avoiding the 
 company of wicked persons, which would soon make us like 
 themselves ; and by being, in a more special manner, upon our 
 guard against those vices to which our situation and circum- 
 stances make us peculiarly prone. 
 
 Q. Is any man able to fulfil the commands of God, so as live 
 entirely without sin ? 
 
 A. No. Our merciful God and Father knows that we are not 
 able to do this, and therefore does not expect it from us. He 
 only requires that we repent of the sins we commit, and 
 endeavour to live better lives for the future. 
 
 Q. What should a sense of our frailty and proneness to sin 
 teach us ? 
 
 A. Humility and watchfulness and earnestness in our prayers 
 to God, to enable us to resist temptation, and to strengthen and 
 confirm our good dispositions. 
 
 Q. Did Christ appoint any outward ordinances as means of 
 promoting his religion ? 
 
 A. He commanded his disciples to go and teach all nations, 
 baptizing them in the Name of the Father, and of the Son, 
 and of the Holy Ghost ; and he also commanded them to eat 
 bread and drink wine in remembrance of him. This rite is 
 called the Lord's supper. 
 
 Q. What^s the meaning of baptism ? 
 
 A. The washing of water in baptism probably represents 
 the purity of heart and life, required from all who become the 
 disciples of Christ.
 
 316 Early Prayer Books. 
 
 Q. What is the nature and use of the Lord's supper ? 
 
 A. By eating bread and drinking wine in remembrance of 
 Christ, we keep alive the memory of his death and resurrection, 
 we acknowledge ourselves to be Christians, we cherish a grateful 
 sense of the blessings of the gospel of Christ, and strengthen 
 our resolutions to live as becomes his disciples. 
 
 Q. Had Christ no particular reward on account of what he 
 did and suffered for the good of men ? 
 
 A. Because he humbled himself to death, God has highly 
 exalted him, and made him head over all things to his church ; 
 and at the end of the world he will come again to judge the 
 living and the dead. For this hope which was set before him, 
 he endured the cross, and despised the shame of that ignominious 
 death. 
 
 Q. What do the Scriptures say concerning the day of judg- 
 ment ? 
 
 A. That Christ will come in the clouds of heaven with power 
 and great glory, when every eye shall see him ; that he will 
 separate the wicked from the good ; that he will send the wicked 
 into a place of torment, and take the righteous to a place of 
 happiness, where they shall live forever with himself. 
 
 The order of Confirmation was removed from 
 the amended prayer book, but restored in a later 
 edition. 
 
 In the form for the Solemnization of Matrimony 
 the exhortation is changed and the sentences, "to 
 obey" and "I plight thee my troth," are omitted. 
 The ring pledge is altered to read, "With this ring 
 I thee wed ; with all my worldly goods I thee 
 endow ; and to thee only do I promise to keep 
 myself, so long as we both shall live." The bless-
 
 Unitarian Prayer Books. 317 
 
 ing at the end of the service is worded differently 
 from the original, so as to remove its Trinitarian 
 teachings. 
 
 The order for the Burial of the Dead, and the 
 office for the Churching of Women, are retained. 
 
 In later years this prayer book went through 
 other editions in which additions were made. In 
 the Preface to the octavo issue of 1850, we read: 
 
 In the successive editions published since 1785, the changes 
 which appear, consist principally of additions. They were 
 made for the most part under the direction of Dr. Greenwood, 
 whose pure taste and fervent piety eminently qualified him 
 for the task. Since the first edition the Psalter has been 
 abridged ; and, wherever the sense of the diction appeared to 
 require it, instead of the old translation, the version of the 
 common English Bible, or some other approved translation, 
 has been adopted. Several occasional Services, a second Even- 
 ing Service, Services for the annual Fast and Thanksgiving, 
 Prayers for families, Services for Sunday Schools, and Collects 
 for particular occasions, have been added. Except in these 
 particulars, the book remains in every important respect as 
 it was. 
 
 On account of the additions made, the later 
 issues can only have a secondary interest. The 
 historic book is that of 1785. 
 
 In 1854, Rev. Chandler Robbins, D.D., of 
 Boston, compiled a duodecimo book of 1 10 pages, 
 entitled, "A LITURGY for the use of A CHRISTIAN 
 CHURCH." The publishers were Crosby, Nichols
 
 318 Early Prayer Books. 
 
 & Co., of ill Washington Street, Boston. The 
 book is without preface. The Order of Services is 
 as follows: i. One or more Introductory Sentences. 
 2. Exhortation to Confession and General Confes- 
 sion. 3. Hymn. 4. A Selection from the Psalms, 
 or a Short Litany. 5. Reading of the Scriptures. 
 6. Prayer. 7. Hymn. 8. Sermon. 9. Hymn. 
 10. Benediction. The forms for Morning and 
 Evening Prayer are brief, and for the most part, 
 condensed from the Prayer Book of the American 
 Episcopal Church. The Selections from the Psalms 
 number 23. Then there are seven short litanies, 
 that average two pages in length. The Te Deum, 
 the Ten Commandments, and six general prayers 
 are followed by a longer Litany "to be used only 
 when the extemporaneous prayer is omitted, or 
 when neither of the prayers in the Liturgy shall 
 be read." In the Administration of the Lord's 
 Supper, the following hymn is substituted for the 
 Gloria in Excelsis: 
 
 Glory be to God on high, and on earth peace, good will 
 toward men. Our souls shall magnify the Lord, and we will 
 talk of his salvation. For he hath visited and redeemed his 
 people. He hath laid help upon one mighty to save. He for- 
 giveth all our sins ; he restoreth our souls ; he leadeth our 
 feet in the way of peace. Herein is love, not that we loved 
 God, but that he loved us, and sent his Son to be the propiti- 
 ation for our sins. O the depth of the riches both of the wisdom 
 and love of God. He that spared not his own Son, but delivered
 
 Unitarian Prayer Books. 319 
 
 him up for us all, how shall he not with him also freely give 
 us all things ? Therefore with angels and archangels, and all 
 the company of heaven, we laud and magnify thy glorious name ; 
 evermore praising thee and saying, Holy, Holy, Holy, Lord God, 
 Almighty, heaven and earth are full of thy glory. Glory be 
 to thee, O Lord, most high. Amen. 
 
 Short forms for the Baptism of Infants, the 
 Baptism of Adults, and A Funeral Service, bring 
 us to the end of the book. This Liturgy does not 
 contain any of the Creeds, and the Te Deum and 
 litanies are without any references to the Trinity. 
 
 In 1858, John Bartlett, of Cambridge, printed 
 a I2mo volume of 308 pages, bearing the title, 
 "A Service Book for Public Worship. Prepared 
 especially for use in the Chapel of Harvard 
 University." The aim of the work is set forth in 
 the Preface, that reads : 
 
 The object of this Service-Book is to make our public worship 
 more interesting, more reverential, more various, more congre- 
 gational, and more effectual in promoting the sacred purposes 
 for which the worship is offered. 
 
 It is believed that the designed manner of using it will be 
 understood, on a little attention to the contents, without ex- 
 planation. Though the circumstances have required a con- 
 siderable deviation from the "Book of Common Prayer," that 
 is recognized as the most complete body of liturgical exercises 
 in our language. No entire service, for a day or season of 
 devotion, is found arranged in order. 
 
 That arrangement is left to the liberty and choice of the 
 minister or the congregation. By way of suggestion, an "Order" 
 is given on the page next after the table of Contents.
 
 320 Early Prayer Books. 
 
 The passages intended to be given as responses to the minister 
 by the congregation, or by the choir, or by both together, as may 
 be found expedient in different cases including always the Amen 
 are printed in italics. 
 
 In the lessons from the Holy Scriptures, the passages and 
 sentences are not always presented entire, as they occur in 
 the Bible. It has only been endeavored to offer services in 
 Scriptural language, with no such alterations or omissions as 
 would materially affect the original meaning. 
 
 For convenience, the term "Prophecies" is used in an ex- 
 tended but not unauthorized sense, and is applied to any parts 
 of Scripture which convey "praise" or religious instruction in 
 any elevated forms of expression. 
 
 Cambridge, October, 1858. 
 
 The book leaves itself largely to the liberty of 
 the officiating minister, so that he can select from 
 it at his discretion. It seems to have been con- 
 structed to carry out this idea, rather than to follow 
 a set form. 
 
 This order of public worship has fourteen di- 
 visions: 1st. Introductory Sentences. These are 
 numerous and occupy four pages. 2d. The Exhor- 
 tation and Confession; or General Confession. 
 These are the same as in the American Episcopal 
 Church, except in the Confession the words, "And 
 there is no health in us," and the concluding line, 
 "for his sake," are omitted. 3rd. The Lord's 
 Prayer. 4th. A Chant or Anthem. 5th. The 
 Beatitudes or Commandments. These are said 
 responsively, though their use is discretionary.
 
 Unitarian Prayer Books. 321 
 
 6th. Collect and Prophecies for the Day. Some 
 of the Collects are changed in their terminal 
 sentences so as to relieve them of any Trinitarian 
 teaching. Trinity Sunday is left out, and the 
 Sundays usually named after that festival are called 
 Sundays after Whitsun-day. /th. Hymn. 8th. 
 Prayer, by the Minister or selected. Qth. Reading 
 from the New Testament, or from one of the 
 Historical Books of the Old Testament. There is 
 no Table of Lessons, and the Minister is left to make 
 his own selection. loth. Hymn. iith. Litany, 
 or Special Prayers, or both. The Trinitarian 
 petitions of the Litany are omitted. I2th. Psalms 
 for the Day. These are not the continuous Psalms, 
 but selections. I3th. Te Deum, or Anthem, or 
 Chant. The Te Deum is the same as in the King's 
 Chapel Liturgy of 1785. I4th. Benediction. 
 
 The office of the Lord's Supper is principally 
 compiled from the Liturgy of St. James. In the 
 Service for Baptism, the formula, "I baptize thee 
 in the name of the Father, and of the Son, and of 
 the Holy Ghost," is retained, though there is no 
 reference to the nature of the rite of Baptism. The 
 other offices of the book are, Service for a Day of 
 Thanksgiving, Service for a Day of Fasting, Service 
 for National Anniversary, and Covenant of the 
 Church in Harvard University.
 
 322 Early Prayer Books. 
 
 The compiler of this Service Book was the Rev. 
 Dr. Huntington, who a few years later entered the 
 Episcopal Church and is now the Bishop of Central 
 New York. 
 
 In 1859, John D. Toy, of Baltimore, published 
 a Service Book, compiled by the Pastor of the 
 Second Unitarian Congregation in that city. The 
 volume is a I2mo of 148 pages, and is without a 
 preface. The Order for Morning Service is out- 
 lined on the first page: Voluntary on organ, Intro- 
 ductory Sentences by Minister, Anthem by Choir 
 and Congregation (standing), Prayer, (Congregation 
 sitting or kneeling). Selections for the Day of the 
 Month (standing), Hymn, Sermon, Silent Prayer, 
 with short voluntary on Organ, Lord's Prayer, 
 repeated by Minister and Congregation, Bene- 
 diction. 
 
 The regular order for Morning Service begins by 
 the minister reading two or more sentences from 
 Scripture. Then is sung an anthem which may 
 be the Benedic, anima mea, the Benedictus, or the 
 Bonum est confiteri. After an extemporaneous 
 prayer, Selections from the Psalms are read alter- 
 nately. A hymn follows and then the Sermon. 
 After the sermon the service closes with the Lord's 
 Prayer and the benediction. The Psalms are ar- 
 ranged for the Morning Service and cover twenty-
 
 SERVICE BOOK 
 
 KMK T H K T SK (I F T II K 
 
 
 ntaran 
 
 IX BALTIMORE. 
 
 13 Y T II 1 I' A fc 'V U K, 
 
 Fac-simile of the title page of the Service Book of the Second Unitarian 
 
 Society of Baltimore. Printed by John D. Toy, in 1859. 
 
 Exact size.
 
 Unitarian Prayer Books. 323 
 
 six days of the month. Then for the rest of the 
 month, that is from the 2/th day to and inclusive of 
 the 3 ist day, there are, Selections from Moses and 
 the Prophets. After these are selections for special 
 occasions, such as Thanksgiving, Christmas, the 
 First Sunday in the Year, Good Friday and Easter. 
 The Evening Service is arranged on the same 
 general plan as that of the Morning, except different 
 anthems are appointed, and one of the five litanies 
 provided in the book is said. Before the sermon 
 the Te Deum, or the Gloria in Excelsis, is sung. 
 The five litanies cover fourteen pages, and are to 
 be used on Sunday evenings. The Litany for the 
 first Sunday of the month consists in the responsive 
 reading of the beatitudes and the words to the 
 Corinthians on Charity. The Litany for the second 
 Sunday is on Christian wisdom and perfection, and 
 the sentiments expressed are drawn largely from the 
 New Testament Epistles. For the third Sunday 
 the Litany provided is the same as that in the 
 Prayer Book of the American Episcopal Church, 
 except it is condensed and shortened. The fourth 
 Litany is an elaboration of the new commandment 
 given by Christ. The fifth and last is headed, 
 "The Fulness of Christ." It is a plea for kindness, 
 forgiveness and the spirit of prayer. The baptismal 
 office is called the Dedication of Children. It begins
 
 324 Early Prayer Books. 
 
 with the reading of sentences of Scripture. Two 
 questions are then addressed to those who present 
 the child. After the baptism a Meditation or solil- 
 oquy in regard to the child is delivered as follows: 
 
 Thou frail and feeble, yet precious and immortal being ! We 
 welcome thee into the world, and into the protecting fold of the 
 visible Church of Christ. We ask God to bless thee. We ask 
 of thy parents to watch over thy dawning character to cherish 
 every good, and to suppress every evil tendency which thy 
 opening heart may exhibit. We ask of them to train thee up 
 to virtue and religion. Long mayest thou live, a blessing to 
 Society and the Church. May it be thy lot to extract the 
 pangs from the afflicted bosoms of thy parents, but never 
 mayest thou plant one there. And when at length thou art 
 called away from this world of trial, mayest thou be received 
 into the bosom of thy Father and thy God. 
 
 The Baptism of Adults consists of sentences of 
 Scripture, questions addressed to the candidate, the 
 baptism and an exhortation. No form of prayer 
 is provided. Two pages are next given to, An 
 Expression of Christian Faith, adopted by this 
 Church. It reads thus: 
 
 To us there is but one God and Father of all, who is above 
 all and through all and in you all : Maker of heaven and 
 earth the Father of Spirits, and the framer of bodies the 
 hearer and answerer of prayer. And there is one Lord Jesus 
 Christ, Son of God, who was in perfect harmony with the 
 Father, and prayed that his disciples might be one with them, 
 "as thou, Father, art in me, and I in thee, that they also may 
 be one in us." He is the Way, the Truth, and the Life. He
 
 Unitarian Prayer Books. 325 
 
 is the good Shepherd that giveth his life for the sheep. He 
 brings life and immortality to light, and by his death and 
 resurrection he won a victory over the grave for all mankind. 
 As he lives we shall live also. 
 
 We believe in the Holy Spirit that it is the power and 
 influence of God, constantly operating upon the willing heart, 
 that it comes to us in answer to prayer, and fills our souls with 
 love and peace. 
 
 We believe that the Sabbath the Christian Church and its 
 services of devotion Baptism and the observance of the Lord's 
 Supper, are all means which have been ordained by God, and 
 which we may consecrate to our Spiritual improvement and 
 advancement in the Christian life, and that a sincere use of 
 them may aid us in becoming the habitual followers of Jesus. 
 
 In forming this union, in the Name of Christ, we solemnly 
 pledge ourselves to use every means and opportunity to manifest 
 his spirit in our words and works: to pray and labor for the 
 coming of his kingdom upon earth ; to do all in our power to 
 win souls to Jesus, by walking in his way and obeying his 
 commandments ; remembering that we shall be recognized as 
 his disciples, if we have love one to another. 
 
 In these desires and resolutions, do Thou, O God, confirm 
 and strengthen us, that our faith may not be in words only, 
 but in deeds and in life. 
 
 The Communion Service opens with Scripture 
 sentences. Then is sung the Anthem, beginning 
 with the words, "Christ, our passover, is sacrificed 
 for us." A kind of Eucharistic Litany is next in 
 order. After an address and prayer, the Minister 
 reads portions of Scripture while breaking the bread. 
 Then occur the Invitation, and the giving of the 
 elements, with the sentences, "Take and eat this
 
 326 Early Prayer Books. 
 
 in remembrance of Christ," and "Drink this in 
 remembrance of Christ." The conclusion consists 
 of the Lord's Prayer, a hymn and the benediction. 
 The last eight pages of the book are given to 
 two substitute prayers, one for the morning and 
 the other for the evening, in place of extempo- 
 raneous prayers. These written forms of devotion 
 are "to be used in the absence of the Minister.'
 
 Tin: 
 
 GOSPEL LITURGY 
 
 CHUBCHES, CONGREGATIONS, A.\!> 
 FAMILIES. 
 
 THE GENERAL Cu.VVKNTIO.V oF UM\ LU-ALISTS, 
 
 PHTLABBLPHU: 
 
 C. COLLINS, .\K<:il AM> SIXTH STS. 
 K>I: -AIJ; cv 
 
 A art TMi>Kixs aii-1 .1 M. !'-.::. I: - )) ; . . . 
 
 Of ail l"ljl>- : -.;..- I' : . ,. 
 
 1857. 
 
 Fac-sitnile of the title page of the TJniversalist Prayer Book published at 
 Philadelphia in 1857. Exact size.
 
 UNIVERSALIST PRAYER BOOK. 
 
 A SERVICE book bearing the imprint of G. Collins, 
 was issued at Philadelphia, in 1857, i n i6mo. The 
 title page states that it was ' ' prepared by direction 
 of the General Convention of Universalists." It is 
 copyrighted in the name of Abel C. Thomas, and 
 the preface is signed with his initials. It bears this 
 title, "The GOSPEL LITURGY: A PRAYER BOOK 
 for Churches, congregations and families." The 
 reasons for bringing the book into existence are 
 given in the 
 
 EXPLANATORY PREFACE. 
 
 Liturgies, or formulas of worship, were in use in the Jewish 
 Church long before the Christian era. We learn in the New 
 Testament that John the Baptist taught his disciples to pray ; 
 and no follower of the Saviour, however averse he may be to 
 repetition, would be willing to abandon the Lord's Prayer. In 
 the Christian Church, in the age of the apostles, the People 
 responded Amen "at the giving of thanks," but the existence 
 of a Liturgy cannot be affirmed. The gifts of the day of 
 
 327
 
 328 Early Prayer Books. 
 
 Pentecost may have set aside all other helps, for the time 
 being ; yet forms of worship were introduced at an early date, 
 and gradually passed into universal authority. Marked changes, 
 in doctrine and in ritual, were effected by the Reformation ; 
 but Liturgies, prepared and adopted by the Reformers, are 
 still in use, with some modification ; and they seem to be in- 
 creasing in favor. 
 
 REASON AND VALUE OF A LITURGY. 
 
 Hymns and music are arranged.beforehand for united worship: 
 Why should the like preparation be denied to prayers ? Shall 
 the Congregation submit all praising to the Choir, and all 
 praying to the Minister ? If congregational singing be approved 
 (with or without the aid of a choir) a large variety of tunes 
 would seem to be undesirable. Why should not the same hymns 
 be sung, and in the same melodies or harmonies, from gener- 
 ation to generation ? And why should not the reason of the 
 case be equally applicable to prayers ? Sermons are addressed 
 to the People, and cannot be too widely instructive. Prayers 
 and praises are addressed to the Supreme Being. The mercies 
 of the good Father, though always new. are the same, yesterday, 
 to-day, and forever. The needs, sympathies and obligations 
 of His children, continually suggest the same "supplications, 
 intercessions, and giving of thanks." There is little variety in 
 extemporaneous prayer, even with persons who are said to be 
 "gifted" in that way. Only by preparatory study can sameness 
 be avoided, and variety will still be rather in the language than 
 in the sentiment. The value of a Liturgy is not in novelty, 
 but in familiarity. The words of a prayer, if fitly chosen 
 a prayerful "form of sound words" may in some sort be the 
 ark of the covenant, containing the hidden manna and the 
 budding rod. It is indeed the spirit that quickeneth ; yet 
 formulas of worship, though cold and dead when considered 
 only in the letter, may awaken the soul into the life of devotion. 
 There was power in the bones of a prophet, II. Kings, xiii. 
 20, 21.
 
 Universalist Prayer Rook. 329 
 
 ORDER OF PUBLIC WORSHIP. 
 
 There are eight formulas in this Book. If the first four be 
 regarded as the Order of Morning Prayer, the last four may 
 be accepted as the Order of Evening Prayer : Yet there is 
 nothing in any one of the series which should restrict it to 
 morning or evening. In the first four, certain passages (printed 
 in italic) are set forth as responses by the Congregation. These 
 are in sufficient number, perhaps, to secure attention, and to 
 promote a feeling of common interest. To accommodate such 
 (if there be any) as object to responses, the last four formulas 
 are without this provision, excepting in the introduction. It 
 may also be observed, that the passages printed in italic are 
 parts of the general prayer, and should not be omitted by the 
 Minister. In responding, (if so it may be called) the People 
 simply join him in the passages referred to. All responses, 
 including Amen, should be uttered in a distinct, audible, yet 
 subdued voice. 
 
 INTENT OF THIS LITURGY. 
 
 These formulas are merely helps and helps to such persons 
 only as may be inclined to use them, in whole or in part, 
 statedly or occasionally. Many Christian people do not observe 
 the ordinances of Baptism and the Lord's Supper. As in relation 
 to these rites, so in relation to all forms of prayer, "let every 
 man be fully persuaded in his own mind," and regard the lesson 
 of Romans xiv. The Minister may shorten the Order of Worship 
 by omitting the introductory service; also the sentences or para- 
 graphs [enclosed in brackets.] Nor is extemporaneous prayer 
 excluded : He may omit the general prayer and substitute one 
 of his own. Excepting for Anniversaries, and for Schools 
 and Families, Scripture Lessons are not noted. Selections 
 from the Bible are at the discretion of the Minister. The 
 instructions printed in connection with all the forms are so 
 clear, that only a little attention is needed to make everything 
 perfectly plain. 
 
 Blessed be the name of the Lord, for the strength, and time 
 and patience, required in tbe preparation of this Gospel Liturgy.
 
 33 Early Prayer Books. 
 
 Would it were more worthy of the heavenly aims of devotion and 
 love. 
 
 The prayers and the praises herein presented, will be the 
 prayers and praises of all who shall find in them an expression 
 of their own meditations and feelings : The book itself being 
 reverently dedicated to the worship of God our Father, and 
 held forth in memory of our Lord Jesus Christ. 
 
 A. C. T. 
 
 The first and second pages of the Gospel Liturgy 
 contain short prayers, one or more of which may 
 be said privately by each worshipper. The public 
 service, as intimated in the Preface, consists of eight 
 forms, any one of which may be selected for morn- 
 ing or evening. They are arranged much upon 
 the same plan, and the First will serve as an 
 example of the others. This begins with a hymn, 
 followed by the Te Deum or a Selection of the 
 Psalms read responsively. Then this prayer : 
 
 Father of Spirits, whom truly to know is eternal life, whose 
 service is perfect freedom : Grant us Thy heavenly grace, that 
 we may thoughtfully honor the revelation from on high ; and 
 do Thou so quicken us into the inner life of thy Holy word, 
 that our faith may be centered in Thine infinite and everlasting 
 love. 
 
 This ends with the Lord's Prayer. The next 
 steps are reading of Scripture and the singing of 
 a hymn. One or more sentences are said from 
 Scripture, and the Exhortation is given. This is
 
 Universalist Prayer Book. 331 
 
 followed by a general prayer of four pages. After 
 this the hymn, sermon, prayer, hymn and bene- 
 diction. There is a selection of eight prayers, 
 under the title, Prayers after Sermon. Nineteen 
 pages record prayers and portions of Scripture 
 for Anniversaries. These are Christmas, Advent 
 Sunday, Transfiguration, Good Friday, Easter, 
 Ascension, Pentecost, Beginning of the Year, Day 
 of Fasting, John the Baptist, Thanksgiving Day, 
 Penn's Treaty of Peace, Landing of the Pilgrims, 
 Ending of the Year, February twenty-second, and 
 Fourth of July. Forty-seven pages are assigned 
 to Selections of Psalms, and others termed Miscel- 
 laneous. There are seven services arranged for 
 Sunday Schools and Families, and three for Meet- 
 ings of Teachers. Twenty-four pages present forms 
 for Associations and Conventions, Family Worship, 
 Occasional Collects, At the Table, Evening Family 
 Prayer and Special Prayers at Sea. In the 
 Ceremonial of Marriage, the ring, "if one be 
 in readiness for the occasion," is used with the 
 words : 
 
 Let this emblem of eternity, presented and received as a 
 token of mutual love, be a cherished memorial of the vows 
 assumed this day. And may the peace of God, which passeth 
 all understanding, keep your hearts and minds through Jesus 
 Christ.
 
 332 Early Prayer Books. 
 
 The Dedication of Children consists of a service 
 in which the Minister lays his hand upon the child, 
 or " using water if requested," says: 
 
 Now in the morning of life [by baptism] I solemnly dedicate 
 thee to the remembrance and worship of God our Father, in 
 the name of Christ our Redeemer, and of the Holy Spirit of 
 Truth. The Lord deliver thee in the day of temptation, and 
 quicken thee to delight in His law. The Lord be thy comforter 
 in the sorrows of the life that now is, thy light in the dark valley, 
 and thine exceeding joy in the life that is to come. 
 
 Christian Fellowship is a form of making a pro- 
 fession of faith. In the Order of Communion the 
 only marks of the ancient liturgies are to be found 
 in the Sursum Corda, the Ter Sanctus and the 
 Gloria in Excelsis. There is a second or reduced 
 form of the same office. The remaining services 
 are, Dedication of a Church, Ordination or Install- 
 ation, Prayers for the Sick, Prayers by the Sick, 
 Burial of the Dead, Service at the Grave, and 
 Dedication of a Cemetery. This ends the Liturgy 
 on page 214. Hymns of Devotion number 261. 
 The Congregational Harmonist, on 18 pages, sup- 
 plied with the musical notes, terminates the book.
 
 THE 
 
 CHRISTIAN LITURGY, 
 
 A.N1> 
 
 BOOK OF COMMON PRAYER; 
 
 CONTAlrH.-iC THE 
 
 ADMINISTRATION OF THE SACRAMENTS, 
 
 AM> OIHEK 
 
 RITES AND CEREMONIES 
 
 " >' 1 H t 
 
 APOSTOLIC CATHOLIC, 
 
 OR 
 
 a.lmtocvsal (Tljuuclj of (f Ijnst. 
 
 WITH COLLECTS AND PRAYERS, 
 
 THE PSALTER, OR PSALMS OF DAVID. 
 
 KOU THE USE Ot THE OU'KCH Ot" AMKKIl'A. 
 
 ALSO 
 
 A COLLECTION OF I'SALMS AM) HYMNS 
 
 KlIK VfllUC \Vuli.Nllll'. 
 
 B U S T ON: 
 T I < ' K X O K AND I ' 1 I-: I, I ) S . 
 
 Fac-sirnile of the title page of the Prayer Book of the Apostolic 
 
 Catholic, or Universal Church of Christ. Published by 
 
 Ticknor & Fields, of Boston, in 1861. 
 
 Exact size.
 
 PRAYER BOOK OF THE APOSTOLIC 
 
 CATHOLIC, OR UNIVERSAL 
 
 CHURCH OF CHRIST. 
 
 ON the outskirts of Longwood, a portion of the 
 city of Boston, may be noticed a stone structure 
 that was erected a few years ago through the gift 
 of Mr. David Sears. The effort was made to 
 form in this building an organization including all 
 Christians. Mr. Sears prepared a Prayer Book 
 for this union enterprise. The volume contains 
 features of the Roman Catholic faith, the Prayer 
 Book of the Church of England, and the teach- 
 ings of the Unitarians. The title page reads, 
 "The CHRISTIAN LITURGY and BOOK OF COMMON 
 PRAYER; containing the Administration of the 
 Sacraments and other RITES AND CEREMONIES of 
 the Apostolic Catholic, or UNIVERSAL CHURCH OF 
 CHRIST. With collects and prayers, and extracts 
 from The Psalter, or Psalms of David. For the 
 
 333
 
 334 Early Prayer Books. 
 
 use of the Church of America. Also A Collection 
 of Psalms and Hymns for Public Worship. Boston. 
 Ticknor and Fields, MDCCCLXI." 
 
 The reverse of the title page has at the foot, 
 "University Press, Cambridge. Printed by Welch, 
 Bigelow and Company." The next page begins 
 with 
 
 ADVERTISEMENT. 
 
 THE CHRISTIAN LITURGY 
 
 and 
 THE GOSPEL CHURCH. 
 
 The leading object of the Proprietors of Christ's Church, 
 Longwood, a Gospel Church, and the first of the Union of 
 Churches in the Spirit of Charity is to adopt the broad plat- 
 form of religious opinion alluded to in the Introduction to the 
 Christian Liturgy, and to accept that Liturgy, and the trust 
 of the Church, as providing a Ritual which comprehends those 
 doctrines which are especially essential to guide the mind in 
 a right worship of God. It is obvious that men who differ as 
 to the origin of sin, or as to the precise nature of the atone- 
 ment, may nevertheless equally love God, and may be alike 
 grateful to him for his mercy, and desire his approval, and 
 seek his will, and adore his infinite perfections. They may 
 differ on many theological questions, and yet may have the 
 same sentiments of devout trust and reverential gratitude, and 
 may equally feel the need of Divine help. If they may thus 
 agree in what is essential to devotion, why may they not unite 
 in religious worship ? If they will abstain from obtruding 
 into the act of worship those theological speculations which 
 have no necessary connection with it, why may they not bow 
 together before that God which they all adore. 
 
 The Liturgy of this Gospel Church professes to give ex- 
 pression to those feelings which should be in man's heart
 
 Apostolic Catholic Prayer Book. 335 
 
 when he looks up to God. It would leave the theological 
 questions on which sects divide, to be settled by each individual 
 in his own way, while it would draw all Christian people 
 together in the sentiment and offices of devotion. 
 
 It is earnestly hoped that in conformity to the Ritual here 
 presented all honest Christians may be able cheerfully to 
 join in the morning and evening worship of the one living, 
 true, and Almighty God, the Great Spirit of the Universe, 
 and give to the various manifestations of the Father, the Son, 
 and the Holy Ghost under the name of the Gospel Trinity 
 for the salvation of man all the reverence and homage due 
 to their respective attributes and powers as set forth in Holy 
 Scriptures. 
 
 T|. This Book of Common Prayer is now read in Christ's 
 Church, Longwood, and is in strict conformity with the original 
 Book of Common Prayer the Christian Liturgy of 1847, 
 established by the trust, and may be used as the same, in all 
 Gospel Churches. 
 
 One page is given to Contents, arranged into 
 twenty-five different subjects. The objects of the 
 Compiler are given at length in the 
 
 INTRODUCTION. 
 
 The Liturgy of the Church of America is drawn from various 
 religious writings, and based on the spirit of the Bible. Its 
 forms of Adoration and Petition, and its summary of Christian 
 faith, and Christian doctrine, may be tested by the Holy 
 Scriptures, and they demand the close examination of new 
 congregations of faithful men, uniting and forming themselves 
 into a visible Church of Christ. 
 
 The Book of Common Prayer of this Church is issued with 
 no design, nor with any wish to interfere with the traditions, 
 change the ceremonies, or touch the orders of the Roman or 
 the English, or any other Church of Christ ; but it claims the
 
 336 Early Prayer Books. 
 
 privilege of adopting and using, whatever has been selected 
 from either of them, as the common property of the Holy 
 Catholic, or Universal Church. 
 
 It will be perceived that while the plan of the Papist Dr. 
 Murphy is in part introduced, and the Principles of the Uni- 
 tarian Dr. Channing used for the teaching of young children, 
 yet that the ritual of the Church of England is throughout 
 closely followed, and its forms so adjusted as to embrace the 
 largest circle of Christianity. 
 
 A leading object of the Church is to erect a broad platform 
 of religious opinion, on which Christians may stand in amity, 
 and join in a common worship of Almighty God without being 
 called upon to give up or deny the peculiarities of individual 
 belief. And all congregations of Christians, and all Disciples 
 of this Church, now worshipping under various denominations, 
 are invited to adopt, in the spirit of brotherly love, and for the 
 purposes of public prayer, the ritual and rubrics here pre- 
 sented. 
 
 The necessity of allowing to man a liberal range in matters 
 of doctrine, in order to fix him on matters essential, is becoming 
 yearly more apparent; and although error, bigotry, and super- 
 stition are still abounding, and primitive Christians perhaps 
 hardly recognize their pure and simple religion in many of the 
 dogmas of the present day, yet surely an observant eye may 
 discover signs, which indicate that the hour is not far off when 
 some of them will be rejected. 
 
 The Bible is now open to every man, and circulates through 
 the world, for good or for evil, without note or comment. 
 Millions of minds are at work upon it, and the laity are thus 
 becoming the judges, and sometimes the irreverent critics of 
 our Holy Writ, analyzing, and discussing the ordinances of 
 the Old Testament, and the declarations of the New, and 
 gradually establishing for themselves separate theories of re- 
 ligious belief. It cannot therefore be doubtful, that intelligent 
 minds will finally purge their faith of all that is inconsistent 
 with the attributes of a benevolent and wise, a forgiving and 
 almighty Being.
 
 Apostolic Catholic Prayer Book. 337 
 
 Zealous Theorists may not be satisfied with the articles laid 
 down in this Liturgy they may desire to add others more 
 stringent but for such the time is passed; and it is hoped 
 that every Christian man among them can cheerfully join in 
 the morning and evening worship of Almighty God, in the 
 order offered, giving in his own mind, to the union of our 
 Heavenly Father, our Saviour and the Holy Spirit, the attri- 
 butes, place, and power, which best accord with his conscience, 
 and the light which is in him. So likewise with the Eucharist, 
 or Holy Communion, all may partake of it in the simplicity 
 of the form presented, yet each communicant retain in the 
 sacrament his particular interpretation of the words of our 
 Saviour, with his own conviction of the nature of the elements, 
 according to his faith and hope. 
 
 Toleration is much needed in the villages and country towns 
 of a free community, where minute differences of religious 
 faith, when they find no neutral ground to stand on, are apt 
 to become the pregnant causes of unchristian strife engender- 
 ing bitter feelings among the followers of Christ, dividing 
 them into numerous and rival parties, rendering them unable 
 to pay a laborer worthy of his hire, and finally closing the 
 village churches, and inflicting sorrow and unkindness upon 
 the nearest and dearest social relations of life. 
 
 Religion and mortality have suffered, and do now suffer, from 
 frivolous disputes, and a thinking community should remember, 
 that it is a fearful thing to let the passions of men sway the 
 worship of God. 
 
 The same causes are producing the same effects in our cities 
 and populous places. The ritual of the church of America 
 affords a retreat for all, and must be a matter of deep interest 
 to that large and respectable body of meek and humble 
 Christians now in our midst perplexed and doubting yet 
 truly anxious to worship God in quietness of spirit, and with 
 righteousness of life. 
 
 A liberal Book for common prayer is also of high importance 
 to the general interests of religion and society, by supplying a 
 means of maintaining peace and good will among men, and
 
 338 Early Prayer Books. 
 
 thus laying the corner stone of the true Apostolic Catholic, or 
 Universal Church of Christ. 
 
 And the learned clergy now ministering to the numerous 
 varieties of Christians among us, are solicited to examine this 
 book with care, and after prayerful consideration, to accept 
 or reject it according to their individual judgments. And to 
 those of their reverend body, whose consciences will allow 
 them to do so, it is respectfully suggested to read the several 
 services therein put forth, on occasions when their hearers 
 being of divers religious creeds or antagonistic opinions are 
 willing to receive them, and thereby contribute, each in his 
 appropriate sphere, to raise this Holy Temple to Almighty God. 
 
 After the Introduction, two pages suffice for the 
 Order in which the Holy Scripture is to be read, and 
 for the Table of lessons for Sundays. A second title 
 page is inserted which reads: "The BROAD CHURCH 
 of AMERICA. Organized in Christ's Church, Long- 
 wood, 1860. The First Gospel Church in the Spirit 
 of Charity." 
 
 On the first page of the book we are confronted 
 
 with 
 
 A SUMMARY 
 
 of 
 CHRISTIAN FAITH AND CHRISTIAN DOCTRINE. 
 
 The books of the Old Testament contain the sacred history of 
 the Jews, and their record of government under divine direction 
 of the God of Jacob, from the beginning to the birth of Christ. 
 And the books of the New Testament contain the history of our 
 Saviour, his mission and his precepts, in which the way of 
 salvation is opened to all mankind, and by which, and through 
 which, the world was first taught the true signification of an 
 Almighty God, and the particular signification of a Heavenly
 
 Apostolic Catholic Prayer Book. 339 
 
 Father, a Redeemer, a Holy Ghost, the resurrection of the dead, 
 and the life to come. 
 
 The Bible bears record of many manifestations of the Holy 
 Ghost, and gives assurance that this gentle Spirit of heavenly 
 power is silently and faithfully at work to save us from the 
 sins which flesh is heir to, Forming, as it does, the connecting 
 link between the soul of man and God, we owe to the influence 
 of the Holy Ghost our comfort in times of trouble, and our 
 consolation in distress, and it is through the action of this 
 gracious emanation of benevolence that we are finally to obtain 
 the happiness of a life to come. 
 
 At the birth of our Saviour, a new covenant was made with 
 man. The law of the Father, given by Moses, was modified 
 by the commentary of the Son ; and on the death of the Son, 
 the principle of mercy rose triumphant. The way of salvation 
 is now pointed out to us, and a heavenly influence will strengthen 
 our efforts to follow it. 
 
 The mysterious union of Father, Son, and Holy Ghost, with 
 might, majesty and dominion, to govern this world, and all 
 that it contains, as God, Judge and Guide, we are not permitted 
 to comprehend, but we are plainly warranted by and through 
 their several attributes, to humbly worship and adore the eternal 
 and almighty Spirit of the universe, the Creator and God of 
 all, around whom circle a thousand brilliant worlds, governed 
 by one law, and guided by one will, and to pay his manifes- 
 tations our deepest homage, in the Name of the Father, the 
 Son, and the Holy Ghost. 
 
 Next we have the Ten Commandments, The Two 
 Commandments of Christ, The Five Precepts of the 
 Church, The Two Sacraments, etc., on five pages. 
 These are followed, on three pages, by the 
 
 CHRISTIAN ARTICLES. 
 
 i. There is but one living, true, and Almighty God. The 
 great Spirit of the Universe Supreme and everlasting with-
 
 340 Early Prayer Books. 
 
 out body, parts, or passions The Creator and Preserver of 
 all things, visible and invisible ; and from this Godhead there 
 are three beings in union : The Father, the Son, and the Holy 
 Ghost. 
 
 2. The Father in the beginning moved upon the face of 
 the waters, made this world and every living thing upon it, and 
 formed man after his own image. 
 
 3. The Son proceeding from the Father, by the will of the 
 Father took man's nature, whereof is Christ, who suffered, 
 was crucified, dead and buried, yielding his body a living 
 sacrifice, that man through his teaching and testament might 
 inherit life. 
 
 4. The Holy Ghost proceeding from the Father, by the 
 promise of the Son, for man's comfort and guide, by whose 
 inspiration evil is overcome, and the way of salvation made 
 manifest. 
 
 5. The sacred Scriptures contain all things necessary to 
 salvation; so that whatever is not read therein, nor can be 
 proved thereby, is not to be required of any man that it should 
 be believed as an article of faith, or thought requisite or 
 necessary to salvation. 
 
 6. The living and true God is immutable, benevolent and 
 just ; He has neither wants nor wishes, neither variableness nor 
 shadow of turning ; but the Old Testament is not contrary to 
 jthe New, for both in the Old and the New Testament everlasting 
 life is offered to mankind through Christ. 
 
 7. Original sin standeth in the following of Adam, and is 
 the imperfection and corruption of the material nature of every 
 man naturally engendered of the offspring of Adam, whereby 
 man is of his own nature inclined to evil, so that the flesh 
 lusteth always contrary to the spirit. 
 
 8. Good works done before the inspiration of the Spirit 
 are to be accounted favorably, and are pleasing and acceptable 
 to Christ, and forasmuch as they spring of faith, they make 
 men meek to obtain the kingdom of heaven. 
 
 9. Predestination to life eternal is the everlasting purpose 
 of the great Spirit of Goodness, decreed by the Almighty Ruler
 
 Apostolic Catholic Prayer Book. 341 
 
 of the Universe before the world began. Wherefore our 
 Heavenly Father, in accordance with this decree, has promised 
 to deliver finally from condemnation, those who believe in 
 Christ, and to bring them by Christ to enjoy the life to come. 
 
 10. Man may be saved by the law or sect which he professeth, 
 so that he be diligent to frame his life according to that law, 
 and in conformity to his conscience, following the spirit of 
 the Gospel by the light which is in him. But the Holy Scripture 
 doth set out to us the name and precepts of Jesus Christ, where- 
 by men shall be saved. 
 
 11. Sacraments ordained of Christ are badges or tokens of 
 Christian men's profession, and of God's good will towards 
 them, by which they are quickened, strengthened, and con- 
 firmed in their faith. 
 
 12. There are two sacraments ordained of Christ in the 
 Gospel Baptism and the Lord's Supper. Baptism is not only 
 a sign of profession, and mark of difference whereby Christian 
 men are known, but it is also a sign of the promises of the 
 forgiveness of sins, and of our adoption by the Holy Ghost, 
 whereby faith is confirmed, and grace increased by virtue of 
 prayer. 
 
 13. The Lord's Supper is not only a sign of the love which 
 Christians ought to have among themselves, one to another, 
 but it is a sacrament of our salvation by Christ to such as 
 rightly, worthily, and with faith, receive it. 
 
 14. The visible Church of Christ is a congregation of faith- 
 ful men, in which the pure word of the great spirit of Almighty 
 God is preached, and the sacraments of Christ performed accord- 
 ing to his holy order. 
 
 15. The Church is a witness and keeper of Holy Writ; yet 
 as it ought not to decree anything against the same, so besides 
 the same it ought not to enforce anything to be believed for 
 necessity of salvation. 
 
 16. It is not necessary that traditions and ceremonies be in 
 all places, one, or utterly alike, for at all times they have been 
 diverse, and may be changed according to the diversity of 
 country, times, and men's manners, so that nothing be ordained
 
 342 Early Prayer Books. 
 
 against God's word. As the Church of Rome hath erred, so 
 also has the Church of England erred, not only in their living, 
 and manner of ceremonies, but also in points of doctrine. 
 
 The Articles are succeeded by, Subjects for Daily 
 Meditation and Examination of Conscience. Two 
 pages are assigned to Private Devotions, and six 
 to Forms of Prayer, to be used in families. The 
 latter are taken from the Prayer Book of the Ameri- 
 can Episcopal Church. So also is the Order for 
 Morning Prayer, though there are changes and 
 additions. Before the Te Deum there is a long 
 Prayer to Almighty God, and after the Benedicite, 
 a still longer one covering nearly three pages, and 
 addressed to The Gospel Trinity. What is called 
 "the Christian's Creed," is worded in this way: 
 
 I believe in one God, Eternal and Almighty, the Creator and 
 God of all. 
 
 I believe in a Holy Father in heaven ; a blessed Redeemer 
 of the world ; a glorious Holy Ghost ; in Jesus Christ our Lord. 
 
 I believe in the Holy Catholic Church ; in the communion of 
 saints ; the forgiveness of sins ; the resurrection of the dead ; and 
 the life everlasting. Amen. 
 
 At the end of Morning Prayer is this rubric : 
 
 ^J Matins and Vespers, or Morning and Evening Services, are to 
 be commenced by an appropriate voluntary, or sacred instrumental 
 music.
 
 Apostolic Catholic Prayer Book. 343 
 
 Evening Prayer follows chiefly the same order 
 as the Morning, except three prayers are introduced 
 entitled, Prayer to our Father in Heaven, Prayer 
 to our Saviour Jesus Christ, and Prayer to the 
 Holy Ghost. 
 
 In the Litany the first five supplications are 
 changed to : 
 
 O Holy Father of heaven ; have mercy upon us miserable 
 sinners. 
 
 O Blessed Son, Redeemer of the World ; have mercy upon us 
 miserable sinners. 
 
 O glorious Holy Ghost, proceeding through the Father and 
 the Son ; have mercy upon us miserable sinners. 
 
 O holy blessed and glorious Trinity ; have mercy upon us 
 miserable sinners. 
 
 O merciful Spirit, Eternal and Almighty, omniscient and 
 omnipresent, Creator and God of all ; have mercy upon us 
 miserable sinners. 
 
 Thirteen pages are devoted to Prayers of Ado- 
 ration, Petition and Thanksgiving. Most of these 
 are familiar to persons who use the Prayer Book 
 of the American Episcopal Church. Twenty-seven 
 prayers are arranged under the heading, Selection 
 of Collects. The Collects, Epistles and Gospels to 
 be used throughout the year are unaltered, except 
 those for Saints' Days are removed. The Altar 
 Service, with a few changes, is the Prayer for Purity, 
 the Ten Commandments, the Collect, Epistle and
 
 344 Early Prayer Books. 
 
 Gospel for the day, and the warning for Holy Com- 
 munion, evidently intended for such Sundays when 
 the Lord's Supper is not celebrated. The latter 
 Sacrament is headed, The Eucharist, The Order of 
 Mass, and administration of the Holy Communion. 
 The last three rubrics read : 
 
 ff The Altar may have on it a crucifix, in commemoration of 
 Christ's suffering, as a symbol of the Christian religion. At 
 communion time lighted candles may also be placed on it, as 
 types of the light of the Gospel of Christ, which is finally to 
 illuminate the world, and in memory of the trials of the primi- 
 tive Christians, who used them in the caves and catacombs to 
 which they were obliged to fiy in the days of their early per- 
 secution. 
 
 ^[ Frankincense may also be burnt in a censer, as figurative of the 
 offering of our bodies a living sacrifice to the service of our God. 
 
 ^[ The Altar is to have a fair white cloth on it, to receive the vessels 
 which contain the elements (the bread and wine. ) 
 
 In the Holy Communion office there are a few 
 verbal changes in the prayers, and the Proper 
 Prefaces are lacking. After the Blessing is this 
 rubric : 
 
 5[ Christian persons, who are of good reputation and conduct, shall 
 not be denied by the Priest a participation in this holy sacrament 
 of the Church, but every one religiously and dei>outly disposed shall 
 be invited, and cheerfully admitted to partake of the elements con- 
 secrated to the purpose, in conformity to the faith which is in him. 
 
 In the Public Baptism of Infants, the first question 
 to the Sponsors is changed from a belief in the
 
 Apostolic Catholic Prayer Book. 345 
 
 Apostles' Creed to, "the Christian's Creed." The 
 baptism is in the name of the Trinity, the sign of 
 the cross is used, but the word "regenerate" does 
 not appear. 
 
 Principles for Young Children, to teach them 
 the elements of Christianity, consist of twenty-one 
 questions and answers, on seven pages. The 
 Christian Catechism follows, and is the same as in 
 the American Episcopal Church, except in the 
 rendering of the Creed. The last rubric says: 
 
 ^Persons not born or educated in the parish, and others who 
 decline a confirmation in the Church, may be confirmed privately 
 on the discretion of the Priest, when they are known to be of 
 good life and conduct. 
 
 The Order of Confirmation and the Form of 
 Solemnization of Matrimony, are unchanged, except 
 in the former, the rite can be conferred by a Minister, 
 and in the latter, the blessing is converted into a 
 prayer, "May the Holy Ghost bless, preserve and 
 keep you," etc. 
 
 The Order for the Visitation of the Sick, is 
 shortened by the omission of the Creed, the Psalm 
 and a few of the prayers. In the Order for the 
 Burial of the Dead, the sentence from Job xix. is 
 left out, and the committal service is shortened. 
 Forms of Prayer to be used in the Army and Navy,
 
 346 Early Prayer Books. 
 
 are expressed on four and a half pages. A Form 
 of Prayer for the Visitation of Prisoners, is changed 
 but little, the belief in the Apostles' Creed not being 
 required, and portions of the service abbreviated. 
 A Form of Prayer and Thanksgiving for the fruits 
 of the Earth, is the same as in the original Liturgy 
 from which it was taken. The Psalter is made up 
 from selections, so that all objectionable verses are 
 counted out. 
 
 The Form and Manner of Making, Ordaining and 
 Consecrating Bishops, Priests and Deacons, is sub- 
 stantially the same as in the English Prayer Book. 
 The Form of Consecration of a Church or Chapel, 
 is a repetition of the service in the American 
 Episcopal Book. 
 
 An Office of Institution of Ministers into Parishes 
 or Churches, is also taken from the same source. 
 This last service is next to a title page reading, 
 ' ' Selections of PSALMS and HYMNS for the use of 
 the Apostolic Catholic or Universal Church of 
 Christ." These are 119 in number. Index of 
 Subjects, and Index of first Lines, conclude the 
 book. The total number of pages is 526.
 
 FAMILY MANUAL 
 
 OP 
 
 THE BROAD CHURCH: 
 
 COXTAIXIXC, AMONGST OTHER THINGS, 
 
 AN ORDER OF PUBLIC SERVICE, 
 
 CA.TECIII SoM, 
 
 FORMS OF ADMINISTRATION OP BROAD CHURCH RITES, 
 
 PRIVATE DEVOTIONS AXD HYMXS FOR THE USE OF THE 
 
 FAMILIES AXD CHILDREN* OF THE BROAD CIICRCn. 
 
 COMPILED AND ARRANGED BY 
 
 REV. W. D. HALEY. 
 
 NFW YORK: 
 
 0. HUTCHINSOX, 523 BROADWAY. 
 1859. 
 
 Fsic-simile of the title page of the Prayer Book of the Broad Church. 
 
 Issued by O. Hutchinson, of New York, in 1859. 
 
 Exact size.
 
 PRAYER BOOK OF THE BROAD CHURCH. 
 
 INDIVIDUALISM has a field of activity in the con- 
 struction of liturgies. Personal preferences and in- 
 dependent thought frequently express themselves in 
 devotional forms. These motives doubtless led the 
 Rev. W. D. Haley to compile and arrange a service 
 book. This is a duodecimo published in 1859, by 
 O. Hutchinson, 523 Broadway, New York. W. H. 
 Tinson, in the rear of 43 and 45 Centre Street, New 
 York, was the stereotyper and printer. 
 
 The title is worded: "Family Manual of the 
 Broad Church, containing, amongst other things, 
 An Order of Public Service, Catechism, Forms of 
 administration of Broad Church rites, private devo- 
 tions and hymns for the use of the families and 
 children of the Broad Church." The Contents are 
 noted on the first printed page, and then we have 
 
 the 
 
 PREFACE. 
 
 The Broad Church is rapidly passing from the condition 
 of an ideal yearning with earnest men of all creeds into 
 an organic fact. The words of Channing, Martineau, Jowett, 
 
 347
 
 348 Early Prayer Books, 
 
 Robertson, Coquerel, (pere et fils) and the innumerable com- 
 pany of liberal but devout confessors, are already shaping 
 themselves into deeds in England, France and America. 
 Here, the Unitarian, Universalist, and Christian denomi- 
 nations form the vanguard of the coming Church. These 
 and countless individual thinkers, in and out of the Ortho- 
 dox ranks, are fusing their thought, scholarship, and piety 
 into one great fraternity, which will create and sustain a 
 Church of broad sympathies, broad humanities, broad hopes, 
 and a broad theology, a Church, moreover, which will accord 
 with, and serve the American ideas of liberty and equality, as 
 no old-world ecclesiasticism or theology can do. 
 
 This humble volume, for the most part a mere compilation, 
 has been prepared with the hope of increasing the true church 
 sentiment in the hearts of the American people. The com- 
 piler believes that the religious exigencies of every human 
 soul, and the peculiarities of our national character and 
 condition make the Church if not a divine institution 
 at least a human necessity. The work of Protestantism will 
 never be fully accomplished until the prayers and ordinances 
 of the Church have been rescued from the dungeons of 
 mediaeval scholasticism, and have become the inspiration of 
 all the free men and women in America who desire to worship 
 God without forswearing themselves upon a creed which they 
 either do not understand or do not believe. 
 
 This Book of Common Prayer is intended to give a practical 
 shape and an organic response to some of the desires which 
 are stirring in the souls of liberal believers; if it may prove 
 like the first soft breath which gently parts the leaves to herald 
 the approach of a mighty gale that shall wrench giant trunks 
 from the soil, it will accomplish its mission. 
 
 The Reformed Liturgy which underwent the careful super- 
 vision of that brave and accomplished man, the Rev. Mr. 
 Lindsey, of Essex street Chapel, London, and also of Dr. 
 Samuel Clark, Dr. Freeman, and Rev. Mr. Greenwood, has 
 furnished a large part of what follows. I have modified some 
 things, and have restored some glorious old words which,
 
 The Broad Church Prayer Book. 349 
 
 having been heard in "secret chambers and torch-lighted cata- 
 combs," I felt unwilling to omit; some of the sentences in 
 the following Liturgy have been the last words breathed by 
 fainting martyrs, and some have strengthened timid maidens 
 with a boldness for the truth which enabled them to look fear- 
 lessly in the faces of lions, let them stand, even if they be 
 of doubtful interpretation, and let our children learn to rever- 
 ence them as we do, for the divine grace which has flowed 
 through them. 
 
 The Order of Public Service can be used in the common 
 Sunday school, although it is intended to elevate that institution 
 into a part of the Church. When it is preferred to retain the 
 present methods it will only be necessary to add the usual 
 lessons to the catechetical exercise, or to omit the latter 
 altogether. The Service will be found particularly useful for 
 small congregations. It may also be adopted by families pre- 
 vented from attending the Church services by reason of distance 
 or inclemency of weather. It has been the aim of the compiler 
 to bring the church into every household, so that in remote 
 settlements or when for other reasons it may be desirable, the 
 parents can gather their children around them, and with the 
 Public Service, or the Order of Family Service, they can 
 implant in the youthful minds a proper regard for the Lord's 
 day, and a due respect for religious observances. 
 
 The Order of Consecration or Infant Baptism can be 
 omitted by those Christians who have conscientious objections 
 to that rite, or it is so arranged that it may be used as a dedica- 
 tory service without interfering with the subsequent baptism as 
 a profession of faith. Without entering upon an argument 
 for infant baptism, I beg to suggest the Scriptural warrant and 
 the propriety of identifying the children with the Church as 
 early as possible, and by any suitable symbol. 
 
 The Order of Confirmation was inserted after careful deliber- 
 ation, because it seems to afford the best means for remedying 
 what is a great evil in most Protestant Churches. The Episcopal 
 Church by its order of confirmation, and the Methodist Church, 
 through the agency of its classes, retain their hold upon the
 
 35O Early Prayer Books. 
 
 youth, but in a majority of the churches of other denominations, 
 especially in those which are anti-credal, or liberal, the years 
 of pupilage, from the age of sixteen to twenty-one, and even 
 later, are passed without the aid and counsel of the Church, 
 because it is a period when persons are too old for the Sunday 
 school, and not of sufficient age to take a voluntary interest 
 in the ordinary services of prayer and preaching. Just at this 
 point, so perilous to the future character, the Church should 
 step in, and by appropriate public ceremony assert its jurisdiction 
 over the young people, and teach them to regard themselves 
 as pledged and professed disciples of Christ. I do not broach 
 this as a new theory, for it has been the theme of every Sunday 
 school convention for years, and has been keenly felt and 
 eloquently expressed by men of very different theologies, as 
 for instance, Judd and Bushnell. I do not put forward my 
 own medicament as a panacea, but fully believe, and with all 
 proper modesty would urge it upon my brethren, that in the 
 accompanying Order of Confirmation will be found a practical 
 clue to the successful solution of a very perplexing problem. 
 
 The family prayers are adapted from the King's Chapel 
 Liturgy, with some slight changes. I am indebted to the Rev. 
 C. Brooks for permission to take from his excellent manual, 
 "The Christian in his Closet," the prayers for Private Devotion, 
 and a portion of the Family Service. The admirable paraphrase 
 of the Lord's Prayer I have divided into portions suitable for a 
 child's devotions. The Hymns for the Private Use of Children, 
 are intended to be committed to memory ; good poetry will 
 do much for the education of a young soul. 
 
 With a sincere prayer for the prosperity of the Church, and 
 the consequent victory of the Right, the Just and the True, 
 I commend this attempt to aid the organic development of 
 the Broad Church, to the kindness and fraternity of all who 
 love the Lord Jesus Christ in sincerity and in truth. 
 
 W. D. H. 
 
 Washington, D. C.
 
 The Broad Church Prayer Book. 351 
 
 The Order of Public Service is the first in the 
 book. It opens with sentences of Scripture, 
 followed by the General Confession. The latter 
 is the same as in the English and American Prayer 
 Books. While all are standing a few versicles are 
 said, followed by the General Thanksgiving and the 
 prayer of St. Chrysostom, offered by the Minister, 
 the congregation kneeling. Other versicles are said 
 and then the Jubilate Deo is sung. An examination 
 in the Catechism is next in order. After the 
 sermon, is sung Bonum est confiteri. A prayer, 
 with the benediction, concludes the service. The 
 next place in the book is given to the Catechism, 
 printed upon fifteen pages. It is a reprint of the 
 Catechism of the King's Chapel Liturgy of 1785. 
 At the end, additions are made to adapt it to the 
 Broad Church. The last four questions and answers 
 are thus expressed : 
 
 Cj. What is the great mission of the Church ? 
 
 A. To make the world better in its practices. 
 
 Q. Why has not the Church done more good in the world ? 
 
 A. Because it has too often been divided into, jealous sects, 
 who have hated each other for differences of belief, and have 
 fostered bigotry and uncharitableness. 
 
 Q. What Church does the world need ? 
 
 A. The broad Church of Christ; the Church that will seek 
 only to make men better; the Church whose creed will be the 
 Bible ; whose field will be the world ; and whose fellowship 
 will extend to all the human family.
 
 352 Early Prayer Books. 
 
 Q. What will you do for the true Church ? 
 
 A. I will work for it, and pray for it, and when I am older 
 I will try to be worthy of the benefits it confers upon me. 
 
 Under the heading Prayers for the use of Chil- 
 dren, are arranged prayers for the days of the week 
 and for special occasions, the entire number occupy- 
 ing eighteen pages. The first office among the 
 Rites of the Church, is Baptism, which is called 
 Public Consecration of Children. A short rubric 
 reads : 
 
 " The service should be performed in the Church except in cases 
 of necessity. The child is to be presented by its parents or 
 guardians." 
 
 The service opens by reading that portion of the 
 New Testament that relates to Christ blessing little 
 children. An address and questions to the parents 
 or guardians follow. The baptism is in the name 
 of the Trinity, and the service concludes with two 
 prayers. 
 
 It will be remembered that the compiler lays 
 special stress in the Preface upon the duty of Con- 
 firmation. In conformity with the opinion there 
 expressed, he makes the Order of Confirmation the 
 chief service of his book, for he elaborates this rite 
 to the extent of ten pages. With the children 
 assembled in front of him, the Minister delivers an
 
 The Broad Church Prayer Book. 353 
 
 exhortation which also contains a question. After 
 the reply "I do," a few versicles are said, and then 
 all kneel. The Minister offers the Collect for Purity, 
 with an additional petition, ending with the Lord's 
 Prayer. Then all stand while the Minister recites 
 the Ten Commandments and the response is made, 
 "Lord have mercy upon us, and incline our hearts 
 to keep this law." After this is recited the new 
 commandments given by Christ. The next move- 
 ment in the service is indicated by this rubric : 
 
 " Then shall the Minister present to each person so confirmed a 
 copy of the Bible: saying at the same time : " 
 
 My brethren (and sisters,) I present you the Bible, the only 
 authorized creed, wherein you will find all necessary truth ; and 
 I affectionately exhort you to search the Scriptures diligently, 
 to endeavor to ascertain the truth of all doctrine ; and what- 
 ever conclusions you may arrive at, never to yield your religious 
 convictions through fear, favor, or worldly affection. 
 
 After a further exhortation the Te Deum or Nunc 
 dimittis, is sung. The sermon or address and bene- 
 diction close the service. 
 
 The last rite is that for The Burial of Children. 
 With the exception of two long prayers and an 
 exhortation, the service is made up from the Prayer 
 Book of the American Episcopal Church. 
 
 Thirty-two pages of the Manual are set apart to
 
 354 Early Prayer Books. 
 
 Family Devotions, prayers being assigned to the 
 several days of the week. Nearly one half of the 
 book is filled with metrical hymns. These are one 
 hundred and ten in number. A Table of first Lines, 
 on four pages, closes the book. The total number 
 of pages is 234.
 
 VARIOUS PRAYER BOOKS. 
 
 SPECIAL forms of prayer have been issued at 
 various times to mark certain events, usually of 
 a national character. John Neilson, of Quebec, 
 printed in 1814, a quarto book of this kind con- 
 taining 14 pages. It has this extended title: 
 
 "A Form of prayer and thanksgiving to Almighty 
 God ; to be used on Thursday, the Twenty-First Day 
 of April, 1814, being the Day appointed by Procla- 
 mation for a General Thanksgiving to Almighty 
 God : To acknowledge the great Goodness and 
 Mercy of Almighty God, who in addition to the 
 manifold and inestimable Benefits which we have 
 received at His Hands, has continued to us His 
 Protection and Assistance in the War, in which we 
 are now engaged ; and has given to the Arms of 
 His Majesty, and to those of His Allies, a Series 
 of Signal and Glorious Victories over the Forces 
 of the Enemy. By authority." 
 
 The same printer, in 1815, issued at Quebec, 
 another little publication of a few pages, entitled: 
 
 355
 
 3 5 6 Early Prayer Books. 
 
 ' ' A Form of prayer and thanksgiving to Almighty 
 God; to be used on Thursday, the Sixth Day of 
 April, 1815, being the Day appointed by Procla- 
 mation for a General Thanksgiving to Almighty 
 God : For putting an End to the War in which 
 we were engaged against the United States of 
 America. By authority." 
 
 "A Morning Prayer Service, arranged for use in 
 the College of Philadelphia," was printed by John 
 Dunlap in 1780, and "A Form of Prayer for the 
 Seventh day of May," was issued by William 
 Weyman, of New York, in 1762. 
 
 A thin octavo book was printed in Philadelphia 
 in 1785, with this title: "The A. B. C. with the 
 Church of England Catechism, and Prayers used 
 in the Academy of the P. E. Church in Phila- 
 delphia; also a Hymn." This little publication is 
 very rare. 
 
 While the limits of this book do not admit of 
 any extended consideration of volumes of private 
 devotion, it may be of interest to call attention to 
 a collection of manuscript prayers found among 
 the effects of George Washington. These prayers 
 are arranged for the days of the week, and as 
 they are in the handwriting of Washington, were 
 evidently composed by him. A facsimile repro- 
 duction of the book was made in 1891, at Phila-
 
 Various Prayer Books. 357 
 
 delphia. The first page is headed The Daily 
 Sacrifice. Then follows a prayer for Sunday Mof fl- 
 ing, in the following language: 
 
 Almighty God and most merciful father, who didst command 
 the children of Israel to offer a daily sacrifice to thee, that 
 thereby they might glorify and praise thee for thy protection 
 both night and day ; receive, O Lord, my morning sacrifice 
 which I now offer up to thee; I yield thee humble and hearty 
 thanks that thou hast preserved me from the dangers of the 
 night past, and brought me to the light of this day, and the 
 comforts thereof, a day which is consecrated to thine own 
 service and for thine own honour. Let my heart therefore 
 gracious God be so affected with the glory and majesty of it, 
 that I may not do mine own works, but wait on thee, and 
 discharge those weighty duties thou requirest of me ; and since 
 thou art a God of pure eyes, and will be sanctified in all 
 who draw near unto thee, who dost not regard the sacrifice 
 of fools, nor hear sinners who tread in thy courts, pardon I 
 beseech thee my sins, remove them from thy presence, as far 
 as the east is from the west, and accept of me for the merits 
 of thy son Jesus Christ, that when I come into thy temple 
 and compass thine altar, my prayer may come before thee 
 as incense, and as I desire thou wouldst hear me calling upon 
 thee in my prayers, so give me grace to hear thee calling 
 on me in thy word, that it may be wisdom, righteousness, 
 reconciliation and peace to the saving of my soul in the day 
 of the Lord Jesus Christ, that I may hear it with reverence, 
 receive it with meekness, mingle it with faith, and that it 
 may accomplish in me, Gracious God, the good work for which 
 thou hast sent it. Bless my family, kindred, friends and country, 
 be our God & guide this day and forever for his sake, who lay 
 down in the grave and arose again for us Jesus Christ our Lord. 
 A m en.
 
 358 Early Prayer Books. 
 
 The prayers are arranged for both morning and 
 evening for the days of the week. 
 
 A little book that ranks among rare Americana 
 was printed at Ephrata, Pa., in 1767, for William 
 Barton. It is entitled, "The Family Prayer Book 
 containing Morning and Evening Prayers." It 
 also contains "Directions for a devout and decent 
 Behaviour in the Publick Worship of God," and 
 the Church Catechism. On page 3, the author 
 begins a letter to the members of the Episcopal 
 congregations of Lancaster, Pequea and Caernarvon, 
 in which he explains the origin of the book and its 
 use, which was to assist them in family devotions. 
 He speaks of two additions to the volume as follows: 
 
 In order to render this small Offering still more useful and 
 worthy your attention, I have annexed DIRECTIONS for a Devout 
 and Decent Behaviour in the PUBLIC WORSHIP of GOD, -wrote by 
 a worthy Divine of our Church. * * * This little Tract has been 
 received with Approbation ; and to well-disposed Persons may 
 be of singular Advantage in instructing them how to order their 
 Devotion in the Use of the Book of COMMON PRAYER. 
 
 The frequent Complaints which I have heard made of the 
 Scarcity of the CHURCH-CATECHISM have induced me 
 to add this likewise, which I trust will remove that Backward- 
 ness which has appeared in many of your Children in entering 
 the List of CATECHUMENS in the Church. 
 
 Praying that every Happiness, temporal and eternal, may ever 
 attend you and them. ********** 
 
 Your obliged Friend and affectionate Pastor, 
 
 THOMAS BARTON. 
 Lancaster, May 25, 1767.
 
 Various Prayer Books. 359 
 
 The copy of this book in the Library of the 
 Episcopal Divinity School at Philadelphia, is the 
 only one that has been located. 
 
 Bishop Seabury prepared a service entitled, 
 "A Burial Office for Infants who depart this life 
 before they have polluted their Baptism by actual 
 sin." It is a shortened form of the regular burial 
 service as found in the English Prayer Book, with 
 some changes and additions. The committal service 
 begins, "In the name of the most holy and un- 
 divided Trinity, Father, Son and Holy Ghost, in 
 whose likeness man was created, we commit this 
 body to the ground; earth to earth," etc. The 
 second prayer is composed chiefly of the Collects of 
 Easter Even and Easter Day, There are also 
 prayers for the legislature and courts of justice. 
 The little pamphlet is without date. There was a 
 reprint published at Newburyport, Mass., in 1809. 
 It was enlarged, for it contains also a Service for 
 Fast Day, the Catechism, and Selections from the 
 Book of Common Prayer for the use of families. In 
 size it is a 321110 book of 32 pages, and is extremely 
 rare. 
 
 Nathan Davies compiled a book containing forms 
 of prayer, in 1797. Who Mr. Davies was, whether 
 layman or otherwise, early local histories do not 
 inform us. He tells us on the title page that
 
 360 Early Prayer Books. 
 
 " Christians of all Denominations may unite in these 
 Prayers, as they allude to no Doctrines, but such as 
 are universally professed by all who call themselves 
 Christians." 
 
 The "Catholic Liturgy" is a book of 45 pages, 
 all numbered, except the last leaf. The only 
 copy known to the writer is in the library of the 
 New York Historical Society. It is in pamphlet 
 form, measuring 73^ inches long by *>% inches 
 wide. The compilation borrows very freely from 
 the Book of Common Prayer of the American 
 Episcopal Church. There are four services, ar- 
 ranged probably for four Sundays of the month. 
 Each begins with the Exhortation, "Dearly be- 
 loved brethren," etc., and Introductory Prayer and 
 the General Confession. With the exception of 
 a few words the Exhortation is identical with that 
 in the American Church Prayer Book, though the 
 General Confession is different. In the First Service 
 there is an anthem extolling the greatness of God, 
 arranged for responsive reading by Minister and 
 people. In the Second Service there is the Abso- 
 lution in the form of a prayer and not a declaration. 
 Then follow, "Hear what comfortable words," etc. 
 The Sursum Corda comes next, followed by, "It is 
 very right and our bounden duty," etc. In the 
 Trisagion, the words "and earth" are omitted.
 
 Various Prayer Books. 361 
 
 Here the resemblance to the Communion Office 
 ends, and the service is finished with a few prayers. 
 
 In each of the four services direction is given, 
 and provision made, for the reading of a Scripture 
 lesson. There are twelve of these, six being se- 
 lections from the Psalms, three from the Gospel 
 of St. Matthew, and one each from Romans, 
 Colossians and the Epistle of St. James. 
 
 In addition to the arranged services, there is a 
 group of prayers, such as, A Prayer for all Man- 
 kind, For our Country, For all conditions of Men, 
 and a General Thanksgiving. The latter is the 
 same as in" the Book of Common Prayer, except 
 in the clause, "More especially we pray for the 
 good estate of the Christian Church in all parts of 
 the world." The General Thanksgiving is also the 
 same, except at the end, where it omits, "to whom 
 with thee and the Holy Ghost be all honor and 
 glory world without end," and substitutes, after the 
 word Lord, "who hath taught us to address thee, 
 saying, Our Father who art in heaven," etc. 
 
 Here is an extract from one of the long prayers, 
 in the Third Service : 
 
 We rejoice in the felicity of thy numerous offspring ; and, 
 as the children of thy family, we unite with all our brethren, 
 to give thanks unto thee our common Parent, for all thy 
 mercies. In a more especial manner we acknowledge, with 
 unfeigned gratitude, the numberless blessings which thou hast
 
 362 Early Prayer Books. 
 
 bestowed upon mankind. From thee we have received the gift 
 of life: To thee we are indebted for our animal, intellectual 
 and moral powers: On thee we continually depend for the 
 preservation of our being and for all the happiness of our lives. 
 
 The same prayer contains this petition : 
 
 Whilst thou shall see fit to continue us in life, it is our earnest 
 desire, and, we hope, steadfast resolution, to answer the ends for 
 which thou hast brought us into being ; and to behave as becomes 
 thy rational offspring. 
 
 The general sentiment and drift of the prayers, 
 may be judged from the one entitled : 
 
 PRAYER FOR ALL MANKIND. 
 
 Almighty and everlasting God, who hast taught us to offer 
 up prayers, and supplications, and intercessions for all men, 
 we beseech thee, extend thy mercy and favour to all mankind; 
 may all the families and kingdoms of the earth be brought to 
 the knowledge and pure worship of thee, the only true God ; 
 enlarge the kingdom of our Lord Jesus Christ, that kingdom 
 of truth and righteousness, which shall never be destroyed ; 
 put an end to all idolatry, superstition, and false religion ; may 
 pure and uncorrupted Chritianity prevail ; may all those, who 
 profess the faith of Christ, be shining examples of goodness ; 
 may the spirit of persecution forever cease ; and may truth and 
 righteousness, peace and charity, everywhere abound. Amen. 
 
 After the lessons, which are printed in full, there 
 are twelve hymns. The book is without preface 
 or introduction of any kind, but at the end on the 
 last page, there is what is called a "Catholic
 
 Various Prayer Books. 363 
 
 Lecture," which may indicate in a way, the motives 
 that led the compiler to put the book together. 
 
 CATHOLIC LECTURE AT CONCERT-HALL 
 
 Encouraged by some respectable persons, who have thought 
 favourably of this design, I have been led to undertake the care 
 of this institution ; the principal object of which is to promote a 
 spirit of charity among Christians of all denominations, by 
 uniting them, occasionally, in acts of devotion and beneficence. 
 To effect this, as nothing has been inserted in the Offices of 
 Prayer, so it is intended that nothing in the Discourses which 
 may be delivered from the Desk, shall embrace any doctrines, 
 but such as are universally held by all denominations of 
 Christians, however they may differ in other articles of 
 belief. 
 
 Another object, but not so important, is to promote Pulpit 
 Oratory ; by affording opportunities to such young Candidates 
 for the Ministry, as may be invited, occasionally, to exhibit 
 and improve their talents before a reputable, though not a 
 large audience. 
 
 As it is proposed, that the Discourses or Sermons, delivered 
 from the Desk, be generally such publications, as may be 
 adapted to this Catholic Institution, and which, for elegance 
 and justness of sentiment, as well as purity of morals, may 
 have met with the most general approbation, it is hoped they 
 will afford both useful instruction, and rational entertain- 
 ment. 
 
 To defray the necessary expenses attending the Institution, 
 including an allowance to myself of five dollars per week, a 
 voluntary contribution is proposed to be made at each lecture. 
 The amount of all monies collected, and expenses paid, 1 engage 
 to keep an account of, always open to the inspection of all who 
 may wish to see it. And if there should be any overplus, 
 I promise to pay it, every six months, into the hands of the 
 Overseers of the Poor, to be appropriated, by them, to afford
 
 364 Early Prayer Books. 
 
 some additional comfort to such virtuous poor in the Alms- 
 house, as may have been reduced, by sickness or misfortune, 
 to seek an asylum there. 
 
 NATHAN DAVIES. 
 Boston, March 25, 1797. 
 
 In 1859, a volume was published in New York, 
 entitled, "The Eucharistic Office of the Christian 
 Catholic Church of Zwitzerland, translated and 
 compared with the Missal Romanum." 
 
 In the same city in 1873, tne Rev. H C. 
 Romanoff translated, in a i6mo book, "The Divine 
 Liturgies of our Holy Fathers, John Chrysostom 
 and Basil the Great." 
 
 In 1874, Hurd & Houghton, of New York, 
 published a 12 mo book of 494 pages, with the 
 title, "THE DAILY SERVICE, A Book of Offices for 
 daily use through all the seasons of the Christian 
 Year." The name of the compiler does not appear, 
 but the publication is copyrighted by R. G. Hutton. 
 The drift of the book may be judged from the 
 following extract from the Preface : 
 
 The sources from whence the many Collects and Prayers 
 in this Book are derived, are chiefly the Ancient Liturgies of 
 the Eastern and Western branches of the Christian Church, 
 from the latter of which come, also, the Collects which enrich 
 the Eucharistic Office of our Prayer Book. A few prayers 
 are also derived from the devotional works of English divines. 
 
 This Book contains the ordinary daily offices of praise and 
 prayer, but no Sacramental offices. It does not in anywise
 
 Various Prayer Books. 365 
 
 intrench upon the province of the Order for Baptism and Holy 
 Communion, but is kept entirely distinct from either. Nor 
 does it contain the Litany, which is regarded as properly 
 pertaining to the Office of the Holy Communion. The Morning 
 and Evening Services of this Book are substantially the Morning 
 and Evening Prayer of our Prayer Book, varied according to 
 the Christian Seasons, enriched and enlarged. And each service 
 is so constructed that the performance of it may occupy but 
 a few minutes or be prolonged to several hours. 
 
 This Book of Offices is put forth in order that our American 
 branch of the Church may be provided with such forms of 
 worship as are adapted to her varied and peculiar wants that 
 in these very words of inspired Prophets and Apostles she may 
 more distinctly declare her faith, more fully glorify the truth, 
 more worthily celebrate the praise of her Lord ; and that in 
 the use of these Prayers of the Ages, which in ancient times 
 were offered up by holy men in all parts of the universal church, 
 she may more adequately utter her devout aspirations, her 
 spiritual longings, her holy affections, and may more partic- 
 ularly ask of the Father of light those gifts and graces which 
 she needs. The substance of which these Offices are formed, 
 is the choice heritage we have received through the divers 
 branches of Christ's Catholic Church on earth. 
 
 It is hoped that these Offices, designed to supply the manifest 
 and deeply felt needs of the Church, and to satisfy the longings 
 of her best members, may come into general use, so far as 
 may be possible under existing regulations, until legal action 
 may be taken upon them. The Morning and Evening Services 
 may not be used in churches before they be permitted by the 
 lawful ecclesiastical authority : but they may perhaps in other 
 places, chosen by the minister, especially on week-days. But 
 the following Offices may now be used in churches: the Early 
 Orison, at the opening of Sunday schools ; the Evensong, at 
 evening whenever a third service is held ; and the Mid-day 
 Service, whenever there is daily Morning and Evening Prayer; 
 also the Services for Christmas Eve, and Early Easter Morn.
 
 366 Early Prayer Books. 
 
 The services arranged for morning and evening 
 through the seasons of the Christian year fill 191 
 pages. Then follow, Prayers for the Day, A Sup- 
 plication, Eucharistic Prayers, Intercessions for Daily 
 Use, Benedictions, A Penitential Litany, An Office 
 for the Visitation of the Sick, An Office for the use 
 of the Clergy, and The Seven Daily Offices. The 
 latter are divided into, The Morning Watch, The 
 Early Orison, The Mid-day Service, The Evensong 
 and The Night Watch. After this a large part of 
 the book is given to 79 Selections of Psalms. The 
 closing pages contain The Song of Moses, The Song 
 of Habakkuk, Te Deuin and Gloria in Excelsis. 
 
 In 1874, the Church German Society published 
 a volume in i6mo of 150 pages, containing Matins 
 and Vespers. As indicating the attitude of modern 
 Germans toward liturgical forms, the following para- 
 graphs from the Preface are given : 
 
 German Liturgists complain that, in the Churches of the 
 German Reformation, the daily morning and evening sacrifice 
 of Public Prayer has almost entirely fallen into disuse ; and 
 that, for their so called "Occasional Services," during the 
 week, or even on Sundays and Festivals, a recognized form 
 of common prayer is wanting : whereas the order of the main 
 service the Holy Communion is fairly settled. Two causes 
 have been assigned for this decline of public worship : First, 
 the Matins and Vespers of the Western Church, as the Re- 
 formers found them, were not in their structure and sequence 
 so clear and intelligible as the Communion Office ; and, there-
 
 Various Prayer Books. 367 
 
 fore, were not so readily adopted. A second reason was, that 
 the Latin, language was still retained for these particular 
 services, as an exercise for the choristers, so that the Matins 
 and Vespers stood or declined with the Latin of the parochial 
 schools. We find a still deeper reason. In Reformed Germany, 
 from the very beginning, the sermon has taken precedence of 
 all other parts of the public worship. Already in the Church 
 regulations of the Reformation time, the order for Matins and 
 Vespers was to be sought under the heading, "Of the Schools," 
 or "Of the Singing and Reading of the Scholars in the Church." 
 Quite independent of this, was arranged for the congregation, 
 "A Sermon Office with German Psalm; "or, according to later 
 phraseology, "Hymn before and after." Consequently only the 
 smallest portion of the old Church liturgies was naturalized 
 among the Protestant people of Germany. The Anglican 
 Church has, from the first, showed a truer insight into the 
 nature of Christian worship, and^ more practical wisdom in 
 promoting it. Matins and Vespers were immediately trans- 
 lated into the language of the people ; they received such a 
 form that, even without the celebration proper, they suggested 
 the idea of the Communion ; and they were made part of the 
 whole order of worship, and by means of the Book of Common 
 Prayer put into the hands of the people ; so that every English 
 Churchman learns from his youth to perform his part in the 
 functions of the universal priesthood of all believers and to 
 preserve and to protect the hallowed order of the Church. 
 
 It is not necessary to describe this little publi- 
 cation, as it is simply an abridgment of the Morn- 
 ing and Evening Offices of the Prayer Book of 
 the American Episcopal Church. It has also the 
 Psalter and 150 Psalms. It is printed in German, 
 but the Preface is repeated in English. 
 
 In 1879, there was published, at Davenport, a
 
 368 Early Prayer Books. 
 
 "Handbook of Prayers with Occasional Offices for 
 use in the State of Iowa." The Offices are in* 
 Swedish, and were authorized by the Bishop of 
 the Diocese. In 1883, A. S. Barnes & Co., of 
 New York and Chicago, imprinted "A GENERAL 
 LITURGY and BOOK OF COMMON PRAYER," in a 
 small quarto of 137 pages. It was prepared by 
 Prof. Hopkins, of Auburn Theological Seminary. 
 It is so recent that only a passing reference need 
 be made of it. A note states: 
 
 The sources from which the following forms have been 
 mostly derived are the Greek Liturgies, the Sacramentaries of 
 Gelasius, Leo and Gregory^ the Mozarabic Missal, the Monu- 
 menta Liturgica from the sixth to the tenth centuries, the 
 Prymer of the Saruru use, and to some extent, more modern 
 sources. 
 
 The book does not contain the Psalter, but its 
 absence is thus explained in the Preface : 
 
 As a separate arrangement is expected to be made for the 
 responsive reading of the Psalter, the column containing the 
 lessons from the Psalms, has been omitted. Where the arrange- 
 ment has been adopted in this country, it is warmly approved. 
 The method, common among us, of reading from the pulpit 
 only that chapter in which the text of the sermon happens to 
 be contained, almost wholly excludes large portions of the 
 Word of God. A considerable portion of every congregation 
 are entirely dependent upon this public reading for their 
 knowledge of the Scriptures ; and they are therefore left, by 
 this neglect, ignorant of great parts of it. If the adoption of 
 this arrangement should result in slightly lengthening the 
 service, it is believed the benefits resulting in the indoctrin-
 
 Various Prayer Books. 369 
 
 ation of the people with the very word of God, will fully 
 justify it. 
 
 The Order of Morning Prayer contains the 
 Sentences, the Confession, the Beatitudes, the Te 
 Deum, the Apostles' Creed and the Litany. Other 
 Offices in the book are: Sunday School Service, 
 Prayers and Collects for Various Occasions, Admin- 
 istration of Infant Baptism, Administration of Adult 
 Baptism, Funeral Service, Burial of a Child, For 
 the Ordination of a Bishop, and his installation at 
 the same time as Pastor of a church ; and for the 
 ordination of Evangelists, For the Installation of a 
 Bishop who is already ordained to the Ministry, 
 Forms of Prayer to be used at Sea, Communion 
 Service, For the Consecration of a Church, Anni- 
 versary Collects and an Appendix containing a 
 number of prayers. The last twelve pages contain 
 Notes, that give a short history of the origin of 
 certain liturgical forms. This Liturgy uses the 
 Apostles' Creed, but without the clause, "He 
 descended into Hell." The Te Deum is not only 
 appointed for Morning Prayer, but also at the close 
 of the Holy Communion Office, and in the service 
 for the Burial of the Dead. 
 
 ' ' The Soldier's Prayer Book ' ' was distributed dur- 
 ing the Civil War. It was printed at Philadelphia in 
 1861, in a i6mo volume of 64 pages.
 
 SOME CURIOUS THINGS FOUND IN 
 PRAYER BOOKS. 
 
 THE language of liturgies is generally simple, 
 dignified and impressive. Eccentricities and quaint- 
 ness, however, characterize some of the older 
 books of devotion. In the service of Baptism in 
 the Lutheran Hymn and Prayer Book, printed by 
 Hurtin & Commardinger, of New York, in 1795, 
 the congregation, after the administration of the 
 rite, is directed to sing this verse: 
 
 His bath, his meal and preaching, 
 Are ordinances teaching, 
 That faith and not fruition, 
 Are here the Church's condition. 
 Yet pow'r of Jesu's Spirit 
 Applies the Saviour's merit, 
 Submission to his pleasure, 
 Seals us the heavenly treasure. 
 
 In a prayer of Confession, among the sins 
 mentioned are, "clandestine envy" and "sorrows 
 for the belly."
 
 Curious Things Found in Prayer Books. 371 
 
 In this same book, at the end of the Burial 
 Service, is this note: 
 
 The thanks of the widow (heirs) are given to the Christian 
 friends and neighbours, who have followed the corpse, and 
 have thus testified their regard and brotherly love to the 
 deceased, and the distressed family. They are ready to make 
 suitable returns on similar and other occasions. 
 
 In the first American edition of the Sweden- 
 borgian Prayer Book, published at Baltimore in 
 1792, there is a prayer for the conversion of the 
 Bishops, Priests and Deacons of the Church of 
 England. This is the language: 
 
 Almighty and everlasting Lord Jesus, who by thy DIVINE 
 HUMANITY alone workest great and marvelous Works, we 
 intreat thee to look down in mercy upon all Bishops, Priests, 
 and Ministers of the former Church and upon all Congregations 
 under their Direction. Convert them, we beseech thee, to the 
 knowledge of thyself, and teach them by thy holy Word that 
 in thy DIVINE PERSON Alone all the Fulness of the Godhead 
 dwelleth bodily. May they all be brought by the Door into 
 the true Sheepfold, and in due Time be admitted within the 
 Gates of thy holy City, the New Jerusalem, now descending 
 from thee out of Heaven. Grant this, we humbly beseech 
 thee, for the Honour and Glory of thy great and holy Name. 
 Amen. 
 
 This prayer was omitted from all later editions. 
 The Prayer Book issued in Boston in 1861, of the 
 Apostolic Catholic, Universal or Gospel Church as 
 it is variously called, contains a curious provision
 
 372 Early Prayer Books. 
 
 concerning Church government. After A Prayer 
 to be used at meetings of the Holy Council or Con- 
 clave of the Church, there are six rubrics arranged 
 in paragraphs as follows : 
 
 T[ The Holy Council is a body of faithful men assembled in con- 
 clave by a call of its presiding officer, the Chief ' Priest, or 
 head of the Church. It is the great Almoner of the Pious 
 and Faithful, for the distribution of their funds -with deliber- 
 ation and judgment. 
 
 ^[ l^he Holy Coiincil is the supreme Ecclesiastic Court, and Court 
 of Appeals, and the whole body of the Priesthood is bound to 
 obey its authority. The Council consists of a number not less 
 than forty, nor more than eighty, and upon the members of it 
 are hinged and turn all the temporalities of the Church. The 
 Council appoints its own officers, elects its own members, fills 
 all vacancies in the Priesthood, and its Primate is the Head 
 of the Church. No order of Council is valid without his sanction. 
 
 *^ Subsidiary Councils, called " Chapters," organized in any diocese, 
 sovereignty, or. state, are all secondary to, and under the control 
 of, the Holy Council. 
 
 ^[ Four Sundays in eiiery year are set apart by the Ministers of 
 Parishes and Churches, under order from the Holy Council, 
 for collections and contributions for the use of the Council. 
 
 ^f Donations made to the Holy Council, and Funds established for 
 Christian purposes, will be under their guardianship and trust. 
 
 T[ All petitions to the Holy Council must first pass through and 
 be sanctioned by a Chapter, or subsidiary Council. And appli- 
 cations for assistance and support from aged, infirm, or unem- 
 ployed Priests, or other officers of the Church, must, in like 
 manner, be approved and forwarded by a Chapter, before they 
 can be acted on by the Council. 
 
 The first English Prayer Book of the Reformed 
 Dutch Church, published in New York in 1767,
 
 Curious Things Found in Prayer Books. 373 
 
 is largely musical, as the Psalms, the Ten Com- 
 mandments, the Lord's Prayer and Creed are versi- 
 fied. The construction of the music is decidedly 
 curious. Dr. S. Austen Pearce, as quoted in the 
 Year Book of the Reformed Dutch Church for 1882, 
 says : 
 
 Some peculiarities of the music may be noted, and are not 
 without interest. The clef is alto, or that of C on the middle 
 line. There are only two keys used, viz., those of C and 
 F, while E flat is the only accidental. On a fly-leaf at the 
 beginning of the book are given scales of the two keys, naming 
 the notes in each key separately, C and F being respectively 
 designated as "Ut," showing that the "movable Do" was then 
 understood and in use. This recalls, and coincides with, the 
 scales as given in the music lesson in Shakespeare's "Taming 
 of the Shrew," in which "ut" is both C and G in those scales 
 respectively. It is significantly remarked in the preface that 
 these scales, "being perfectly understood, will enable any 
 person to sing all the Psalms in the Book with ease." 
 
 Instead of a sign being placed over final notes, as was common 
 in old German music to indicate a pause, a full stop, or period, 
 is printed after such notes at the end of each line- a reminis- 
 cence of the old custom of "lining out" the psalm or hymn, 
 or "deaconing," as it was sometimes called, which necessitated 
 a pause in the singing between each line. At the end of each 
 line an indicator shows the pitch of the first note of the next 
 line. A preference is given to eight-lined stanzas. There 
 are no notes on ledger lines, either above or below the stave. 
 
 Another curious feature is the high notes employed in some 
 of the tunes, many of them running as high as A I This extreme 
 altitude of the sounds, as indicated by the notes, in music in- 
 tended to be sung in unison, can only be accounted for by 
 the fact that the pitch in music has been gradually raised 
 during the last two centuries.
 
 374 Early Prayer Books. 
 
 While the looth Psalm is set to a strange melody, the familiar 
 "Old Hundred" is found in the book, but is recognized rather 
 from the sequence of sounds indicated by the notes than by their 
 rhythm. 
 
 The tunes set to the Psalms in this English Version, though 
 sometimes the same, are generally different from those set to 
 the same Psalms in the Dutch Version in use in the Church 
 before the introduction of preaching in the English language, 
 and commonly found printed within the covers and at the end 
 of the Dutch Bibles. The same peculiarities of the music are, 
 however, found in both Versions. 
 
 Though a time signature is employed, consisting of two-thirds 
 of a circle (tempus imperfect-urn), there are no equal divisions of 
 time as in ordinary barred music. The rhythm is irregular ; 
 the melodies being based upon the natural motion of the 
 language. In these respects the tunes resemble those found 
 in the old Salisbury hymnals. Unlike the Salisbury hymnal, 
 however, in the Dutch book (with but two exceptions) only 
 one note is given to each syllable of the words. The order 
 of succession is oratorical, rather than consisting of a succession 
 of symmetrical musical feet, as in modern Psalmody. While 
 the words are poetic in form, the music may be regarded as 
 in the form of prose. The music cannot be scanned like the 
 poetry. The verse is never dactylic, but always dignified and 
 stately, and never descends to the light tripping measures and 
 regular cyclic forms of the march or dance, with motions regular 
 as the pendulum, which in such large part constitute the church 
 music of the present day. 
 
 Many interesting reflections will be indulged in by persons 
 acquainted with the singular action of the human mind, with 
 reference to the adoption for divine worship of music, based 
 upon the dance ; a return to a style that was used when 
 dancing was part of a religious service, as it is indeed to-day 
 in some Spanish cathedrals, where a ballet is performed be- 
 fore the high altar as a special service continued from time 
 immemorial.
 
 tj'Jncipuint jpo: 
 rie,v' 
 
 MEXICI 
 Jn fdibus Petri Ochartc, 
 
 Fac-simile of the title page of the Book of Prayers issued by P. Ocharte, in the 
 City of Mexico, in 1567. Size reduced.
 
 THE ENGRAVINGS IN EARLY PRAYER BOOKS. 
 
 THE story of the illustration of forms of ritual 
 need not be a long one, as the only Prayer Books 
 that contain engravings are those of the Latin and 
 the American Episcopal Churches. 
 
 In Mexico, books were ornamented from wood 
 cuts as early as 1543. Nearly all publications of 
 any importance published in that country in the six- 
 teenth century had engraved title pages. The de- 
 signs of the artists, as seen in the borders of the 
 pages, ran to fruits and flowers, cherubs, crosses and 
 various ecclesiastical symbols. In the body of the 
 books were distinctive pictures of the subject treated 
 of in the text. The " Missal Romanum," published 
 by Antonio de Espinosa in 1561, is an excellent 
 sample of the illustrated books of that century. 
 Its engraved title page, printed in red and black, its 
 pictured leaf, with God, the angels, the prophets and 
 doctors of the Church, forming a decorated border, 
 and last of all its representation of the Crucifixion, 
 
 375
 
 376 Early Prayer Books. 
 
 indicate the plan of illustrating devotional books in 
 that day. In the volume entitled, " Incipiunt Hore 
 Beate Marie, virginis, secundus ordinem Fratru 
 Predicatorum," from the press of Petrus Ocharte, 
 in 1567, the same artistic line is followed, as seen 
 in the ornate title page. After the sixteenth century 
 both the arts of printing and engraving suffered from 
 decadence in Mexico. 
 
 In the United States the earliest service books of 
 the Latin Church printed in this country were illus- 
 trated with wood engravings. The first book of this 
 kind was " The Garden of the Soul," printed in 
 i8mo by Joseph Cruikshank, of Philadelphia, in 
 1770 or 1774. It has but one picture, and that a 
 wood cut of the Crucifixion. It is crude and simple, 
 and the artist did not attach his signature. 
 
 In 1774, Robert Bell, also of Philadelphia, printed 
 a book entitled, "A Manual of Catholic Prayers." 
 This limited its engravings to a single representation 
 of the Crucifixion, facing the title page. "True 
 Piety," a book of prayers printed by Warner & 
 Hanna, of Baltimore, in i8mo, in 1809, has also a 
 wood impression of the Crucifixion. "The Chris- 
 tian's Monitor," a manual of devotions edited by 
 Rev. William Taylor, of St. Patrick's Cathedral, 
 was published by W, H. Creagh, of New York, in
 
 Fac-sitnile of an engraving executed by " Burt " for " The Garden of 
 
 the Soul," published by D. & J. Sadlier, of New York, in 1847. 
 
 Exact size.
 
 Engravings in Early Prayer Books, 377 
 
 1819. The frontispiece is an engraving of Cain and 
 Abel offering their sacrifices. 
 
 "The Pious Guide," published by Fielding Lucas, 
 Jr., of Baltimore, in 1846, contains an engraved 
 title page. The frontispiece represents a kneeling 
 figure holding a cross. The other two pictures de- 
 pict a priest administering the Holy Communion, 
 and an angel serving Christ in the garden of Geth- 
 semane. There are no signatures to the engravings. 
 "The Garden of the Soul," issued in i6mo by 
 D. & ]. Sadlier of New York, in 1847, has a l so an 
 engraved title page. The frontispiece is, "Christ 
 blessing the Bread." This is without signature, as 
 well as the following : ' ' Remember thy Creator in 
 the Days of thy Youth, ' ' ' ' The Crucifixion, ' ' " I will 
 praise thee, O Lord, with my whole heart," "Christ's 
 Agony," and "David playing on the Harp." The 
 other engravings, namely, " Ecce Homo," "Virgin 
 and Child," and "The Dead Christ with Angels," 
 are signed by Burt. This was probably Charles 
 Burt, an able line engraver of New York City, who 
 executed a number of admirable portraits, and who 
 was engaged for some time in bank note engraving 
 for the United States Government. 
 
 The numerous editions of " St. Vincent's Manual," 
 issued by John Murphy & Co., of Baltimore, are
 
 378 Early Prayer Books. 
 
 more or less illustrated. The i6mo of 1850 has an 
 illuminated title page. The frontispiece is entitled, 
 "Prayer." The other engravings are : "Model of 
 Prayer," " Grand Altar in the Cathedral, Baltimore," 
 "St. Mary Magdalen," "The Last Supper," "Give 
 me thy Heart," "The Afflicted Mother," and "St. 
 Aloysius, patron of Youth." There is no indication 
 of the engraver's name. Another edition of the 
 same book, imprinted in 1857, has an illuminated 
 title page of considerable merit. The frontispiece 
 represents " Christ led to Crucifixion." The other 
 pictures are entitled: "Help of Christians," "The 
 Nativity," "The Crucifixion," "The Scourging of 
 Christ," " St. Vincent of Paul," and " Praise ye the 
 Lord." An edition of the same year has one picture, 
 namely, "The Last Supper." Still another, printed 
 in 1859, has two engravings with the titles: " Ave 
 Maria ' ' and ' ' Confiteor . " " The Visitation Manual , ' ' 
 published by this Baltimore firm in 1857, has a 
 frontispiece of the Virgin Mary. The additional 
 illustrations are: "Pater Noster," "The Blessed 
 Virgin and Infant Saviour," and "St. Francis de 
 Sales." 
 
 "The Flowers of Piety," imprinted by Edward 
 Dunigan & Bro., of New York, in 1854, contains 
 several fairly executed engravings. The frontispiece is
 
 Engravings in Early Prayer Books. 379 
 
 entitled "The Three Marys. ' ' Then follow : "Assump- 
 tion of the Blessed Virgin Mary," "Our Saviour," 
 "The Crucifixion," " Ecce Homo," "St. Joseph," 
 "Mother most admirable, pray for us," and "St. 
 Cecilia." In 1855, "The Manual of the Church" 
 was issued in New York by John McNichol. The 
 engravings in this book are vigorous and artistic. 
 The frontispiece has for its subject, Christ blessing a 
 child. The remainder, though without printed title, 
 represent Christ led to Crucifixion, the dead Christ, 
 the child Christ, the Purification, the Assumption, 
 and the Guardian Angel. At the base of each picture 
 is the name of Fried Overbeck. 
 
 The Prayer Books of the American Episcopal 
 Church contained no illustrations for the first twenty 
 years. The initial attempt in this direction seems 
 to have been made in the year 1812, in a i6mo 
 book containing an Order for Daily Morning and 
 Evening Prayer, and the administration Of the Holy 
 Communion, published by Charles Williams, No. 8 
 State Street, Boston. It is a thin book, with the 
 pages unnumbered. It does not contain the office 
 of Holy Baptism. The volume ends with the Psalter 
 and six hymns in metre. On the title page there 
 is a wood cut that may be considered a design
 
 Early Prayer Books. 
 
 or seal of the "Eastern Diocese of the United 
 States." 
 
 It is here reproduced. 
 
 The signature, Cobb, is seen at the lower left 
 hand of the picture. 
 
 Later the engravings became numerous, executed 
 with more or less excellence. In 1817, W. B. Gilley, 
 of 92 Broadway, New York, published a Prayer 
 Book in 48mo that contains four copper-plate en- 
 gravings, all signed by B. Brown. There is an 
 engraved title page, followed by a printed one. The 
 former represents an emblematic figure, with a 
 cherub on one hand holding a cross, and another on 
 the opposite bearing the tables of the law. Adjacent
 
 *' - n* i} W if* V 
 Ml ill* I I 
 
 We- B> CfIL LKY. 
 
 J "^ /t/Wf/n-r 
 
 Fac-sitnile of the engraved title page of the Book of Common Prayer 
 published by W. B. Gilley, of New York City, in 1817. 
 
 Exact size.
 
 Engravings in Early Prayer Books. 381 
 
 to the services for Good Friday there is a picture of 
 the Crucifixion. Before the Order of the Visitation 
 of the Sick is a scene of a clergyman ministering by 
 the bed-side. Next to the Order for the Burial of 
 the Dead is a funeral in a country church yard. 
 Both of these pictures are very quaint and striking 
 examples of the realistic in art. The last engraving 
 faces the beginning of the Psalter, and depicts David 
 playing upon a harp. All the pictures are arranged 
 in the form of title pages. 
 
 Silas Andrus, of Hartford, Conn., was a diligent 
 publisher of both Bibles and Prayer Books. In 
 1828, he issued a 48mo Prayer Book, with eight 
 engravings. The frontispiece bears the inscription, 
 "The Peaceable Kingdom of the Branch," and 
 represents a child leading a lion, in confirmation of 
 the words of Isaiah : ' ' The wolf also shall dwell 
 with the lamb, and the leopard shall lie down with 
 the kid, and the calf, and the young lion and the 
 fatling together, and a little child shall lead them." 
 The first title page, which is engraved, gives us a 
 representation of a woman and child in prayer. 
 The other pictured scenes are : ' ' Christ Instructing 
 Nicodemus," "The Annunciation," "Administra- 
 tion of the Lord's Supper," "Exodus xxi. 18," 
 "Solemnization of Matrimony," and "Psalms of 
 David." Over the latter title is the usual harp-
 
 382 Early Prayer Books. 
 
 playing king. All the engravings are wretchedly 
 done, and for the most part are without signatures. 
 The octavo Prayer Book of 1845, issued by Silas 
 Andrus & Son, shows a great advance in the arts 
 of printing, engraving and binding. The volume is 
 a credit to the publishers, as it is printed in clear, 
 bold type, and the rubrics are in red. It is also 
 artistically bound, with sides and back ornamented 
 with graceful tooling in gold. The frontispiece of 
 "The Holy Family" is after the celebrated painting 
 of Sir Joshua Reynolds. The next picture is en- 
 titled "Christ Stilling the Tempest." The third 
 has under it the quotation: "Nevertheless, not what 
 I will, but what thou wilt," being a scene of Christ 
 in Gethsemane. The fourth is, "The Stoning of 
 Stephen." All the engravings bear the name of 
 Wm. D. Smith, except the third, which was the 
 work of Oliver Pelton, an artist of high reputation. 
 The plates are clear and sharp, and the shading 
 admirable. There is an engraved title page to the 
 Psalms in Metre. 
 
 In 1833, an octavo edition of the Prayer Book 
 appeared, bearing the imprint of the New York 
 Protestant Episcopal Press. The frontispiece is a 
 drawing of the head of Christ, made by Thomas 
 Gimbrede, a well known engraver, and also a teacher 
 of art at West Point for several years. The engraved
 
 Engravings in Early Prayer Books. 383 
 
 title page has in the centre a woman with an up- 
 turned face, in a devotional attitude. This engraving 
 is signed by Tanner, Vallance, Kearney & Co. 
 
 Another octavo, issued in 1838 by Thomas 
 Cowperthwait & Co., of Philadelphia, has as a 
 frontispiece a profile picture of "Our Saviour." 
 The title page contains an open Bible leaning against 
 a cross. All the engraving was done by George 
 B. Ellis. 
 
 The name of Henry F. Anners, of Philadelphia, 
 appears on the title pages of several edititions of the 
 Prayer Book. In his 321110 issue of 1840 are three 
 engravings. The first is that of a female figure 
 kneeling in devotion, with the words under the 
 picture, " Remember Me." There is no signature. 
 The second is a mother protecting her children, 
 while at the base is the quotation, "Of such is the 
 kingdom of heaven." The third is entitled, "The 
 Psalter or Psalms of David," and delineates the 
 conventional harper. These last two are signed by 
 W. Keenan. Mr. Anners' edition of 1848 has as a 
 frontispiece, "The Man of Sorrows," engraved by 
 J. N. Gimbrede after the picture of Guido. The 
 remaining illustrations are, "Christ's Agony," and 
 "Christ Blessing the Bread," after the painting by 
 Carlo Dolci. Both are without signatures. 
 
 In 1845, George & Wayne, of 26 South Fifth
 
 384 Early Prayer Books. 
 
 Street, Philadelphia, published a Prayer Book in 
 241110 with several engravings. The frontispiece 
 is entitled, " Hagar and Ishmael." It is signed 
 by S. S. E. Cowperthwait. The title page, ex- 
 cellently engraved, has in the centre the bowed form 
 of Christ. The figure is small, but executed with 
 great fidelity. It has the signature of D. W. 
 Dodson. This artist was a native of Maryland, 
 and was noted for engraving small plates with great 
 skill. The other illustrations are, "Samuel," "St. 
 John," and "Rachel," all by Cowperthwait. The 
 same plates, with the exception of the one used for 
 the engraved title page, were repeated in a Prayer 
 Book published by Thomas Wardle, of Philadelphia, 
 in 1847. 
 
 A most extensive exhibition of wood engraving 
 was embodied in the royal octavo Prayer Book pub- 
 lished in New York in 1843. There are 776 pages, 
 and 663 illustrations. These are in the form of 
 initial letters, views of celebrated cathedrals, and 
 copies of illustrious paintings. The engraver and 
 publisher was Mr. H. W. Hewet. 
 
 During the last quarter of a century or more, 
 Prayer Books of the American Episcopal Church 
 have been published without engravings. It is diffi- 
 cult to say why the pictures have disappeared in 
 these later years. As from time to time the number
 
 Engravings in Early Prayer Books. 385 
 
 of hymns published with the Prayer Books increased, 
 there was the inconvenience of having the volumes 
 become too large and unwieldy. This may have led 
 to the discontinuance of the illustrations.
 
 EDITIONS OF PRAYER BOOKS PRINTED IN 
 
 ENGLAND THAT ARE OF SPECIAL 
 
 INTEREST TO AMERICANS. 
 
 A PRAYER BOOK that had a short lived history, 
 and that has nearly perished from the recollec- 
 tion of man, was associated with a distinguished 
 American. This is an abridgment of the Prayer 
 Book of the Church of England, made by Lord Le 
 Dispenser and Benjamin Franklin. In the summer 
 of 1/73, Dr. Franklin spent several weeks at the 
 country residence of his friend Le Dispenser, where 
 he was engaged in abridging the the English Prayer 
 Book. According to his own words the part which 
 the American diplomat had in the abridgment 
 related to "the Catechism, and the reading and 
 singing Psalms." The book was published in the 
 year 1773. The title page reads: "Abridgment 
 of The Book of COMMON PRAYER, And Adminis- 
 tration of the SACRAMENTS, and other Rites and 
 Ceremonies of the CHURCH, According to the Use 
 
 386
 
 f^o3oc&;^o:^c$a$a^ 
 
 ABRIDGEMENT! 
 
 */ 
 
 I OF 
 
 THE BOOK OF 
 
 Common 
 
 And Adminiftration of the 
 
 SACRAMEN-TS, 
 
 AND OTHER 
 
 Rites and Ceremonies 
 
 O F T H E 
 
 CHURCH, 
 
 According to the Ufe of 
 
 3H)e Cfjurcl) of Cn^tanD: 
 
 'TOGETHER WITH THE 
 
 PSALTER, or PSALMS 
 
 O F 
 
 DAVID, 
 
 o 
 
 Pointed as they are to be fung or faid in Churches. |, 
 
 $ LONDON: 
 
 $ Printed in the Year M DCC LXXIII. 
 
 ^<&dfc&<$^<&tifrtiBQcfo^^ 
 
 Fac-simile of the title page of the Franklin Prayer Book, printed at 
 London in 1773. Size reduced.
 
 Prayer Books Printed in England. 387 
 
 of THE CHURCH of ENGLAND; together with the 
 PSALTER, or PSALMS of DAVID; Pointed as they 
 are to be sung or said in Churches. LONDON: 
 Printed in the year MDCCLXXIII." 
 
 The book is an octavo, with sixteen pages to a 
 signature. The size of the page is eight and a 
 quarter inches by five and a quarter inches. The 
 Preface is paged, but the body of the book is with- 
 out pagination. As the motives leading to the 
 abridgment are expressed in detail, a complete 
 quotation is here made of the 
 
 PREFACE. 
 
 The editor of the following abridgment of the Liturgy of the 
 Church of England thinks it but decent and respectful to all, 
 more particularly to the reverend body of clergy, who adorn 
 the Protestant religion by their good works, preaching, and 
 example, that he should humbly offer some reasons for such 
 an undertaking. He addresses himself to the serious and 
 discerning. He. professes himself to be a Protestant of the 
 Church of England, and holds in the highest veneration the 
 doctrines of Jesus Christ. He is a sincere lover of social 
 worship, deeply sensible of its usefulness to society ; and he 
 aims at doing some service to religion, by proposing such 
 abbreviations and omissions in the forms of our Liturgy (retain- 
 ing everything he thinks essential) as might, if adopted, pro- 
 cure a more general attendance. For, besides the differing 
 sentiments of many pious and well-disposed persons in some 
 speculative points, who in general have a good opinion of our 
 Church, it has often been observed and complained of, that 
 the Morning and Evening Service, as practised in England 
 and elsewhere, are so long, and filled with so many repetitions,
 
 388 Early Prayer Books. 
 
 that the continued attention suitable to so serious a duty becomes 
 impracticable, the mind wanders, and the fervency of devotion 
 is slackened. Also the propriety of saying the same prayer 
 more than once in the same service is doubted, as the service 
 is thereby lengthened without apparent necessity ; our Lord 
 having given us a short prayer as an example, and censured 
 the heathen for thinking to be heard because of much speaking. 
 
 Moreover, many pious and devout persons, whose age or 
 infirmities will not suffer them to remain for hours in a cold 
 church, especially in the winter season, are obliged to forego 
 the comfort and edification they would receive by their attend- 
 ance at divine service. These, by shortening the time, would 
 be relieved ; and the younger sort, who have had some principles 
 of religion instilled into them, and who have been educated in 
 a belief of the necessity of adoring their Maker, would probably 
 more frequently, as well as cheerfully, attend divine service, 
 if they were not detained so long at any one time. Also many 
 well-disposed tradesmen, shopkeepers, artificers, and others, 
 whose habitations are not remote from churches, could, and 
 would, more frequently at least, find time to attend divine 
 service on other than Sundays, if the prayers were reduced 
 to a much narrower compass. 
 
 Formerly there were three services performed at different 
 times of the day, which three services are now usually joined 
 in one. This may suit the convenience of. the person who 
 officiates, but is too often inconvenient and tiresome to the 
 congregation. If this abridgment, therefore, should ever meet 
 with acceptance, the well-disposed clergy who are laudably 
 desirous to encourage the frequency of divine service, may pro- 
 mote so great and good a purpose by repeating it three times 
 on a Sunday, without so much fatigue to themselves as at 
 present. Suppose, at nine o'clock, at eleven, and at one in the 
 evening; and by preaching no more sermons than usual of a 
 moderate length ; and thereby accommodate a greater number 
 of people with convenient hours. 
 
 These were general reasons for wishing and proposing an 
 abridgment. In attempting it we do not presume to dictate
 
 Prayer Books Printed in England. 389 
 
 even to a single Christian. We are sensible there is a proper 
 authority in the rulers of the Church for ordering such matters ; 
 and whenever the time shall come when it may be thought 
 not unreasonable to revise our Liturgy, there is no doubt but 
 every suitable improvement will be made, under the care and 
 direction of so much learning, wisdom and piety, in one body 
 of men collected. Such a work as this must then be much 
 better executed. In the meantime this humble performance 
 may serve to show the practicability of shortening the service 
 near one half, without the omission of what is essentially 
 necessary ; and we hope, moreover, that the book may be 
 occasionally of some use to families, or private assemblies of 
 Christians, 
 
 To give now some account of particulars. We have presumed 
 upon this plan of abridgment to omit the First Lesson, which 
 is taken from the Old Testament, and retain only the Second 
 from the New Testament, which, we apprehend, is more suit- 
 able to teach the so-much-to-be-revered doctrine of Christ, and 
 of more immediate importance to Christians ; although the 
 Old Testament is allowed by all to be an accurate and concise 
 history, and, as such, may more properly be read at home. 
 
 We do not conceive it necessary for Christians to make use 
 of more than one creed. Therefore, in this abridgment are 
 omitted the Nicene Creed and that of St. Athanasius. Of the 
 Apostles' Creed we have retained the parts that are most 
 intelligible and most essential. And as the Father^ Son and 
 Holy Ghost are there confessedly and avowedly a part of the 
 belief, it does not appear necessary, after so solemn a con- 
 fession, to repeat again, in the Litany, the Son and Holy Ghost, 
 as that part of the service is otherwise very prolix. 
 
 The Psalms being a. collection of odes written by different 
 persons, it hath happened that many of them are on the same 
 subject and repeat the same sentiments such as those that 
 complain of enemies and persecutors, call upon God for pro- 
 tection, express a confidence therein, and thank him for it 
 when afforded. A very great part of the book consists of 
 repetitions of this kind, which may therefore well bear abrig-
 
 390 Early Prayer Books. 
 
 ment. Other parts are merely historical, repeating the mention 
 of facts more fully narrated in the preceding books, and which, 
 relating to the ancestors of the Jews, were more interesting to 
 them than to us. Other parts are local, and allude to places 
 of which we have no knowledge, and therefore they do not 
 affect us. Others are personal, relating to particular circum- 
 stances of David or Solomon, as kings, and can therefore 
 seldom be rehearsed with any propriety by private Christians. 
 Others imprecate, in the most bitter terms, the vengeance of 
 God on our adversaries, contrary to the spirit of Christianity, 
 which commands us to love our enemies, and to pray for 
 those that hate us and despitefully use us. For these reasons 
 it is to be wished that the same liberty were by the governors 
 of our Church allowed o the minister with regard to the 
 reading Psalms, as is taken by the clerk with regard to 
 those that are to be sung, in directing the parts that he may 
 judge most suitable to be read at the time, from the present 
 circumstances of the congregation, or the tenor of his sermon, 
 by saying, "Let us read" such and such parts of the Psalms 
 named. Until this is done our abridgment, it is hoped, will 
 be found to contain what may be most generally proper to be 
 joined in by an assembly of Christian people. The Psalms 
 are still apportioned to the days of the month, as heretofore, 
 though the several parts for each day are generally a full 
 third shorter. 
 
 We humbly suppose the same service contained in this abridg- 
 ment might properly serve for all the saints' days, fasts, and 
 feasts, reading only the Epistle and Gospel appropriated to 
 each day of the month. 
 
 The Communion is greatly abridged, on account of its great 
 length ; nevertheless, it is hoped and believed that all those 
 parts are retained which are material and necessary. 
 
 Infant Baptism in Churches being performed during divine 
 service, would greatly add to the length of that service, if it 
 were not abridged. We have ventured, therefore, to leave out 
 the less material parts. 
 
 The Catechism, as a compendium of systematic theology,
 
 Prayer Books Printed in England. 391 
 
 which learned divines have written folio volumes to explain, 
 and which, therefore, it may be presumed, they thought scarce 
 intelligible without such exposition, is, perhaps, taken alto- 
 gether, not so well adapted to the capacities of children as 
 might be wished. Only those plain answers, therefore, which 
 express our duty towards God, and our duty towards our 
 neighbor, are retained here. The rest is recommended to 
 their reading and serious consideration, when more years 
 shall have ripened their understanding. The Confirmation is 
 here shortened. 
 
 The Commination, and all cursing of mankind, is, we think, 
 best omitted in this abridgment. 
 
 The form of Solemnization of Matrimony is often abbreviated 
 by the officiating minister at his discretion. We have selected 
 what appear to us the material parts, and which we humbly 
 hope, will be deemed sufficient. 
 
 The long prayers in the service for the Visitation of the 
 Sick seem not so proper, when the afflicted person is very 
 weak and in distress. 
 
 The Order for the Burial of the Dead is very solemn and 
 moving ; nevertheless, to preserve the health and lives of the 
 living, it appeared to us that this service ought particularly 
 to be shortened. For numbers standing in the open air with 
 their hats off, often in tempestuous weather, during the cele- 
 bration, its great length is not only inconvenient, but may be 
 dangerous to the attendants. We hope, therefore, that our 
 abridgment of it will be approved by the rational and prudent. 
 
 The Thanksgiving of women after childbirth being when read, 
 part of the service of the day, we have also, in some measure, 
 abridged that. 
 
 Having thus stated very briefly our motives and reasons, and 
 our manner of proceeding in the prosecution of this work, we 
 hope to be believed, when we declare the rectitude of our 
 intentions. We mean not to lessen or prevent the practice 
 of religion, but to honor and promote it. We acknowledge 
 the excellency of our present Liturgy, and, though we have 
 shortened it, we have not presumed to alter a word in the
 
 392 Early Prayer Books. 
 
 remaining text ; not even to substitute who for "which in the 
 Lord's Prayer, and elsewhere, although it would be more 
 correct. We respect the characters of Bishops, and other 
 dignitaries of our Church, and, with regard to the inferior 
 clergy, we wish that they were more equally provided for, 
 than by that odious and vexatious as well as unjust method 
 of gathering tithes in kind, which creates animosities and liti- 
 gations, to the interruption of the good harmony and respect 
 which might otherwise subsist between the rectors and their 
 parishioners. 
 
 And thus, conscious of upright meaning, we submit this 
 abridgment to the serious consideration of the prudent and 
 dispassionate, and not to enthusiasts and bigots; being con- 
 vinced in our own breasts, that this shortened method, or one 
 of the same kind better executed, would further religion, in- 
 crease unanimity, and occasion a more frequent attendance on 
 the worship of God. 
 
 This Preface covers five pages and anticipates 
 the changes we find in the book. All lessons 
 from the Old Testament are omitted. The Saints' 
 Days are found in the Calendar, and also Lammas 
 Day. Holy Innocents Day is omitted from the 
 Calendar and from the Table. St. Michael and 
 All Angels Day is changed to St. Michael's Day, 
 though it is given correctly in the Table of Feasts. 
 
 In the Service for Morning Prayer there is only 
 one opening sentence, namely, " Hide thy face from 
 my sins," etc. The Exhortation is shortened so 
 that it includes only the first and last sentences. 
 The General Confession is also greatly shortened.
 
 Prayer Books Printed in England. 393 
 
 There is no Absolution, and the Gloria Patri does 
 not occur anywhere in the book. The Venite is 
 abbreviated to read : 
 
 O come, let us sing unto the LORD ; let us heartily rejoice in 
 the strength of our salvation. 
 
 Let us come before his presence with thanksgiving xand show 
 ourselves glad in him with psalms. 
 
 For the LORD is a great God ; 
 
 In his hand are all the corners of the earth. 
 
 O come, let us worship, and kneel before the LORD our Maker. 
 Amen. 
 
 The Psalter, which in its arrangement was es- 
 pecially the work of Dr. Franklin, undoubtedly 
 formed the basis of the later arrangement that 
 appeared in the Proposed Book of 1786. The 
 Psalms and verses are not numbered, but the 
 portion for Morning and Evening is printed con- 
 tinuously as in the Proposed Book The musical 
 colon is retained, but no provision is made for 
 singing the Gloria Patri after the Psalms. 
 
 As already intimated there is but a single lesson, 
 and that from the New Testament. 
 
 The Te Deum is pruned as follows : 
 
 We praise thee, O God ; we acknowledge thee to be the LORD. 
 All the earth doth worship thee, the FATHER everlasting. 
 To thee, all Angels cry aloud ; the Heavens, and all the Powers 
 therein. 
 
 We worship thy Name without end. 
 
 Vouchsafe, O LORD, to keep us this day without sin. 
 
 O LORD, have mercy upon us, have mercy upon us. Amen.
 
 394 Early Prayer Books. 
 
 Psalm C. is printed as an alternative, omitting the 
 third verse. 
 
 The Creed is then sung or said by Minister and 
 people, and is recommended to be spoken in " a 
 slow, loud and solemn voice." It is reduced to 
 these words : 
 
 I Believe in God the Father Almighty, Maker of Heaven and 
 Earth: And in Jesus Christ, his Son, our Lord. I believe in the 
 Holy Ghost ; The Forgiveness of Sins ; And the Life everlasting. 
 Amen. 
 
 The Versicles are shortened and then follows the 
 Collect for Grace, there being no note made of the 
 Collect for the Day or for Peace. 
 
 The Litany is cut down to a mere remnant, there 
 being left of it only about fourteen petitions. A 
 prayer for the King's Majesty, a prayer for the Royal 
 Family and the prayer of St. Chrysostom, with the 
 shorter blessing, end the Order of Morning Service. 
 
 In the Ministration of Public Baptism of Infants, 
 the sign of the cross is omitted, and also the word 
 "regenerate." The shortened form of the Creed 
 is used as in Morning and Evening prayer. The 
 words, "Seeing now dearly beloved brethren," 
 etc., and the prayer beginning, "We yield thee 
 hearty thanks," etc., are wholly wanting and the 
 longer and shorter exhortations are reduced to one 
 form of a few words. A rubric reads:
 
 Prayer Books Printed in England. 395 
 
 " The same form may serve for private Baptism of Infants. And 
 the same for Persons of riper Years, to the End of the Lord's 
 Prayer ; omitting what follows it, and saying Person instead 
 of child or Infant tn the Parts preceding. " 
 
 The same spirit of abridgment marks the Holy 
 Communion Office. The Collect for the Day is 
 omitted, and the Offertory Sentences reduced in 
 number. The General Confession and Absolution 
 are shortened. The "comfortable words" are 
 stricken out, and also, the sentence, "Holy, Holy 
 Holy, Lord God of hosts," from the Ter Sanctus. 
 The Proper Prefaces, the Prayer of Humble Access 
 and the Prayer of Consecration are entirely erased. 
 The words at the giving of the bread are reduced 
 to, "Take and eat this in remembrance that Christ 
 died, and feed on him in thy heart with thanks- 
 giving," and with the cup, "Drink this in remem- 
 brance that Christ's blood was shed, and be thank- 
 ful." After all have communicated the Lord's 
 Prayer is said, followed by the Collect, beginning, 
 " Grant, we beseech thee, Almighty God that the 
 words which we have heard this day," etc. The 
 Post-Communion Prayer of the English Book read- 
 ing, "O Lord and heavenly Father, we thy humble 
 servants entirely desire thy fatherly goodness," etc., 
 and the substitute prayer, with the Gloria in Ex- 
 celsis, are omitted. The abbreviation seems to have
 
 396 Early Prayer Books. 
 
 had for its purpose, the elimination from the Holy 
 Communion service of all Trinitarian teachings. 
 
 That the abridged Prayer Book drew but little 
 attention, is naturally concluded, from the fact that 
 only twelve years after it was printed, a letter of 
 inquiry concerning the book, was addressed to Dr. 
 Franklin by Granville Sharp, in 1/85. A portion 
 of the letter bearing upon this subject, reads as 
 follows : 
 
 I have been informed, that, several years ago, you revised 
 the Liturgy of the Church of England, with a view, by some 
 few alterations, to promote the more general use of it. But 
 I have never yet been able to see a copy of the form you pro- 
 posed. Our present public service is certainly, upon the whole, 
 much too long, as it is commonly used ; so that a prudent revision 
 of it, by the common consent of the members of the Episcopal 
 Church in America, might be very advantageous ; though for 
 my own part, I conceive that the addition of one single rubric 
 from the Gospel, would be amply sufficient to direct the revisers 
 to the only corrections that seem to be necessary at present 
 I mean, a general rule, illustrated by proper examples, refer- 
 ences and marks, to warn the officiating ministers how they may 
 avoid all useless repetitions and tautology in reading the service. 
 As, for instance, after the Lord's Prayer has been read in one 
 of the offices, the minister should be directed to omit it in 
 all the others ; though, perhaps, the solemn repetition of it 
 by the communicants, after returning from the Lord's table, 
 may be deemed a proper exception to the general rule; that 
 the Collect of the day should not be read in the first office, 
 but rather in the second service, or vice versa, at the minister's 
 discretion, but by no means in both, as it occasions too plainly 
 a vain repetition. In like manner, every other prayer, that 
 contains nearly the same petition in substance as any of those
 
 Prayer Books Printed in England. 397 
 
 that have already been read in the first office, ought to be 
 omitted in the subsequent offices. And it will require a very 
 careful and attentive revision of the whole Liturgy, to discover 
 all the repetitions, and to point them out with marginal notes 
 of reference, that the officiating clergyman may be more easily 
 enabled to avoid tautology. Such a prudent abridgment of the 
 service, if it were done by common consent, to preserve order 
 and uniformity, would afford great relief to the clergy, as well 
 as to their congregations ; and both would be better enabled 
 to fix their attention to their duty during the service ; because 
 the human mind is not easily restrained for any long time 
 together from wandering, or absence of thought: so that 
 nothing can be more pernicious to devotion than long prayers 
 and needless repetitions. This opinion is sufficiently justified 
 by an injunction of our Lord himself respecting prayer; which, 
 therefore, I propose as the one additional rubric necessary to 
 direct us in the use of our Liturgy viz, "when ye pray, use 
 not vain repetitions, as the heathen do; for they think that they 
 shall be heard for their much speaking : be not ye therefore, 
 like unto them." 
 
 The repetitions, and consequent unnecessary length, of our 
 Church Service, are faults, however, which ''have crept in 
 unawares," and without design, by an inconsiderate use of 
 several offices in immediate succession, which seem to have 
 been originally intended for separate times of assembling. But 
 in every other respect, the Liturgy of the Church of England 
 is an excellent form, both for expression of the most exalted 
 piety, and for general edification in point of doctrine; for, after 
 the most careful examination, I am thoroughly convinced that 
 it is strictly conformable to " the faith once delivered to the saints," 
 which we ought to "holdfast." 
 
 Dr. Franklin's reply to this letter is dated, Passy, 
 July 5, 1785. In the part of it that refers to the 
 abridged Prayer Book, he says:
 
 398 Early Prayer Books. 
 
 The Liturgy you mention, was an abridgment of the Prayers, 
 made by a Noble Lord of my acquaintance, who requested me 
 to assist him by taking the rest of the book viz., the Catechism, 
 and the reading and singing Psalms. Those I abridged, by 
 retaining of the Catechism only the two questions, What is your 
 duty to God? What is your duty to your neighbor? with their 
 answers. The Psalms were much contracted, by leaving out 
 the repetitions (of which I found more than I could have im- 
 agined) and the imprecations, which appeared not to suit well 
 the Christian doctrine of forgiveness of injuries, and doing 
 good to enemies. The book was printed for Wilkie, in Paul's 
 Churchyard, but never much noticed. Some were given away, 
 very few sold, and I suppose the bulk became waste paper. 
 In the prayers so much was retrenched, that approbation 
 could hardly be expected ; but I think with you, a moderate 
 abridgment might not only be useful, but generally acceptable. 
 
 This abridged Prayer Book of 17/3 is one of 
 the rarest of books, as only four copies are known 
 to exist. One of these was, in 1859, in the pos- 
 session of Mrs. Henry Reed, of Philadelphia, the 
 grand-daughter of Bishop White, from whom she 
 inherited it. It contains, in the handwriting of 
 Bishop White, the following note: 
 
 This book was presented to me in the year 1785 while ye 
 Liturgy was under review by Mrs. Sarah Bache, by direction 
 of her father, Dr. Benjamin Franklin, who, with Lord Le 
 
 Dispenser, she said, were the framers of it. 
 
 W. W. 
 
 A second copy was in the library of Dr. T. 
 Hewson Bache, of Philadelphia, the great grand- 
 son of Dr. Franklin.
 
 Prayer Books Printed in England. 399 
 
 The third copy was owned by the Rt. Rev. 
 William Bacon Stevens, D.D., Bishop of Penn- 
 sylvania, and is now in the Library of the Episcopal 
 Divinity School at Philadelphia. This copy has 
 incorporated into it in manuscript the ' ' emen- 
 dations ' ' which were bound up with a few of the 
 last printed copies, and is therefore complete. 
 
 The fourth copy is in the Library of Congress, 
 at Washington. It was originally the property of 
 Thomas Jefferson, and came into the possession 
 of the Government in 1815, when his library was 
 purchased. 
 
 It is said that a copy of this rare Prayer Book 
 was offered for sale in a London catalogue in 1850, 
 but who was the purchaser, or where the volume 
 is now, cannot be stated. 
 
 Mr. Howard Edwards, of Philadelphia, is the 
 fortunate owner of the copy of the English Prayer 
 Book that belonged to Franklin when he was 
 making the abridgment. It shows many pen and 
 ink erasements. 
 
 It is well known that John Wesley lived and 
 died in the communion of the Church of England. 
 While he worked to secure a deepening of the 
 spiritual life of the people, he did not desire a
 
 400 Early Prayer Books. 
 
 separate organization. That he valued the liturgy 
 of the Church is evidenced in the book printed in 
 London in 1784, entitled, "The SUNDAY SERVICE 
 of the METHODISTS in NORTH AMERICA, With other 
 Occasional Services." This duodecimo is without 
 a printer's name, and contains 418 pages, 314 pages 
 to the Prayer Book, and 104 pages to the collection 
 of Psalms and Hymns. In the first place, we have 
 a letter from Mr. Wesley, worded as follows : 
 
 BRISTOL, Sept. 10, 1784. 
 To Dr. Coke, Mr. Asbury, and our Brethren in North America. 
 
 1. By a very uncommon train of providences, many of the 
 provinces of North America are totally disjoined from their 
 mother country, and erected into Independent States. The 
 English Government has no authority over them either civil 
 or ecclesiastical, any more than over the states of Holland. 
 A civil authority is exercised over them, partly by the Con- 
 gress, partly by the Provincial Assemblies. But no one either 
 exercises or claims any ecclesiastical authority at all. In this 
 peculiar situation some thousands of the inhabitants of these 
 States desire my advice ; and in compliance with their desire, 
 I have drawn up a little sketch. 
 
 2. Lord King's account of the primitive church convinced 
 me many years ago, that Bishops and Presbyters are the same 
 order, and consequently have the same right to ordain. For 
 many years I have been importuned from time to time to exer- 
 cise this right, by ordaining part of our travelling preachers. 
 But I have still refused, not only for peace' sake ; but because 
 I was determined as little as possible to violate the established 
 order of the national Church to which I belonged. 
 
 3. But the case is widely different between England and North 
 America. Here there are Bishops who have a legal jurisdiction. 
 In America there are none, neither any parish ministers. So
 
 THE 
 
 SUNDAY SERVICE 
 
 O F T H E 
 
 METHODISTS 
 
 I N 
 
 NORTH AMERICA. 
 
 With other OCCASIONAL SERVICES. 
 
 LONDON: 
 Printed in the Year MDCCLXXXIV. 
 
 Pac-simile of the title page of John Wesley's "Sunday Service of the 
 
 Methodists in North America." Printed at London in 1784. 
 
 Bxact size.
 
 Prayer Books Printed in England. 401 
 
 that for some hundred miles together there is none either to 
 baptize or to administer the Lord's Supper. Here therefore 
 my scruples are at an end : and I conceive myself at full 
 liberty, as I violate no order and invade no man's right by 
 appointing and sending labourers into the harvest. 
 
 4. I have accordingly appointed Dr. Coke and Mr. Francis 
 Asbury, to be joint Superintendents over our brethren in North 
 America. As also Richard Whatcoat and Thomas Vasey to act 
 as Elders among them by baptizing and administering the 
 Lord's Supper. And I have prepared a liturgy little differing 
 from that of the Church of England (I think the best constituted 
 national Church in the world) which I advise all the travelling 
 preachers to use, on the Lord's Day in all their congregations, 
 reading the litany only, on Wednesdays and Fridays, and pray- 
 ing extempore on all other days. I also advise the elders to 
 administer the supper of the Lord on every Lord's day. 
 
 5. If any one will point out a more rational and Scriptural 
 way of feeding and guiding those poor sheep in the wilderness, 
 I will gladly embrace it. At present I cannot see any better 
 method than that I have taken. 
 
 6. It has indeed been proposed, to desire the English Bishops, 
 to ordain part of our preachers for America. But to this I object: 
 i. I desired the Bishop of London, to ordain only one; but 
 could not prevail : 2. If they consented, we know the slowness 
 of their proceedings ; but the matter admits of no delay. 3. If 
 they would ordain them now, they would likewise desire to govern 
 them. And how grievously would this entangle us ? 4. As our 
 American brethren are now totally disentangled both from the 
 State, and from the English Hierarchy, we dare not entangle 
 them again, either with the one or the other. They are now 
 at full liberty, simply to follow the Scriptures and the primitive 
 Church. And we judge it best that they should stand fast 
 in that liberty, wherewith God has so strangely made them 
 free. 
 
 JOHN WESLEY.
 
 4O2 Early Prayer Books. 
 
 The changes that were made are indicated in the 
 
 PREFACE. 
 
 I believe there is no Liturgy in the world, either in ancient 
 or modern language, which breathes more of a solid, scriptural, 
 rational piety, than the COMMON-PRAYER of the CHURCH of 
 ENGLAND. And though the main of it was compiled consider- 
 ably more than two hundred years ago, yet is the language 
 of it, not only pure, but strong and elegant in the highest degree. 
 
 Little alteration is made in the following edition of it, (which 
 I recommend to our SOCIETIES IN AMERICA,) except in the 
 following instances : 
 
 1. Most of the holy-days (so called) are omitted, as at present 
 answering no valuable end. 
 
 2. The service of the LORD'S DAY, the length of which has 
 been often complained of, is considerably shortened. 
 
 3. Some sentences in the offices of Baptism, and for the 
 Burial of the Dead, are omitted And, 
 
 4. Many Psalms left out, and many parts of the others, as being 
 highly improper for the mouths of a Christian congregation. 
 
 JOHN WESLEY. 
 Bristol, Sept. 9, 1784. 
 
 There is no Calendar, but three leaves determine 
 the Lessons for Sundays and particular Days, and 
 the Proper Psalms. The particular Days are 
 Christmas, Good Friday, Ascension and Whitsun- 
 day. Those that are commemorative of the Saints 
 are left out. The Order for Morning Prayer daily 
 throughout the year, of the English Book is changed 
 to The Order for Morning Prayer, every Lord's Day. 
 The rubrics have been so altered that the words 
 "Priest" and "Bishop" disappear, and instead
 
 Prayer Books Printed in England. 403 
 
 we have, "Deacon," "Minister," "Elder" and 
 "Superintendent." In the Morning Service, after 
 the General Confession, the Declaration of Abso- 
 lution is omitted, and this prayer takes its place: 
 
 O Lord, we beseech thee, absolve thy people from their 
 offences ; that through thy bountiful goodness we may be 
 delivered from the bands of those sins, which by our frailty 
 we have committed. Grant this, O heavenly Father, for Jesus 
 Christ's sake, our blessed Lord and Saviour. 
 
 The Amen is not printed at the end of this prayer, 
 but it is where it is used in the second service. It 
 was probably an oversight of the printer. The word 
 " all " in the third line is absent, likely for the same 
 reason, as it appears in the same prayer on the 
 Twenty-fourth Sunday after Trinity. 
 
 The changes in the Psalter are numerous, as 
 Psalms, 14, 21, 52, 53, 54, 58, 60, 64, 72, 74, 78, 
 79, 80, 81, 82, 83, 87, 88, 94, 101, 105, 106, 108, 
 109, no, 120, 122, 129, 132, 134, 136, 137, 140, 
 and 149, are wholly omitted. The Benedicite is 
 stricken out, but the Apostles' Creed remains 
 unchanged. The Nicene Creed, and the Athanasian 
 Creed, are both unrecognized. 
 
 In the Litany, the petition for those in authority 
 reads : ' ' That it may please thee to keep and 
 strengthen in the true worshipping of thee, in
 
 404 Early Prayer Books. 
 
 righteousness and hbliness of life, thy servants the 
 Supreme Rulers of these United States." The plea 
 for the spiritual illumination of " all Bishops, Priests, 
 and Deacons," is changed to, "all the Ministers of 
 thy Gospel." 
 
 The Collects, Epistles and Gospels for the Sundays 
 of the year, are unchanged, but those for the Saints' 
 Days are omitted, and likewise the Epistles and 
 Gospels for the days in Holy Week, with the single 
 exception of Good Friday. The Festival of the 
 Epiphany is not included, and the Sundays between 
 Christmas and the Sunday next before Easter are 
 designated as Sundays after Christmas. Ash 
 Wednesday is left out, and while the Collects, 
 Epistles and Gospels for the three Sundays prior to 
 that Fast are undisturbed, the names, Septuagesima, 
 Sexagesima and Quinquagesima are removed. 
 
 In the Baptism of Infants, the rubrics of the 
 English Book at the head of the service are wanting. 
 The sign of the cross is used in Baptism, but the 
 word "regenerate" is not retained. The Exhor- 
 tation to the sponsors and the instruction concern- 
 ing Confirmation are absent. The Catechism and 
 the order of Confirmation are omitted. 
 
 In the office of Holy Communion, after the 
 Confession of sins, the shorter form of the Declar- 
 ation of Absolution is converted into a prayer,
 
 Prayer Books Printed in England. 405 
 
 the "you" being changed into "us." After the 
 Gloria in Excelsis, is the following rubric: 
 
 ' ' Then the Elder, if he see it expedient, may put up an Extempore 
 
 Prayer. 
 
 In the Form of Solemnization of Matrimony the 
 words in the pledge, "I plight thee my troth," 
 become, "I plight thee my Faith." The use of 
 the ring is dispensed with and also the formula 
 attached to that part of the service. In the order 
 for the Burial of the Dead, the first rubric placing 
 certain restrictions upon the use of the office is 
 removed. Also the committal service and the first 
 Collect after the Lord's Prayer. 
 
 The Preface to the Ordination Service is removed, 
 and the officers to be ordained are called Deacons, 
 Elders and Superintendents. The opening words, 
 "Reverend Father in God," do not occur. In 
 conferring the second Order, the form of ordination, 
 "Receive thou the Holy Ghost," etc.. is shortened 
 by the omission of the words, "Whose sins thou 
 dost forgive, they are forgiven; and whose sins 
 thou dost retain, they are retained." The Articles 
 of Religion are reduced from XXXIX. to XXIV. 
 Articles III., VIII., XIII., XV., XVII.. XVIII., 
 XX., XXIII., XXVI., XXIX., XXXIII., XXXV.,
 
 406 Early Prayer Books. 
 
 XXXVI., and XXXVII., of the English Prayer 
 Book were discarded. 
 
 Before the collection of Psalms and Hymns there 
 is a separate title page, worded: "A COLLECTION 
 of PSALMS AND HYMNS for the LORD'S DAY. 
 Published by John Wesley, M. A., Late fellow 
 of Lincoln-College, Oxford; and Charles Wesley, 
 M. A., Late Student of Christ Church, Oxford. 
 London. Printed in the year MDCCLXXXV." 
 
 The Collection consists of 1 18 Psalms and Hymns 
 divided into two parts, the first part containing 43 
 and the second 75 metrical compositions. 
 
 A second edition of ' ' The Sunday Service of 
 the Methodists of North America," was printed in 
 London in 1786. In this issue, the Creed in the 
 Office of Baptism is printed without the clause, 
 "He descended into Hell." Several editions of 
 the book were issued without the words ' ' North 
 America" on the title page. These were intended 
 for Methodists in other places rather than this 
 country. It is not known how many editions of 
 this kind were sent out, but there are copies in 
 the British Museum containing the dates of 1788, 
 1792, 1825 and 1826. The copy dated 1792 
 reads, the "Fourth Edition." 
 
 The Sunday Service book was brought to America 
 by Rev. Dr. Coke in 1794, in sheets. For a time
 
 THE BOOK OF 
 
 COMMON PRAYER, 
 
 AMD ADMINISTRATION OP 
 
 THE SACRAMENTS; 
 
 AMD OTHER 
 
 RITES AND CEREMONIES OF THE CHURCH, 
 
 ACCORDING TO TBUB USE OP TUB 
 
 CONFEDERATE STATES OP AMERICA: 
 
 TOOKTHKH WITH THB 
 
 PSALTER, OR PSALMS OF DAVID. 
 
 RICHMOND, VIRGINIA: 
 J. W. RANDOLPH. 
 
 Lonitprirotr -Umo. M.DCCC.LXIIL 
 
 Fac-simile of the title page of the Confederate Prayer Book printed 
 
 at London by Eyre & Spottiswoode, in 1863. 
 
 Exact size.
 
 Prayer Books Printed in England. 407 
 
 it was used by the Methodist Societies, but gradu- 
 ally its use was given up. 
 
 The tribute that John Wesley pays in the Preface 
 of his Sunday Service to the English Liturgy, de- 
 serves to be read with his twelve reasons for not 
 leaving the Church of England. 
 
 In the year 1863, during the Civil War in the 
 United States, a number of prayer books appeared 
 in the South with the imprint of J. W. Randolph, 
 of Richmond, Virginia. These books were both 
 printed and bound in England, and then sent 
 through the blockade. On the back of the title 
 pages is found the firm name of G. E. Eyre and 
 W. Spottiswoode, of London. The books are in 
 i8mo and 48mo. They differ from the Book of 
 Common Prayer of the American Episcopal Church 
 only in the substitution of the words, "Confederate 
 States of America," for "United States of America" 
 on the title page and in the prayers for President and 
 Congress. These books are getting every year more 
 scarce, and higher prices are being demanded for 
 them.
 
 APPENDICES. 
 
 APPENDIX A. 
 
 ALTERATIONS OF AND ADDITIONS TO THE BOOK OF COMMON PRAYER 
 
 OF THE AMERICAN EPISCOPAL CHURCH IN .THE 
 
 STANDARD OF l8g2. 
 
 The TABLE OF CONTENTS is revised. 
 CONCERNING THE SERVICE OF THE CHURCH, reads : 
 
 The Order for Morning Prayer, the Litany, and the Order for 
 the Administration of the Lord's Supper or Holy Communion, 
 are distinct Services, and may be used either separately or to- 
 gether ; Provided, that no one of these services be habitually 
 disused. 
 
 The Litany may be used either in place of the Prayers that 
 follow the Prayer for The President of the United States in the 
 Order for Morning Prayer, or in the place of the Prayers that 
 follow the Collect for Aid against Perils in the Order for Evening 
 Prayer. 
 
 On any day when Morning and Evening Prayer shall have 
 been said or are to be said in Church, the Minister may, at any 
 other Service for which no form is provided, use such devotions 
 as he shall at his discretion select from this Book, subject to the 
 direction of the Ordinary. 
 
 For Days of Fasting and Thanksgiving, appointed by the 
 Civil or by the Ecclesiastical Authority, and for other special 
 occasions for which no Service or Prayer hath been provided in 
 this Book, the Bishop may set forth such Form or Forms as he 
 shall think fit, in which case none other shall be used. 
 
 A TABLE OF PROPER PSALMS and a TABLE OF SELECTIONS OF 
 PSALMS are added. 
 
 409
 
 4io Appendix. 
 
 THE ORDER How THE REST OF THE HOLY SCRIPTURE is AP- 
 POINTED TO BE READ, has been revised, and reads thus : 
 
 The Old Testament is appointed for the First Lessons, and the 
 New Testament for the Second Lessons, at Morning and Evening 
 Prayer throughout the Year. 
 
 And to know what Lessons shall be read every day, look for 
 the day of the month in the Calendar following, and there ye 
 shall find the Chapters that shall be read for the Lessons both 
 at Morning and at Evening Prayer ; except only the Movable 
 Holy-days, which are not in the Calendar ; and the Immovable, 
 where there is a blank left in the column of Lessons ; the Proper 
 Lessons for all which days are to be found in the Table of 
 Proper Lessons. 
 
 If in any Church, upon a Sunday or Holy-day, both Morning 
 and Evening Prayer be not said, the Minister may read the 
 Lessons appointed either for Morning or for Evening Prayer. 
 
 At Evening Prayer on Sunday, the Minister may read the 
 Lesson from the Gospels appointed for that day of the month, 
 in place of the Second Lesson for the Sunday. 
 
 Upon any day for which no Proper Lessons are provided, the 
 Lessons appointed in the Calendar for any day in the same week 
 may be read in place of the Lessons for the day. 
 
 On Days of Fasting and Thanksgiving, especially appointed, 
 and on occasions of Ecclesiastical Conventions and of Charitable 
 Collections, the Minister may appoint such Lessons as he shall 
 think fit in his discretion. 
 
 HYMNS AND ANTHEMS. 
 
 Hymns set forth and allowed by the authority of this Church, 
 and Anthems in the words of Holy Scripture or of the Book of 
 Common Prayer, may be sung before and after any Office in this 
 Book, and also before and after Sermons. 
 
 The word Proper is printed before the word Lessons in the 
 heading of the Tables of Lessons for Sundays, for Holy-days, 
 and for the days of Lent. 
 
 Among the RULES TO KNOW WHEN THE MOVABLE FEASTS AND 
 HOLY-DAYS begin is the following: 
 
 But Note that the Full Moon, for the purposes of these Rules 
 and Tables, is the Fourteenth Day of a Lunar Month, reckoned 
 according to an ancient Ecclesiastical computation, and not the 
 real or Astronomical Full Moon.
 
 Appendix . 41 i 
 
 In the Table of Feasts, the title The Apostle is appended to the 
 name of St. Barnabas ; and after the words St. James the Apostle, 
 The Transfiguration of our Lord JESUS CHRIST is added. 
 
 Proper Lessons are provided for the latter feast, and because 
 of this, changes have been made in the Calendar Lessons for 
 July and August. 
 
 New Tables have been provided for finding Easter Day, etc. 
 
 THE ORDER FOR DAILY MORNING PRAYER. 
 These rubrics inserted : 
 
 *[ The Minister shall always begin the Morning Prayer by reading 
 one or more of the following Sentences of Scripture. 
 
 *T On anv day not a Sunday, he may omit the Exhortation follow- 
 ing, saying instead thereof, Let us humbly confess our sins unto 
 Almighty God, and may end lite Morning Prayer with the Collect 
 for Grace and 2 Cor. xiii. 14. 
 
 * On any day when the Holy Communion is immediately to follow, 
 the Minister may, at his discretion, pass at once from tlie Sentences 
 to the Lord's Prayer, first pronouncing, The Lord be with you. 
 Answer. And with thy spirit. Minister. Let us pray. 
 
 Fourteen passages have been added to the Opening Sentences, 
 and on the right hand of the page are printed the names of the 
 fasts and feasts to which these quotations belong. 
 
 After the I'enite this : 
 
 [ Then shall follow a Portion of the PSALMS, as they are appointed, 
 or one of the Selections of Psalms. And at the end of every 
 Psalm, and likewise at the end of the Venite, Benedicite, Bene- 
 dictus, Jubilate, may be, and at the end of the whole Portion c>r 
 Selection from the Psalter, shall be sung or said the Gloria Patri. 
 
 The latter is printed in full. 
 This follows : 
 
 ^[ At the end of the whole Portion of the Psalms or Selection from 
 the Psalter, the Gloria in excelsis may be sung or said instead of 
 the Gloria Patri. 
 
 From this place the Gloria in excelsis is omitted.
 
 412 Appendix. 
 
 The second rubric after the Benedicite, reads : 
 
 Tf And after that shall be sung or said the Hymn following : but, 
 Note, That, save on the Sundays in Advent, the latter portion 
 thereof may be omitted. 
 
 The Benedictus is printed in full, and a space left after the 
 first four verses. 
 
 Before the Jubilate Deo the following : 
 
 If Or this Psalm. 
 
 The rubric before the Apostles' Creed as changed, reads : 
 
 ^[ Then shall be said the Apostles' Creed by the Minister and the 
 People, standing. And any Churches may, instead of the words, 
 He descended into hell, use the -words. He went into the place 
 of departed spirits, which are considered as words of the same 
 meaning in the Creed. 
 
 In the Apostles' Creed here and wherever used in the book 
 the word "again" is inserted in the line: 
 
 The third day he rose again from the dead. 
 
 The rubric after the Prayer for the President of the United 
 States, reads : 
 
 If The following Prayers shall be omitted here ivhen the Litany 
 is said, and may be omitted when the Holy Communion is 
 immediately to follow. 
 
 In the Prayer for all Conditions of Men, is inserted : 
 ^Especially those for whom our prayers are desired ; ] 
 
 A side note reads ; 
 
 * This may be said when any desire the prayers of the Congregation. 
 
 In the General Thanksgiving, the following is inserted : 
 
 ^Particularly to those who desire now to offer up their praises 
 and thanksgivings for thy late mercies vouchsafed unto them. ] 
 
 A side note reads : 
 
 * This may be said -when any desire to return thanks for mercies vouchsajed 
 to them.
 
 Appendix . 413 
 
 THE ORDER FOR DAILY EVENING PRAYER. 
 The rubric as changed, reads: 
 
 ^[ The Minister shall begin the Evening Prayer by reading one 
 or more of the following Sentences of Scripture ; and then he 
 shall say that which is written after them. But on days other 
 than the Lord's Day, he may, at his discretion, pass at once 
 from the Sentences to the Lord's Prayer. 
 
 Before the General Exhortation, this : 
 Let us humbly confess our sins unto Almighty God. 
 ^[ Or else he shall say as followeth. 
 
 Amen is printed at the end of the Declaration of Absolution ; 
 and the rubric that follows the Absolution is omitted. 
 Before the Lord's Prayer we read : 
 
 ^[ Then the Minister shall kneel, and say the Lord's Prayer ; the 
 People still kneeling, and repeating it with him. 
 
 After the words "Answer, The Lord's Name be praised," 
 the Gloria in excelsis is printed in full, with the following rubric : 
 
 ^[ Then shall follow a Portion of the PSALMS, as they are appointed, 
 or one of the Selections, as they are set forth by this Church. 
 And at the end of every Psalm, and likeivise at the end of the 
 Magnificat, Cantate Domino, Bonum est confiteri, Nunc 
 dimittis, Deus misereatur, Benedic anima mea, may be sting 
 or said the Gloria Patri ; and at the end of the whole Portion 
 or Selection of Psalms for the day, shall be sung or said the 
 Gloria Patri, or else the Gloria in excelsis, as followeth. 
 
 Following the first lesson, this rubric: 
 
 ^[ After which shall be sung or said the Hymn called Magnificat, 
 as followeth. 
 
 Before the Cantate Domino, this : 
 
 *[ Or this Psalm, except when it is read in the ordinary course 
 of the Psalms, on the nineteenth day of the month. 
 
 Following the New Testament lesson, this : 
 
 ^[ And after that shall be sung or said the Hymn called Nunc 
 dimittis, as followeth.
 
 414 Appendix. 
 
 Before the Dens Misereatnr, is the following : 
 ^f Or else this Psalm ; except it be on the twelfth day of the month. 
 
 After the Kenedic anima inea, read : 
 
 ^[ Then shall be said the Apostles' Creed, by the Minister and tJte 
 People, standing. And anv Churches may, instead of the words, 
 He descended into hell, use the words. He went into the place 
 of departed spirits, which are considered as words of the same 
 meaning in the Creed. 
 
 After the words, "And grant us thy salvation," these versicles 
 and responses follow : 
 
 'Minister. O Lord, save the State. 
 
 Answer. And mercifully hear us when we call upon thee. 
 
 Minister. Endue thy Ministers with righteousness. 
 
 Answer. And make thy chosen people joyful. 
 
 Minister. O Lord, save thy people. 
 
 Answer. And bless thine inheritance. 
 
 Minister. Give peace in our time, O Lord. 
 
 Answer. For it is thou, Lord, only, that makest us dwell in 
 safety. 
 
 A Collect for Aid against Perils, and the following rubrics and, 
 Prayer for The President of the United States, and all in Civil 
 Authority, take the place of the Collect and Prayer that follow 
 A Collect for Peace : 
 
 ^y In places where it may be convenient, here followeth the Anthem. 
 
 ^[ The Minister may here end the Evening Prayer with such Prayer, 
 or Prayers, taken out of this Book, as he shall think fit. 
 
 The Prayer for The President of the United States and all 
 in Civil Authority differs in its wording from that used in 
 
 Morning Prayer. 
 
 THE LITANY. 
 
 The following Suffrage is inserted : 
 
 That it may please thee to send forth laborers into thy 
 harvest ; We beseech thee to hear us, good Lord. 
 
 PRAYERS AND THANKSGIVINGS UPON SEVERAL OCCASIONS 
 After the word Prayers read :
 
 Appendix. 415 
 
 ^f To be used before the General Thanksgiving, or, when that is 
 not said, before the final Prayer of Blessing or the Benediction. 
 
 A Prayer to be used at the Meetings #/" Convention, is changed in 
 wording and is removed to a place after A Prayer for Congress. 
 Then this rubric : 
 
 ^| During, or before, the session of any General or Diocesan Conven- 
 tion, the above Prayer may be used by all Congregations of this 
 Church, or of the Diocese concerned; the clause, here assembled 
 in thy Name, being changed to now assembled [or about to as- 
 semble] in thy Name and Presence ; and the clat4se, govern us 
 in our work, to govern them in their work. 
 
 This is followed by prayers, For the Unity of God's People, 
 For Missions, For P"ruitful Seasons, with an alternate form. 
 
 THANKSGIVINGS. 
 This rubric is inserted : 
 
 ^| To be used after the General Thanksgiving, or, when that is not 
 said, before the final Prayer of Blessing or the Benediction. 
 
 There is added a thanksgiving, For a Child's Recovery from 
 Sickness. Another addition is that of 
 
 A PENITENTIAL OFFICE FOR ASH WEDNESDAY. 
 
 *| On the First Day of Lent, at Morning Prayer, the Office ensuing 
 shall be read immediately after the Prayer, We humbly beseech 
 thee, O Father, in the Litany, and in place of what there 
 followeth. 
 
 ^f The same Office may be read at other times, at the discretion of 
 the Minister. 
 
 T[ The Minister and the People kneeling, then shall be said bv them 
 this Psalm following. 
 
 PSALM 51. Miserere mei, Dens. 
 
 TT If the Litany hath been already said in full, the Minister may 
 omit all that followeth, to the Prayer, O Lord, we beseech 
 thee, etc.
 
 416 Appendix. 
 
 THE COLLECTS, EPISTLES AND GOSPELS TO BE USED 
 THROUGHOUT THE YEAR. 
 
 The Collect, Epistle and Gospel, appointed for the Sunday, shall 
 serve all the Week after, where it is not in this Book othenvise 
 ordered. 
 
 ^T The Collect appointed for any Sunday or other Feast may be used 
 at the Evening Service of the day before. 
 
 [ If in any Church the Holy Communion be twice celebrated on 
 Christmas-day, the following Collect, Epistle, and Gospel may 
 be used at the first Communion. 
 
 The Collects, Epistles and Gospels for St. Stephen's Day, 
 St. John the Evangelist's Day, and the Innocents' Day, are 
 printed after the Gospel for Christmas-day. 
 
 After the Gospel for The Innocents' Day, is the following : 
 
 \ If there be any more days before the Sunday after Christmas-day, 
 the Collect, Epistle and Gospel for Christmas-day shall serve 
 for them. 
 
 After the Gospel for The Epiphany, is this rubric : 
 
 \ The same Collect, Epistle and Gospel shall serve for every day 
 after, unto the next Sunday. 
 
 After the Collect for Ash Wednesday the second rubric with 
 all that follows, prior to the reading of the Epistle is rescinded. 
 After the Gospel is this rubric : 
 
 *7 The same Collect, Epistle and Gospel shall sen>e for every day 
 after, unto the next Sunday, except upon the feast of St Matthias. 
 
 The Gloria Patri is supplied at the end of the Anthems 
 appointed for Easter-day in place of the Venite. 
 
 Following the Gospel for Easter-day, the following rubric, 
 Collect, Epistle and Gospel are given : 
 
 ^ If in any Church the Holy Communion be twice celebrated on 
 Easter-day, the following Collect, Epistle and Gospel may be 
 used at the first Communion. 
 
 After the Gospel for Ascension-day this:
 
 Appendix. 417 
 
 The same Collect, Epistle and Gospel shall serve for every day 
 after, unto the next Sunday, except upon the Feast of St. Philip 
 and St. James. 
 
 The Twenty-fifth Sunday after Trinity, becomes 
 
 next before SOvent. 
 
 Instead of the rubric after the Gospel for Gbe SunDag tieit 
 before Sfcvent, there is the following : 
 
 ^ If there be more than twenty -Jive Sundays after Trinity, the 
 service of some of those Sundays that were omitted after the 
 Epiphany shall be taken in to supply so many as are here want- 
 ing. And if there be fewer than twenty-five Sundays, the over- 
 plus shall be omitted. 
 
 The Collect, Epistle and Gospels for the Transfiguration of 
 Christ are added, being placed after St. James' Day. 
 
 THE ORDER FOR THE ADMINISTRATION OF THE LORD'S SUPPER, 
 OR HOLY COMMUNION. 
 
 There is a change in the second rubric, as the line reading, 
 within fourteen days after at the farthest, is substituted for 
 the words, as soon as conveniently may be. 
 
 In the Lord's Prayer at the head of the service the line, 
 for thine is the kingdom, etc., is omitted. 
 
 The words as followeth are stricken from the rubric before 
 the Decalogue. This is added : 
 
 T[ The Decalogue may be omitted, provided it be said once on each 
 Sunday. But Note, That whenever it is omitted, the Minister 
 shall say the Summary of the Law, beginning, Hear what our 
 Lord Jesus Christ saith. 
 
 In the second Commandment after the word "earth" a 
 semicolon is substituted for a period, and after the word 
 "them" a semicolon instead of a colon, making an important 
 change in the sense. 
 
 Following the Summary of the Law is this rubric : 
 
 ^[ Here, if the Decalogue hath been omitted, shall be said,
 
 418 Appendix. 
 
 Lord have mercy upon us. 
 Christ, have mercy upon us. 
 Lord, have mercy upon us. 
 
 *fi Then the Minister inav sav. 
 
 In the rubric after the Prayer reading, "O Almighty Lord, 
 and everlasting God," etc., for the words, Then shall he read 
 the Gospel (The People all standing up), saving, we have: Then, 
 the People all standing up, he shall read the Gospel, saying. 
 
 Instead of the rubric before the Gloria tibi there is the 
 
 following : 
 
 ^| Here shall be said or sung. 
 
 Instead of the first rubric after the Gloria tibi is this rubric, 
 followed by the Nicene Creed : 
 
 f Then shall be said the Creed commonly called tJie Nicene, or 
 else the Apostles' Creed ; but the Creed may be omitted, if it 
 hath been said immediately before in Morning Prayer ; Provided, 
 that the Nicene Creed sliall be said on Christmas-day, Easter- 
 day, Ascension-day, Whitsunday and Trinity-Sunday. 
 
 To the rubric before the Offertory Sentences are added : And, 
 Note, that these sentences may be used on any other occasion of 
 Public Worship, when the alms of the People are to be received. 
 Five new Offertory Sentences have been added. 
 
 Before the Prayer for Christ's Church Militant are these 
 directions : 
 
 *\A nd the Priest shall then place upon the Table so much Bread 
 and Wine as he shall think sufficient. 
 
 "f And when the Alms and Oblations are presented, there may be 
 sung a Hymn, or an Offertory Anthem in the words of Holy 
 Scripture or of the Book of Common Prayer, under the direction 
 of the Minister. 
 
 ^J Then shall the Priest say. 
 
 The Exhortations worded "Dearly beloved on day 
 
 I purpose" and "Dearly beloved brethren on I intend" 
 
 and the rubric after the Prayer for Christ's Church Militant are 
 placed at the end of the Office.
 
 Appendix. 419 
 
 The rubric before the Exhortation, "Dearly beloved in the 
 Lord, ye who mind," etc., has these words added: But Note, 
 That the Exhortation may be omitted if it hath been already 
 said on one Lord's Day in that same month. Before the Ter 
 Sanctus the rubric is without the words and people. The Ter 
 Sanctus is paragraphed and also The Invocation. The words, 
 "he may dwell in them, and they in him" are changed to 
 "he may dwell in us, and we in him," in the Prayer following 
 the Invocation. After this Prayer the rubric now reads: 
 
 1j Here may be sung a Hymn . 
 
 Then this rubric : 
 
 m '\ Then shall the Priest first receive the Holy Communion in both 
 kinds himself, and proceed to deliver the same to the Bishops, 
 Priests and Deacons, in like manner, (if any be present,) 
 and, after that, to the People also in order, into their hands, 
 all devoutly kneeling. And sufficient opportunity shall be given 
 to those present to communicate. And when he delivereth the 
 Bread, he shall say, 
 
 In the rubric toward the end of the Office, though is supplied 
 for if. 
 
 THE MINISTRATION OF PUBLIC BAPTISM OF INFANTS, TO BE 
 USED IN THE CHURCH. 
 
 The rubric before the first exhortation now reads : 
 
 *\If they answer, No : then shall the Minister proceed as f o I/owe t/i, 
 the People all standing until the Lord 's Prayer. 
 
 The rubric before the Gospel is changed in part to : 
 
 ^j Then the Minister shall say as followeth, or else shall pass im- 
 mediately to the Questions addressed to the Sponsors. 
 
 The Amen at the end of the Prayer after the Exhortation 
 is printed in Roman type. 
 
 THE MINISTRATION OF PRIVATE BAPTISM OF CHILDREN, IN 
 HOUSES. 
 
 In the rubric after the Thanksgiving between the words /';/ 
 which case and the words he shall say, the words all standing are 
 placed.
 
 420 Appendix. 
 
 The first certified form has been expanded. The rubric 
 before the second certified form and the rubric after have been 
 contracted. 
 
 THE MINISTRATION OF BAPTISM TO SUCH AS ARE OF RIPER 
 YEARS, AND ABLE TO ANSWER FOR THEMSELVES 
 
 To the second rubric are added the words, And standing there, 
 the Minister shall say. Then follows this question, HATH this 
 Person been already baptized, or no? Rubric third is omitted. 
 After the question, " Hath this Person," etc., is added : 
 
 ^[ If they answer, No : then shall the Minister (the People all 
 standing until the Lord's Prayer) proceed as followeth. 
 
 Throughout the service the words "these thy Servants," 
 are substituted for "these Persons" or "the Persons." The 
 Prayer after the Exhortation closes with the Amen in Roman 
 type. 
 
 The last Thanksgiving is a reproduction of the form for 
 the Baptism of Infants except it is adapted to adults and is 
 in the plural instead of the singular. 
 
 The word "representeth" is substituted for "doth represent" 
 in the last Exhortation. 
 
 In the second rubric at the end of the Office, the word "per- 
 formed" is changed to "administered." These words are added: 
 
 And in case of great necessity, the Minister may begin with the 
 questions addressed to the candidate, and end with the thanks- 
 giving following the baptism. 
 
 At the end of the Office this is added : 
 
 ^f If there be reasonable doubt concerning the baptism of any person, 
 such person may be baptized in the manner herein appointed ; 
 saving that, at the immersion or the pouring of water, the Minister 
 shall use this form of words : 
 
 If thou art not already baptized, .V., I baptize thee In the 
 Name of the Father, and of the Son, and of the Holy Ghost. 
 Amen.
 
 Appendix . 42 1 
 
 THE ORDER OF CONFIRMATION, OR LAYING ON OF HANDS UPON 
 
 THOSE WHO ARE BAPTIZED, AND COME TO YEARS 
 
 OF DISCRETION. 
 
 The first rubric reads : 
 
 "j Upon the day appointed, all that are to be then confirmed, being 
 placed and standing in order before the Bishop, sitting in his 
 chair near to the Holy Table, he, or some other Minister appointed 
 by him, may read this Preface following ; the People standing 
 until the Lord's Prayer. 
 
 Following the Preface is this direction : 
 
 ^f Then the Minister shall present unto the Bishop those who are to 
 be confirmed, and shall say, 
 
 Reverend Father in God, I present unto you these children 
 [or these persons] to receive the Laying on of Hands. 
 
 This rubric is added : 
 
 ^[ Then the Bishop, or some Minister appointed by him, may say, 
 
 Hear the words of the Evangelist Saint Luke, in the eighth 
 Chapter of the Book of the Acts of the Apostles. 
 
 The rubric next to the last reads : 
 
 ^[ The Minister shall not omit earnestly to move the Persons con- 
 firmed to come, without delay, to the Lord's Supper. 
 
 THE FORM OF SOLEMNIZATION OF MATRIMONY. 
 The Exhortation has been expanded. 
 
 THE ORDER FOR THE VISITATION OF THE SICK. 
 
 The Commendatory Prayer is shortened by the omission of 
 these lines, "And teach us who survive, in this, and other 
 like daily spectacles of mortality" and "bring us to everlasting 
 life." 
 
 THE COMMUNION OF THE SICK. 
 
 These rubrics are added : 
 
 If In the times of contagious sickness or disease, or when extreme 
 weakness renders it expedient, the following form shall suffice :
 
 422 Appendix. 
 
 The Confession and the Absolution; Lift up your hearts, etc. , 
 through the Sanctus ; The Prayer of Consecration, ending with 
 these words, partakers of his most blessed Body and Blood ; 
 
 The Communion ; The Lord's Prayer ; The Blessing. 
 
 [ This Office may be used with aged and bed-ridden persons, or 
 such as are not able tu attend the public Ministration in C/iti'-c/i, 
 substituting the Collect, Epistle and Gospel for the Day, for 
 those appointed above. 
 
 THE ORDER FOR THE BURIAL OF THE DEAD. 
 The rubric after the Sentences reads : 
 
 *[ After they are come into the Church, shall be said or sung one 
 or both of the following Selections, taken from the 3Q/// and 
 got/i Psalms. 
 
 The Gloria Patri is printed at the close of the first Selection 
 from the Psalms and the last verse in the second is changed 
 from "So teach us to number our days" to "O teach us to 
 number our days." 
 
 After the Lesson is this rubric : 
 
 j Here may be sung a Hymn or an Anthem ; and, at the discretion 
 of the Minister, the Creed, and such fitting Prayers as are else- 
 where provided in this Book, may be added. 
 
 In place of the rubric before the Lord's Prayer the following 
 
 is substituted : 
 
 ^[ Then the Minister shall say, 
 
 Lord, have mercy upon us. 
 Christ, have mercy upon u.<. 
 Lord, have mercy upon us. 
 
 After "The Grace," etc., are four new prayers, followed by 
 this rubric : 
 
 ^[ Inasmuch as it may sometimes be expedient to say under shelter 
 of the Church the whole or a part of the service appointed to be 
 said at the Grave, the same is hereby allowed for weighty cause. 
 
 At the Burial of the Dead at Sea. 
 
 ^[ The same office may be used ; but in the Sentence of Committal, 
 tlie Minister shall say.
 
 Appendix. 423 
 
 In the Committal the words "We therefore commit his body 
 to the deep" are substituted for "We therefore commit his 
 body to the ground," and "the sea shall give up her dead," 
 takes the place of "the earth and the sea shall give up 
 their dead." 
 
 THE THANKSGIVING OF WOMEN AFTER CHILD-BIRTH, COMMONLY 
 CALLED THE CHURCHING OF WOMEN. 
 
 The only change is in the third rubric : 
 
 TJ Then shall be said by both of them the following Hymn, the 
 woman still kneeling. 
 
 FORMS OF PRAYER TO BE USED AT SEA. 
 
 The title of the third prayer is changed to read : Prayers 
 to be used in all Ships in Storms at Sea. Short Prayers in 
 respect of a Storm, are placed before instead of after The Prayer 
 to be said before a Fight at sea against any enemy. 
 
 The Lord's Prayer is removed to a place directly after the 
 Absolution and has this rubric : 
 
 ^f Then shall they together say the Lord's Prayer. 
 
 Thanksgiving after a Storm has been placed after Special 
 Prayers with respect to the Enemy. The Psalm, "If the Lord 
 had not been on our side," is given the heading, Thanksgiving 
 after a Victory. 
 
 At the Burial of the Dead at Sea with some changes is 
 removed from this Office to the end of the Service of The Burial 
 of the Dead as already noted. 
 
 A FORM OF PRAYER FOR THE VISITATION OF PRISONERS. 
 
 Minister and Answer are omitted from the Versicles following 
 the Lord's Prayer. 
 
 The grouping of the Collects is changed, being placed after 
 the sist Psalm, and the Psalm is not printed. The first Collect 
 is omitted, and the one beginning "O God, whose nature and
 
 424 Appendix. 
 
 property is ever to have mercy," etc., is substituted. Before 
 the Collects, we have this rubric : 
 
 ^f Here the Minister, as he shall see convenient, mav read certain 
 or all of these Prayers following, the Prayer for all Conditions 
 of Afen, or any other Prayer which he shall judge proper. 
 
 After the Creed the second rubric now reads : 
 
 *\ Then, all kneeling, the Minister shall say the fifty-first Psalm 
 of the Psalter, Miserere mei, Deus. 
 
 The Prayer for Persons under Sentence of Death becomes 
 A Form of Prayer for Persons under sentence of death. 
 This title is followed by this rubric : 
 
 ^[ When a Criminal is under sentence of death, the Minister shall 
 proceed to exhort him after this form, or other like. 
 
 After the Blessing the rubric reads: 
 
 ^| At the time of Execution, the Minister shall use such devotions 
 as he shall think proper. 
 
 The following is added : 
 
 Notice. It is judged best that the Criminal should not make 
 any public profession or declaration. 
 
 The Prayer for imprisoned Debtors is removed. 
 
 A FORM OF PRAYER AND THANKSGIVING TO ALMIGHTY GOD. 
 
 The Anthem is changed to the Prayer Book version found 
 in the Psalter and for the fourth verse is inserted the seventh 
 verse of the I47th Psalm. The Gloria Patri is printed at the 
 end. 
 
 The Prayer after the General Thanksgiving has been changed 
 to this language : 
 
 We yield thee unfeigned thanks and praise for the return 
 of seed-time and harvest, for the increase of the ground and 
 the gathering in of the fruits thereof, and for all the other 
 blessings of thy merciful providence bestowed upon this nation 
 and people. And, we beseech thee, give us a just sense of 
 these great mercies.
 
 Appendix. 425 
 
 THE PSALTER, OR PSALMS OF DAVID. 
 
 *Various changes have been made in the punctuation, the 
 spelling of words, the capitalization, etc., of the Psalms. The 
 Psalter is printed with the musical colon. The 14131 Psalm 
 is removed from the morning of the twenty-ninth day of the 
 month to the evening of the same day. 
 
 The Selection of Psalms and the Selection of Psalms for Holy 
 Days are omitted and a Table of Proper Psalms on Certain Days, 
 and a Table of Selections of Psalms substituted. 
 
 The Psalms are designated with ordinary numerals, and 
 the verses of the ngth Psalm are numbered consecutively 
 throughout. 
 
 THE FORM AND MANNER OF MAKING, ORDAINING AND 
 CONSECRATING BISHOPS, PRIESTS AND DEACONS. 
 
 In the Consecration of Bishops the rubric after the Gospel 
 as changed reads : 
 
 ^[ Then shall follow the Nicene Creed, and after that the Sermon ; 
 which being ended, the elected Bishop 
 
 In the same Office the longer form of the Veni Creator Spiritus, 
 is omitted, and instead of the rubric '"*[ Or this," we have : 
 
 ^f Or else the longer paraphrase of the same Hymn, as in the Ordering 
 of Priests. 
 
 In the Ordering of Priests, in the rubric after the words, 
 " When this is done," there is added, "the Nicene Creed shall be 
 said, and." 
 
 THE FORM OF CONSECRATION OF A CHURCH OR CHAPEL. 
 
 From the title are omitted the words, "according to the 
 order," etc. 
 
 Psalm xxiv. has the Gloria Patri printed at the end. 
 
 *For full particulars see Various Psalter Readings in Liturgiae Aim-ri- 
 canae edited by Rev. William McGarvey.
 
 426 Appendix. 
 
 In the prayer beginning "O eternal God," etc., the words 
 "the performance of" are omitted. 
 
 The second supplication has been changed to read : 
 
 Grant, O Lord, that they who at this place shall in their own 
 persons renew the promises and vows of their Baptism, and 
 be Confirmed by the Bishop, may receive such a measure of 
 thy Holy Spirit, that they may be enabled faithfully to fulfil 
 the same, and grow in grace unto their lives' end. Amen. 
 
 Alternate Lessons are provided. Rubric concerning part 
 of Psalm after Morning Prayer omitted. The following takes 
 the place of the four rubrics after the Gospel : 
 
 \ For the last Collect, immediately before the final Blessing, the 
 Bishop shall say this Prayer. 
 
 The last part of the final prayer has been changed to read : 
 
 Grant, we beseech thee, that in this place now set apart 
 to thy service, thy holy Name may be worshipped in truth and 
 purity through all generations; through Jesus Christ our Lord. 
 Amen. 
 
 AN OFFICE OF INSTITUTION OF MINISTERS INTO PARISHES OR 
 CHURCHES. 
 
 The words in the title, "prescribed by," etc., have been 
 removed. The words, "may transmit the following Letter 
 of Institution, for the proposed Rector, or Assistant Minister, 
 to one of his Presbyters whom he may appoint as the Institutor," 
 are omitted from the first rubric, and the following line sub- 
 stituted, " may proceed to institute him into the Parish." 
 
 In the Letter of Institution the words [or, Assistant Minister, 
 a.\ the case may be] are omitted. The words [or Assistant 
 Minister] wherever they previously occurred in the Office are 
 stricken out. 
 
 The Standing Committee's Letter of Institution, and the 
 rubric that belongs to it are removed. 
 
 The changed rubric before the Proper Psalms reads :
 
 Appendix. 427 
 
 TJ On the day designated for the new Incumbent 's Institution, at 
 the usual hour of Morning Prayer, the Bishop, or the Institutor 
 appointed by him, attended by the neiv Incumbent, and by the 
 other Clergy present, shall enter the Chancel. Then all the 
 Clergy present standing in the Chancel or Choir, except the 
 Bishop, or the Priest who acts as Institutor, who shall go within 
 the rails of the Altar ; the Wardens (or, in case of their necessary 
 absence, two members of the Vestry) standing on the right and 
 left of the Altar, without the rails ; the Senior Warden (or 
 the member of the Vestry supplying his place) holding the keys 
 of the Church in his hand, in open view, the officiating Priest 
 shall read Morning Prayer. 
 
 The next rubric is altered into : 
 
 ^[ Morning Prayer ended, the Bishop, or the Priest who acts as 
 the Institutor, standing within the rails of the Altar, shall say. 
 
 In the rubric that follows, the same words, the Bishop or, are 
 introduced. The next rubric that has been changed reads : 
 
 *\ No objection being offered, or the Institutor choosing to go on 
 with the Service, then shall be read the Letter of Institution. 
 
 The words Instituting Minister give way to Institutor in the 
 rubric after the Reception of the keys. 
 
 Following the Lord's Prayer the rubric is changed to : 
 
 ^[ Then shall the Institutor receive the Incumbent within the rails 
 of the Altar, and present him the Bible, Book of Common Prayer, 
 and Books of Canons of the General and Diocesan Convention, 
 saying as follows. 
 
 The following takes the place of Laudatc Nonit-n and its rubric : 
 
 ^J Then shall be said or sung Psalm Ixviii. Exsurgat Deus, or 
 Psalm xxvi. Judica me, Domine. 
 
 From the final rubric these words, and may perform such other 
 duties herein assigned the Instituting Minister as he may choose, 
 are removed. 
 
 ARTICLES OF RELIGION. 
 
 These have been placed at the end of the Prayer Book and 
 given a separate title-page.
 
 428 
 
 Appendix. 
 
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 430 Appendix. 
 
 APPENDIX C. 
 
 *LIST OF PRAYER BOOKS, AND PORTIONS THEREOF, PUBLISHED IN 
 
 MEXICO, CANADA AND THE UNITED STATES, PRIOR TO THE 
 
 YEAR l86l, WITH QUOTATION OF PRICES. 
 
 Abbreviations : C. E. Church of England ; A. E. C. American Episcopal Church ; 
 K. C. Roman Catholic ; R. D. C. Reformed Dutch Church ; M. E. C. Methodist 
 Episcopal Church ; U. C. Universalist Church : P. C. Presbyterian Church : 
 M. B. Moravian Brethren ; S. Swedenborgian ; H. Huguenot ; J. Jewish ; U. Uni- 
 tarian ; D. U. Denomination Unknown : E. L. Evangelical Lutheran. 
 
 1561. 
 
 Missale Romanum Ordinarium. (R. C.) Mexico, Antonio de 
 Espinosa. Folio, $1,250.00. 
 
 1567. 
 
 Incipiunt Hore Beate Marie, virginis, secundus ordinem 
 Fratru Predicatorum. (R. C.) Mexico, Petrus Ocharte. 4, 
 $550.00. 
 
 I579- 
 
 Ceremonial Y Rubricas Generales, Con Laorden de celebrar 
 las missas y auifos paralos defectos q acercadellas pueden 
 acontecer. Sacados del nueuo Missal Tridentino. Y traduzido 
 por el muy R. P. Fray luan Ozcariz. Dirijido al Illustrissimo 
 y Reuerendissimo Senor D. Pedro Moya de Cotreras, Arcobispo 
 de Mexico, del Consejo de su Majestad, etc. (R. C.) Mexico, 
 Pedro Balli. 8, $92.50. 
 
 1583- 
 
 Forma Brevis Administrandi apud Indos Sanctu Baptismi 
 Sacramentum : iuxtaordine Sanctse Romanae Ecclesiae : ex coces- 
 sione S. D. Pauli Papae III. nuper summa cura, & diligentia 
 limata, ac praelo mandata, per Fratrem Michaelem a carate 
 Minoritani. (R. C.) Mexico, Petrus Ocharte. 8, $125.00. 
 
 *The prices here quoted have been made up from book dealers' cat- 
 alogues, and reports of auctioneers, librarians and private buyers. 
 They are not infallible, but approximate. To save space the titles in 
 many cases have been abbreviated, but enough has been given, to 
 identify the books. In titles of more than one volume the price 
 refers to the set and not to single books.
 
 Appendix. 431 
 
 1614. 
 
 Manual breve y forma de administrar los Santos Sacramentos 
 a los indos universalmenti ; ex concessione Pau. Papae III. 
 (R.C.) Mexico, Maria de Espinosa. 8, $80.00. 
 
 1730. 
 
 Ritual para administrar los Santos Sacramentos, etc. (R. C.) 
 
 Mexico. 4, $80.00. 
 
 1642. 
 
 Manual breve y forma de administrar los Santos Sacramentos, 
 etc. (R. C.) Mexico, Francisco Robledo. 4, $75.00. 
 
 1669. 
 
 Manual breve y forma de administrar los Santos Sacramentos, 
 etc. (R. C.) Mexico, Francisco Rodriquez Lupercio. 8, 
 $60.00. 
 
 1674. 
 
 Manual de Administrar los Santos Sacramentos. (R. C.) 12, 
 $50.00. 
 
 Morning and Evening Prayer in Mohawk. (C. E.) New 
 York, William Bradford. Small 4, $240.00. 
 
 ^Si- 
 
 Manual breve y forma de administrar los Santos Sacramentos, 
 etc. (R. C.) Mexico, Joseph Bernardo de Hogal. 4, $48.00. 
 
 1732. 
 
 Manual breve y forma de administrar los Santos Sacramentos, 
 etc. (R. C.) Mexico, Joseph Bernardo de Hogal. 4, $40.00. 
 
 1760. 
 
 The Form of Prayer which was performed at the Jews' 
 Synagogue in the City of New York, on Thursday October 23, 
 1760; Being the Day appointed by Proclamation for a General 
 Thanksgiving to Almighty God for the Reducing of Canada to
 
 432 Appendix. 
 
 His Majesty's Dominions. (J.) New York, W. Weyman. 
 12, $25.00. 
 
 1762. 
 
 Form of Prayer for the Seventh Day of May. (C. E. ) New 
 York, William Weyman. 12, $25.00. 
 
 1763- 
 
 Morning and Evening Prayer in Mohawk. (C. E. ) Boston, 
 Richard and Samuel Draper. Small 4, $50.00. 
 
 1766. 
 
 Prayers for Shabbath, Rosh-Hashanah, and Kippur (J.) 
 New York, John Holt. Square 12, $50.00. 
 
 1767. 
 
 The Family Prayer Book, containing Morning and Evening 
 Prayers. Ephrata, Printed for William Barton. 16, 35.00. 
 
 Psalms of David, with Confession of Faith, Liturgy, etc., of 
 the Reformed Dutch Church. New York, James Parker. 12, 
 $25.00. 
 
 Prayer Book in Montagnais. (R. C.) Quebec, Brown & Gil- 
 more. Small 4, $50.00. 
 
 1768. 
 
 Officia Sanctorum in Breviario Romano. (R. C.) Mexico. 4, 
 $25.00. 
 
 1769. 
 
 Morning and Evening Prayer in Mohawk. (C. E.) New 
 York, W. Weyman and Hugh Gaine. 8, $75.00. 
 
 1770. 
 
 The Garden of the Soul. (R. C.) Philadelphia, Joseph 
 Cruikshank. 18, $50.00. 
 
 *774- 
 
 A Manual of Catholic Prayers. (R. C.) Philadelphia, 
 R. Bell. 12, $30.00.
 
 Appendix. 433 
 
 1776. 
 
 Reglement de la Confrerie de 1' Adoration Perpetuelle du 
 S. Sacrement et de la Bonne Morte. (R. C.) Montreal, 
 F. Mesplet & C. Berger. 16, $15.00. 
 
 Delaware, Indian and English Spelling Book with Prayers, etc. 
 (M. B.) Philadelphia, Henry Miller. 16, $25.00. 
 
 1777. 
 
 Officium in honorem Domini nostri J. C., etc. (R. C.) 
 Montreal, F. Mesplet. 12, $4.00. 
 
 1778. 
 
 Neuvaine en 1'honneur de St. Francois Xavier. (R. C.) Mon- 
 treal, F. Mesplet. $3.00. 
 
 1780. 
 
 Morning and Evening Prayer in Mohawk. (C. E.) Quebec, 
 William Brown. 8, $50.00. 
 
 Morning Prayer for the use of the College of Philadelphia. 
 (A. E. C.) John Dunlap. 12, $15.00. 
 
 1781. 
 
 Primer and Prayers in Mohawk. (C. E.) Montreal, Printed 
 at Fleury Mesplets. Square 24, $75.00. 
 
 1785. 
 
 Liturgy collected principally from the Book of Common 
 Prayer, for the use of the First Episcopal Church of Boston. 
 (U.) Boston, Peter Edes. 12, $20.00. 
 
 1786. 
 
 The Book of Common Prayer And Administration of the 
 Sacraments And other Rites and Ceremonies As revised and 
 proposed to the Use of The Protestant Episcopal Church, etc. 
 (A. E. C.) Philadelphia, Hall & Sellers. 12, $150.00. 
 
 The Communion Office, or order for the administration of the 
 Holy Eucharist, or Supper of the Lord, with private devotions. 
 (A. E. C.) New London, T. Green. 12, $125.00.
 
 434 Appendix. 
 
 Prayers in Scripture Expression. By Matthew Henry. (P. C.) 
 Wilmington, Del. 16, $3.00. 
 
 1788. 
 Officia Sanctorum in Breviario Romano. (R. C ) Mexico. 4. 
 
 1789. 
 
 The Devout Christian's Vade Mecum. (R. C.) Philadelphia, 
 M. Carey. 32, $10.00. 
 
 1790. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Hall 
 & Sellers. 12, $15.00. 
 
 1791. 
 
 The Pious Guide. (R. C.) Georgetown, D. C., James Doyle. 
 12, $10.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Hall 
 & Sellers. 12, $10.00. 
 
 Book of Offices. (A. E. C.) Philadelphia, Hall & Sellers. 
 4, $12.00. 
 
 Book of Offices. (A. E. C.) Philadelphia, Hall & Sellers. 
 Fol., 15.00. 
 
 1792. 
 
 The Garden of the Soul. (R. C.) Philadelphia, M. Carey. 
 12, $15.00. 
 
 The Pious Guide. (R. C.) Georgetown, D. C. James Doyle. 
 12, $8.00. 
 
 The Devout Christian's Vade Mecum. (R. C.) Philadelphia, 
 M. Carey. 32, $8.00. 
 
 The Order of Worship or Forms of Prayer for the New 
 Church. (S.) Baltimore, Samuel and John Adams. 12, $30.00. 
 
 1793- 
 
 Book of Common Prayer. (A. E. C.) New York, Hugh 
 Gaine. 12, $10.00. 
 
 The Ordination Offices. (A. E. C.) New York, Hugh Gaine. 
 Royal Folio, $15.00.
 
 Appendix. 435 
 
 1794- 
 
 Book of Common Prayer. (A. E. C.) New York, Hugh 
 Gaine. 12, $8.00. 
 
 Book of Common Prayer. (A. E. C.) Boston, Manning 
 & Loring. 12, $8.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Hall 
 & Sellers. 12, $8.00. 
 
 Book of Common Prayer (A. E. C.) Boston, Thomas 
 & Andrews. 12, $8.00. 
 
 1795- 
 
 Recueil de cantiques a 1'usage des Missions, etc. (R. C.) 
 Quebec, John Neilson. 12, $5.00. 
 
 The Psalter or Psalms of David, Printed as they are to be sung 
 in Churches, with the Order for Morning and Evening Prayer 
 daily throughout the Year. (A. E. C.) New London, Thomas 
 C. Green. 12, $125.00. 
 
 Book of Common Prayer. (A. E. C.) New York. Hugh 
 Gaine. Fol., $12.50, 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, W. Young 
 & J. Ormrcd. 12, $9.00. 
 
 A Hymn and Prayer Book. (E. L.) New York, Hurtin 
 & Commardinger. 18, $25.00. 
 
 1796. 
 
 Heures romaines. (R. C.) Quebec, John Neilson. 12, 
 $10.00. 
 
 Recueil de cantiques, etc., 2 vols. (R. C.) Quebec, John 
 Neilson. 12, $5.00. 
 
 La Journee du Chretien. (R. C.) Baltimore, W. Pechin. 
 24, $2.50. 
 
 1797. 
 
 La Journee du Chretien. (R. C.) Quebec, Louis Germain. 
 24, $2.50. 
 
 Recueil du cantiques, etc. (R. C.) Quebec, John Neilson. 
 12, $5.00.
 
 436 Appendix. 
 
 Book of Common Prayer. (A. E. C.) New York, T. Allen. 
 12, $5.00. 
 
 The Catholic Liturgy. Compiled by Nathan Davies. (D. U.) 
 Boston, Samuel Hall. 8, $15.00. 
 
 Golden Treasury, with a few Forms of Prayer. (D. U.) New 
 York. 12, $1.00. 
 
 1798. 
 
 Book of Common Prayer. (A. E. C.) New York, Hugh 
 Gaine. 24, $4.50. 
 
 A Short Abridgment of Christian Doctrine, with prayers. 
 (R. C.) Baltimore, Michael Duffy. 18, $5.00. 
 
 1799. 
 
 Formularies de Prieres a 1'usage, des Pensionnaires de Religi- 
 euses Ursulines. (R. C.) Quebec. 12, $3.75. 
 
 1800. 
 
 Le graduel remain & 1'usage du Diocese de Quebec. (R. C.) 
 Quebec, John Neilson. 8, $10.00. 
 
 Book of Common Prayer. (A. E. C.) Boston, I. Thomas 
 & E. T. Andrews. 12, $4.50. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Hall 
 & Sellers. 12, $5.00. 
 
 Book of Common Prayer. (A. E. C.) Wilmington, Del., 
 Peter Brynberg. 24, $4.25. 
 
 1801. 
 
 Le graduel remain a 1'usage du Diocese de Quebec. Quebec, 
 John Neilson. 8, $8.00. 
 
 Le processional romaine a 1'usage du diocese de Quebec. 
 (R. C.) Quebec, John Neilson. 8, $5.00 
 
 The Devout Christian's Vade Mecum. (R. C.) Baltimore, 
 Warner & Hanna. 32, $3.50. 
 
 Book of Common Prayer. (A. E. C.) Brooklyn, Thomas 
 Kirk. 8, $3.50.
 
 Appendix. 437 
 
 1802. 
 
 Le gradual remain a 1'usage du Diocese de Quebec. John 
 Neilson. 8, $8.00. 
 
 Le Vesperal remain a 1'usage du Diocese de Quebec. (R. C.) 
 Quebec, John Neilson. 8, $4.00. 
 
 Book of Common Prayer. (A. E. C.) Worcester, Isaiah 
 Thomas, Jr. 16, $3.50. 
 
 1803. 
 
 Book of Common Prayer. (A. E. C.) New York, T. & J. 
 Swords, 18, $3.00. 
 
 Book of Common Prayer. (A. E. C.) New York, Printed by 
 George Foreman for William Durell. 16, $3.00. 
 
 Book of Common Prayer. (A. E. C.) New York, Printed by 
 George Foreman for Peter Brynberg, Wilmington, Del. 16, 
 
 $3-75- 
 
 Book of Common Prayer. (A. E. C.) New York, Samuel 
 Campbell. 24, $3.00. 
 
 Book of Common Prayer. (A. E. C.) New York, Printed by 
 William A. Davis for Samuel Campbell. 24, $3.00. 
 
 Book of Common Prayer. (A. E. C.) Wilmington, Del., 
 Peter Brynberg. 32, $2.50. 
 
 Roman Catholic Manual. Boston, Manning & Loring. 24, 
 
 $3-50. 
 
 Hymns and Liturgy in Delaware Indian. (M. B.) Phila- 
 delphia, Henry Switzer. 12, $15.00. 
 
 1804. 
 
 Recueil de cantiques, etc. (R. C.) Quebec, John Neilson. 
 16, $2.00. 
 
 Recueil de cantiques, etc. (R. C.) Quebec, Thomas Gary 
 & Co. 16, $2.00. 
 
 Key of Paradise. (R. C.) Baltimore. 18, $1.25. 
 
 1805. 
 
 Book of Common Prayer. (A. E. C.) New York, T. & J. 
 Swords. 26, $2.50.
 
 438 Appendix. 
 
 Book of Common Prayer. (A. E. C.) New York, Peter 
 A. Mesier. 4, $3.25. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, I. A. Plow- 
 man. 8, $3.00. 
 
 Book of Common Prayer. (A E. C.) New York. 4, $3.25. 
 
 1806. 
 
 Book of Common Prayer. (A. E. C.) New York, Alexander 
 Ming. 12, $2.25. 
 
 Book of Common Prayer. (A. E. C.) New York, Peter 
 A. Mesier. 8, $3.00. 
 
 1807. 
 
 Instructions chretiennes pour les jeunes gens, etc. (R. C.) 
 Quebec, John Neilson. 16, $1.50. 
 
 Catechisme ou Abrege de la Doctrine Chretienne, with Prayer. 
 (R. C.) Baltimore, Jean W. Butler. 32, $1.25. 
 
 1808. 
 
 Catechism and Prayers. (R. C.) New York, Bernard Dornin. 
 16, $1.50. 
 
 Manuale Clericorum Seminarii Sulpitii Baltimorensis. (R. C.) 
 Baltimore, John W. Butler. 24, $3.25. 
 
 The Pious Guide. (R. C.) New York, Bernard Dornin. 
 12, $3.00. 
 
 Book of Offices. (A. E. C.) New York, Hugh Gaine. 4', 
 $5.00. 
 
 Office of Institution. (A. E. C.) New York, T. & J. Swords. 
 8, $2.50. 
 
 Book of Common Prayer. (A, E. C.) Baltimore, William 
 Warner. 18, $2.00. 
 
 Book of Common Prayer. (A. E. C.) New York, Campbell 
 & Mitchell, 24, $1.75. 
 
 1809. 
 
 The Pious Guide. (R. C.) New York, Bernard Dornin. i2 L , 
 $3.00. 
 
 True Piety. (R. C.) Baltimore, Warner & Hanna. 18. $2.50.
 
 Appendix. 439 
 
 La solide devotion a les tres-sainte familee de Jesus, Marie 
 & Joseph. (R. C.) Quebec. 16, $1.50. 
 
 Catechisme ou Abrege de la Doctrine Chretienne, with prayers. 
 (R. C.) Office de Libraire Catholique Remain. 24, $2.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, John 
 Bioren. 16, $2.00. 
 
 1810. 
 
 The Office of the Holy Week. (R. C.) Baltimore, Printed 
 for Bernard Dornin by G. Dobbin & Murphy. 12, $2.25. 
 
 Catechism and Prayers. (R. C.) New York, B. Dornin. 
 16, $1.00. 
 
 Officium in festo sanctae familiae Jesu, Mariae, Joseph. (R. C.) 
 Quebec. 8, $1.30. 
 
 Book of Common Prayer. (A. E. C.) New York, T. & J. 
 Swords. 24, $1.75. 
 
 Book of Common Prayer. (A. E. C.) New York, T. &J. 
 Swords. 12, $2.00. 
 
 1811. 
 
 Book of Common Prayer. (A. E. C.) Boston, J. T Buck- 
 ingham. 8, $2.50. 
 
 Book of Common Prayer. (A. E. C.) Boston, Charles 
 Williams. 8, $2.50 
 
 Roman Catholic Manual. Boston, J. T. Buckingham. 18, 
 $2.00. 
 
 A Liturgy collected for the use of the Church at King's Chapel, 
 Boston. (U.) Boston. 8, $4.50. 
 
 1812. 
 
 Heures romaines. (R. C.) Quebec, John Neilson. 12, $5.00. 
 
 Le graduel remain a 1'usage du Diocese de Quebec. Quebec, 
 John Neilson. 8, $5.00. 
 
 Heures romaines. (R. C.) Montreal, C. P. Leprohon. 32, 
 53.50. 
 
 Recueil de cantiques, etc. (R. C.) Quebec. 12, $1.25. 
 
 The Spiritual Mirror of the Confraternity of St. Augustine and 
 St. Monica. (R. C.) Philadelphia, A. Pagan. 18, $1.50.
 
 440 Appendix. 
 
 The Devout Christian's Vade Mecum. (R. C.) Baltimore, 
 William Warner. 32, $1.50. 
 
 Morning and Evening Prayer, etc. (A. E. C.) Boston, Charles 
 Williams. 12, Engraved title page, $4.50. 
 
 Book of Common Prayer, (A. E. C.) Philadelphia, Moses 
 Thomas. 12, $2.00. 
 
 Book of Common Prayer. (A. E. C.) New York, D. & G. 
 Bruce. 48, $1.50. 
 
 1813. 
 
 Devout Christian's Vade Mecum. (R. C.) New York, T. Kin- 
 nersley. 32, $1.25. 
 
 The Pious Guide. (R. C.) New York, Bernard Dornin. i2 c , 
 $2.50. 
 
 Man's Only Affair, with prayers and vespers. (R. C.) New 
 York. T. Seymour. 24, $2.00. 
 
 Manuel du Chretien. (R. C.) Quebec. 32, $1.50. 
 
 Exercise Tres-devot envors St. Antoine de Padoue. (R. C.) 
 Montreal, James Brown. 16, $1.75. 
 
 La Imitation, etc. (R. C.) Quebec. 16, $2.50. 
 
 Spelling Book and Prayers in Iroquoian. (A. E. C.) Platts- 
 burgh, F. C. Powell. 16, $3.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, W. W. 
 Woodward. 48, $1.75. 
 
 Hymns and Liturgy of the Protestant Church of the United 
 Brethren. (M. B.) Philadelphia, Conrad Zentler. 8, $40.00. 
 
 1814. 
 
 The Garden of the Soul. (R. C.) Baltimore. 12, $1.25. 
 
 Christian's Manual of Faith and Doctrine. (R. C.) New 
 York. 1 8, $1.00. 
 
 Petite Manuel du Chretien. (R. C.) Quebec. 32, $1,00. 
 
 True Piety. (R. C.) Baltimore, William Warner 12, 
 $1.50. 
 
 The Scapular, with Office for the B. V. Mary. (R. C.) Phil- 
 adelphia, A. Fagan. 18, $1.50. 
 
 Two Sermons on Family Prayer, with collection of Prayers.
 
 Appendix. 
 
 441 
 
 By Rev. Charles Stewart. (C. E.) Montreal, Nahum Mower. 
 8, $6.00. 
 
 A Form of prayer and thanksgiving to Almighty God ; to be 
 used on Thursday, the Twenty-first Day of April, 1814, etc. 
 (C. E.) Quebec, John Neilson. 4, $10.00. 
 
 Book of Common Prayer. (A. E. C.) Baltimore, Leeds 
 & Coale. 12, $2.00. 
 
 Psalms and Hymns with the Catechism, Confession of Faith 
 and Liturgy of the Reformed Dutch Church. New York, George 
 Foreman. 8, $1.50. 
 
 1815. 
 
 Book of Common Prayer. (A. E. C.) 
 & Maxwell. 16, $1.25. 
 
 Book of Common Prayer. (A. E. C.) 
 Swords. i2 u , $1.50. 
 
 Book of Common Prayer. (A. E. C.) 
 Swords. 24, $1.00. 
 
 Book of Common Prayer. (A. E. C.) 
 Swords. 16, $1.00. 
 
 The Pious Guide. (R. C.) New York, Bernard Dornin. 
 
 12, $1.50. 
 
 The Pious Guide. (R. C.) Georgetown, D. C., Joseph Milli- 
 gan. 12, $1.50. 
 
 Le petit Catechisme, with prayers. (R C.) Quebec. 16, $1.00. 
 
 A Form of prayer and thanksgiving to Almighty God ; to be 
 used On Thursday, the Sixth Day of April, 1815, being the Day- 
 appointed by Proclamation for a General Thanksgiving to 
 Almighty God : For putting an end to the War in which we 
 were engaged against the United States of America. (C. E.) 
 Quebec, John Neilson. 4, $7.50. 
 
 Baltimore, Coale 
 New York, T. & J. 
 New York, T. & J. 
 New York, T. & J. 
 
 Prayer Book in Mohawk 
 man. :8 C , $75.00. 
 
 L'Office de la semaine sainte. 
 Key to Paradise. New York. 
 
 1816. 
 
 (R. C.) 
 
 Montreal, Lane & Bow- 
 
 (R. C.) Quebec. 8, 
 
 12, $1.25.
 
 442 Appendix. 
 
 La Journee du Chretien. (R. C.) Montreal, Lane & Bowman. 
 32, $1.50. 
 
 Journee du Chretien. Latin and French. (R. C.) Phila- 
 delphia, M. Carey. 18, $1.50. 
 
 A Catechism, with prayers. (R. C.) Philadelphia, William 
 Fry. 12, $1.25. 
 
 Petites Etrennes Spirituelles. Latin and French. (R. C.) 
 Philadelphia, M. Carey. 32, $1.00 
 
 Book of Common Prayer. A. E. C.) Boston. 8. $1.50. 
 
 Book of Common Prayer. (A. E. C.) T. & J. Swords. 
 24, $1.00. 
 
 Book of Common Prayer. (A. E. C.) New York, New York 
 Bible and Common Prayer Book Society. 24, $1.00. 
 
 Prayers in the language of the Six Nations. (A. E. C.) 
 Albany, G. T. Loomis & Co. 8, $10.00. 
 
 1817. 
 
 Book of Common Prayer. (A. E. C.) New York, R. & W. 
 A. Barton. 12, $1.50. 
 
 Book of Common Prayer. (A. E. C.) New York, W. B. Gilley. 
 Engraved title page and illustrations. 18, $3.00. 
 
 Book of Common Prayer. (A. E. C.) New York, W. B. Gilley. 
 32, $1.00. 
 
 Book of Common Prayer. (A. E. C.) Baltimore, Joseph 
 N. Lewis. 24, $1.00. 
 
 Prayer Book in Montagnais. (R. C.) Quebec, C. La Francois. 
 12, $35 - 
 
 The Catholic School Book, with Prayers. (R. C.) Montreal, 
 N. Mower. 12, $1.00. 
 
 Catechism and Prayers. (R. C.) Quebec, New Printing Office. 
 
 I2 C , $I.OO. 
 
 1818. 
 
 The Devout Communicant. (R. C.) Philadelphia, Bernard 
 Dornin. 18, $1.00. 
 
 Catechism with prayers. (R. C.) Quebec, New Printing 
 Office. 24, $1.00.
 
 Appendix. 443 
 
 Catechisme et Prieres, ou Abrege de la Doctrine Chretienne. 
 (R. C.) Baltimore, Fielding Lucas. 24, $1.00. 
 
 Book of Common Prayer. (A. E. C.) New York, Prayer 
 Book Society. 8, $1.50. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Prayer 
 Book Society. 8, $1.50. 
 
 Book of Common Prayer. (A. E. C.) Baltimore, Joseph 
 Robinson. 12, $1.25. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Henry 
 
 F. Anners. 8, $1.50. 
 
 1819. 
 
 Nouveau recueil de cantiques a 1'usage du diocese de Quebec, 
 etc. (R. C.) Quebec, Imprime a la Nouvelle Imprimerie, Halle 
 des Franc-macons. 8, $10.00. 
 
 The Christian's Monitor. (R. C.) New York, W. H. Creagh. 
 18, $1.00. 
 
 Book of Common Prayer. (A. E. C.) New York, Henry 
 L. Megary. 8, $1.50. 
 
 Book of Common Prayer. (A. E. C.) Baltimore, Joseph 
 Robinson. 8, $1.50. 
 
 Book of Common Prayer. (A. E. C.) New York, W. B. Gilley. 
 8, $1.50. 
 
 Hymns and Liturgy of the Protestant Church of the United 
 Brethren. (M. B.) Philadelphia, Conrad Zentler. 8, $15.00. 
 
 1820. 
 
 The Devout Christian's Vade Mecum. (R. C.) E. Cummiskey. 
 18, $1.00. 
 
 L'Office de 1'Eglise. (R. C.) Quebec, John Neilson. i2 c , 
 $2.50. 
 
 Neuvaine en 1'honneur de St. Francois Xavier. (R. C.) Quebec. 
 12, $2.00. 
 
 Spelling Book with prayers in the language of the Seven 
 Iroquois Nations. (A. E. C.) Utica, William Williams. i6 c , 
 $5.00. 
 
 Book of Common Prayer. (A. E. C.) New York, Henry 
 L. Megary. :6 C , $1.25.
 
 444 Appendix. 
 
 1821. 
 
 Book of Common Prayer. (A. E. C.) New York, W. B. Gilley. 
 18, $2.25. 
 
 Book of Common Prayer. (A. E. C.) New York, W. B. Gilley. 
 48, $1.00. 
 
 Instructions sur les devotions du saint Rosaire, etc. (R. C.) 
 Quebec, C. Le Francois. 12' , $1.50. 
 
 Book of Common Prayer of the Evangelical Episcopal Church. 
 Baltimore, Richard I. Matchett. 18, $50.00. 
 
 1822. 
 The Roman Missal. (R. C.) New York, William H. Creagh. 
 
 12, $1.50. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Common 
 Prayer Book Society. 8, $1.25. 
 Book of Common Prayer. (A. E. C.) Baltimore, E. J. Coale 
 
 & Co. 12, $I.OO. 
 
 The Liturgy of the New Jerusalem Church. (S.) Phila- 
 delphia, Thomas S. Manning. 18, $10.00. 
 
 1823. 
 
 Book of Common Prayer, with commentary, by Bishop 
 Brownell. (A. E. C.) New Haven, Sidney's Press. 4, $1.75. 
 
 Book of Common Prayer. (A. E. C.) Albany, E. & E. 
 Hosford. 32, $1.00. 
 
 Book of Common Prayer. (A. E. C.) New York, Bliss 
 & White. 48, $1.00. 
 
 1824. 
 
 True Piety. (R. C.) Philadelphia, E. Cummiskey. 18, 
 Si. oo. 
 
 True Piety. (R. C.) Lexington, Kentucky Gazette Office. 
 18, $1.00. 
 
 1825. 
 
 True Piety. (R. C.) Georgetown, D. C., Joseph Milligan. 
 12, $1.00.
 
 Appendix, 445 
 
 The Pious Guide. Georgetown, D. C., Joseph Milligan. 12, 
 $1.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Thomas 
 Desilver. 8, $1.25. 
 
 Book of Common Prayer. (A. E. C.) New York, W. B. Gilley. 
 8, $1.25. 
 
 1826. 
 
 True Piety. (R. C.) Philadelphia, E. Cummiskey. 12, 
 $1.00. 
 
 1827. 
 
 Book of Common Prayer. (A. E. C.) Hartford, Silas Andrus. 
 48, $1.00. 
 
 Book of Common Prayer. (A. E. C.) New York, S. Marks. 
 16, $1.00. 
 
 Book of Common Prayer. (A. E. C.) New York, Caleb 
 Bartlett. 24, $1.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Samuel 
 F. Bradford. 16, $1.00. 
 
 Le graduel romaine a 1'usage des Diocese de Quebec. (R. C.) 
 Quebec, Neilson & Cowan. 12, $2.50. 
 
 Prince Hohenlohe's Prayer Book. (R. C.) Philadelphia, 
 
 E. Cummiskey. 12, $1.00, 
 
 A Word to the Wise, with prayers. (R. C.) Montreal, 
 L. Duvernay. 18, $1.50. 
 
 1828. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Samuel 
 
 F. Bradford. 8, $1.25. 
 
 Book of Common Prayer. (A. E. C.) Boston, Massachusetts 
 Missionary Society. 8, $1.25. 
 
 Book of Common Prayer. (A. E. C.) Hartford, Silas 
 Andrus. 16, $1.00. 
 
 Book of Common Prayer. (A. E. C.) New York, White, 
 Gallaher & White. 8, $1.25. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Church 
 Missionary House. 8 C , $1.25.
 
 446 Appendix. 
 
 Book of Common Prayer. (A. E. C.) New York, White, 
 Gallaher & White. 32, $1.00. 
 
 Book of Common Prayer. (A. E. C.) New York, White, 
 Gallaher & White. 48, $1.00. 
 
 Book of Common Prayer. (A. E. C.) Boston, James B. Dow. 
 8, $1.25. 
 
 Clergyman's Companion, or occasional offices of the Protestant 
 Episcopal Church. 2 vols. New York, T. & J. Swords. 12, 
 $1.25. 
 
 1829. 
 
 Book of Common Prayer. (A. E. C.) Boston, Massachusetts 
 Episcopal Missionary Society. 8, $1.25. 
 
 Book of Common Prayer. (A. E. C.) New York, W. B. Gilley. 
 8, $1.25. 
 
 Book of Common Prayer. (A. E. C.) " T. & J. Swords, 
 24, $1.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, William 
 Stavely. 24, $1.00. 
 
 Book of Public Worship. (S.) Boston, Milliard, Gray, Little 
 & Wilkins. 18, $5.00. 
 
 The Office of the Holy Week. (R. C.) Baltimore, Fielding 
 Lucas. $1.00. 
 
 Mohawk Primer, with prayers. (M. E.) New York, Con- 
 ference Office, J. Collard. 32, $15.00. 
 
 1830. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Samuel 
 F. Bradford. 8 C , $1.25. 
 
 Book of Common Prayer. (A. E. C.) New York, Protestant 
 Episcopal Press. 18, $1.00. 
 
 Book of Common Prayer. (A. E. C.) Protestant Episcopal 
 Press. 8, $1.25. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, William 
 Stavely. 24 C , $1.00. 
 
 Book of Common Prayer. (A. E. C.) New York, Caleb 
 Bartlett. 24, $1.00.
 
 Appendix. 447 
 
 Catechism, Chants and Prayers in Ottawa. (R. C.) Detroit, 
 George L. Whitney. 12, $35.00. 
 
 Litanies and Prayers in Nipissing. (R. C.) Montreal, Ludger 
 Duvernay. 18, $10.00. 
 
 A. Collection of Psalms and Hymns, with the Evening Office. 
 (R. C.) Washington, D. C., F. Haliday. 12, $1.25. 
 
 The Catholic Christian's Guide to Heaven. (R. C.) New 
 York, James Ryan. 12, 750. 
 
 Considerations upon Christian Truths and Christian Duties, 
 digested into Meditations for Every day in the Year. Phila- 
 delphia, E. Cummiskey. 12, $1.00. 
 
 The Church Litany of the United Brethren. (M. B.) New 
 Echota, John F. Wheeler. 16, $15.00. 
 
 1831. 
 
 Book of Common Prayer. (A. E. C.) New York, Caleb 
 Bartlett. 24, 250. 
 
 Book of Common Prayer. (A. E. C.) New York, Protestant 
 Episcopal Press. 32, 25C. 
 
 Book of Common Prayer. (A. E.G.) Philadelphia, L. Johnson. 
 8 C , $1.25. 
 
 Book of Common Prayer. (A. E. C.) New York, Elam Bliss. 
 32, 250. 
 
 Book of Common Prayer. (A. E. C.) William Stavely. 
 16, 250. 
 
 Catholic Manual. (R. C ) Baltimore, Fielding Lucas. 
 12, 250. 
 
 Prayers suitable for Children and Sunday Schools. Phila- 
 delphia, American Sunday School Union. 18, SQC. 
 
 1832. 
 
 Prayers, Litanies, etc., in Ottawa. (R. C.) Detroit, George 
 L. Whitney. Square 24, $12.00. 
 
 Catechism and Prayers in Abnaki. (R. C.) Frechette & Cie. 
 Quebec. 12, $5.00.
 
 448 Appendix. 
 
 The Catholic Manual. (R. C.) New York, James Ryan. 
 12, 250. 
 
 The Elevation of the Soul to God by means of Spiritual Con- 
 siderations and Affections. (R. C.) Philadelphia, Eugene 
 Cummiskey. 18, 250. 
 
 True Piety. (R. C.) Philadelphia, Eugene Cummiskey. 
 18, 250. 
 
 Book of Common Prayer. (A. E. C.) New York, Protestant 
 Episcopal Press. 32, 250. 
 
 Book of Common Prayer. (A. E. C.) New York, N. & J. 
 White. 48, 25c. 
 
 Book of Common Prayer. (A. E. C.) New York, Bartlett 
 & Raynor. 16, 250. 
 
 Hymns and Liturgy of the Protestant Church of the United 
 Brethren. (M. B.) Philadelphia, I. Ashmead & Co. 12, $5.00. 
 
 1833- 
 
 The Youth's Companion to the Sanctuary. (R. C.) Hart- 
 ford. I2 C , 25C. 
 
 Devout Manual, or Exercises of Piety. (R. C.) Baltimore. 
 
 12, 25C. 
 
 Prayer Book for Winnebago Indians. (R. C.) Detroit, George 
 L. Whitney. 16, $35.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Samuel 
 F. Bradford. 8, $1.25. 
 
 Book of Common Prayer. (A. E. C.) Protestant Episcopal 
 Press. 24, 25c. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Thomas 
 T. Ash. 8 C , $1.25. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, George 
 Latimer & Co. 24, 250. 
 
 1834- 
 
 Prayer Book for the Penobscot and Passamaquoddy Indians. 
 (R. C.) Boston, H. L. Devereux. 18, $15.00. 
 
 The Catholic Manual. (R. C.) Baltimore, Fielding Lucas, Jr. 
 
 I2 C , 25C.
 
 Appen dix . 449 
 
 The Christian's Guide to Heaven. (R. C.) Baltimore, 
 Fielding Lucas, Jr. 12, 250. 
 The Path to Paradise. (R. C.) Baltimore, Fielding Lucas, Jr. 
 
 12, 25C. 
 
 The Pious Guide. (R. C.) Baltimore, Fielding Lucas, Jr. 
 18, 25C. 
 
 Prince Hohenlohe's Prayer Book. (R.C.) Baltimore, Fielding 
 Lucas, Jr. 12, 25C. 
 
 The Key to Paradise. (R. C.) Fielding Lucas, Jr. 12, 25C. 
 
 The Garden of the Soul. (R. C.) Baltimore, Fielding 
 Lucas, Jr. 18, 25c. 
 
 Daily Devotion. (R. C.) Baltimore, Fielding Lucas, Jr. 
 18, 25C. 
 
 The Poor Man's Manual. (R. C.) Baltimore, Fielding 
 Lucas, Jr. 12, 25C. 
 
 The Pocket Manual or Devout Vade Mecum. (R. C.) Balti- 
 more, Fielding Lucas, Jr. 32, 25c. 
 
 The Pocket Missal. (R. C.) Baltimore, Fielding Lucas, Jr. 
 
 12, 50C. 
 
 The Roman Catholic Manual. Baltimore, Fielding Lucas, Jr. 
 18, 5oc. 
 
 The Office of the Holy Week. (R. C.) Baltimore, Fielding 
 Lucas, Jr. 18, 5oc. 
 
 The Lenten Monitor. (R. C.) Baltimore, Fielding Lucas, Jr. 
 
 I2 C , 50C. 
 
 The Layman's Ritual. (R. C.) New York, John Doyle. 
 
 I2 C , 50C. 
 
 An Abridgment of the Quebec Catechism. (R. C.) Montreal, 
 16, 25C. 
 
 Le Petit Catechisme du diocese de Quebec. (R. C.) Quebec, 
 Neilson & Cowan. 12, 5oc. 
 
 Book of Common Prayer. (A. E. C.) New York, R. Bartlett 
 & S. Raynor. 18, SQC. 
 
 Catechism and Prayers in Chippewa. (C. E.) Toronto, 
 Robert Stanton. 16, $10.00.
 
 Appendix. 
 
 1835- 
 
 Book of Common Prayer. (A. E. C.) New York, Bartlett 
 & Raynor. 16, 250. 
 
 Book of Common Prayer. (A. E. C.) New York, Common 
 Prayer Book Society. 24, 250. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, John 
 C. Peckin. 12, $1.00. 
 
 Book of Common Prayer. (A. E. C.) Baltimore, Joseph 
 N. Lewis. 8, $1.25. 
 
 Book of Common Prayer. (A. E. C.) Protestant Episcopal 
 Press. 8, $1.25. 
 
 Book of Common Prayer. (A. E. C.) New York, Common 
 Prayer Book Society. 8, $1.25. 
 
 1836. 
 
 The Month of Mary. (R. C.) Baltimore, Fielding Lucas, Jr. 
 32, 25C. 
 
 Prayers and Hymns in Chippewa. (R. C.) Quebec, Louis 
 Frechette & Cie. 32. $5.00. 
 
 Extrait du Ritual de Quebec. (R.C.) Quebec, Cary & Cie. 
 
 12, 5OC. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Carey 
 & Hart. 12, $1.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, and 
 Providence, W. Marshall & Co 12, $1.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Thomas 
 Latimer. 12, $1.00. 
 
 Book of Common Prayer. (A. E. C.) Auxiliary Prayer Book 
 Society. 24, 25C. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Bishop 
 White Prayer Book Society. 24, 250. 
 
 Book of Common Prayer. (A. E. C.) New York, Protestant 
 Episcopal Press. 12, $1.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Carey 
 & Hart. 16, 25c. 
 
 Book of Common Prayer. (A. E. C.) Buffalo, Oliver G. Steele. 
 24, 250.
 
 Appendix. 45 1 
 
 r 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Thomas 
 Latimer. 24, 250. 
 
 Book of Common Prayer. (A. E. C.) New York, Protestant 
 Episcopal Press. 32, 250. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Hooker 
 & Agnevv. 24 C , 250. 
 
 Book of Public Worship for the use of the New Church. (S.) 
 Boston, Otis Clapp. 8, $5.00. 
 
 Liturgy of the French Protestant Church of Charleston, S. C. 
 (H,) Charleston, James S. Burgess. 8, $35.00, 
 
 1837- 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Protestant 
 Episcopal Prayer Book Society. 12, $1.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Female 
 Protestant Episcopal Prayer Book Society. 4, $1.50. 
 
 Book of Common Prayer. (A. E. C,) Philadelphia, Desilver, 
 Thomas & Co. 8, $1.25. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Female 
 Protestant Episcopal Prayer Book Society. 12, $1.00. 
 
 A Prayer Book in the Language of the Six Nations of Indians. 
 (A. E. C.) New York, Swords, Stanford & Co. 12, $8.00. 
 
 1838. 
 
 A Manual of St. Mary's Seminary. (R. C.) Baltimore, Joseph 
 Robinson. 12, 750. 
 
 The Catholic Spiritual Prayer Book. (R. C.) Boston, Charles 
 T. Young. 12, 75c. 
 
 Le Petit Catechisme du diocese de Quebec, with prayers. 
 (R. C.) 12, 75c. 
 
 Book of Common Prayer. (A. E. C. Philadelphia, Thomas, 
 Cowperthwait & Co. 12, $1.00. 
 
 Book of Common Prayer. (A. E. C.) New York, A. Hanford. 
 8, $1.25. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Bishop 
 White Prayer Book Society. 24, 250.
 
 452 Appendix. 
 
 1839. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Protestant 
 Episcopal Prayer Book Society. 12, $1.00. 
 
 Book of Common Prayer. (A. E. C.) New York, H. & S. 
 Raynor. 16, 5oc. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Thomas, 
 Cowperthwait & Co. 12, $1.00. 
 
 Prayer and Hymns in Chippewa. (R. C.) Quebec, Louis 
 Frechette & Cie. 16, $10.00. 
 
 1840.* 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Henry 
 F. Anners. 32. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Protestant 
 Episcopal Prayer Book Society. 12. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Herman 
 Hooker. 16. 
 
 Book of Common Prayer. (A. E. C.) New York, Prayer 
 Book Society. 8. 
 
 Book of Common Prayer. (A. E. C.) Claremont, N. H., 
 Claremont Manufacturing Co. 24. 
 
 A Companion to the Altar. (A. E. C.) 12. 
 
 Family and Individual Prayers. (C. E.) Montreal. 12. 
 
 Devout Christian's Vade Mecum. (R. C.) New York, Owen 
 Phelan. 32. 
 
 Recueil choisi de cantiques, a 1'usage des missions, etc. 
 (R. C.) Quebec, Thomas Gary & Co. 16, $10.00. 
 
 Neuvaine en 1'honneur de St. Francois Xavier, arec 1'ordinare 
 de la Messe. (R. C.) Quebec. $1.00. 
 
 The Constitution of the Reformed Dutch Church of North 
 America, with Liturgy. Philadelphia, G. W. Mentz & Son. 18. 
 
 1841. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Female 
 Protestant Episcopal Prayer Book Society. 12. 
 
 * After 1840, Prayer Books with a few exceptions have only a small 
 market value. For this reason from this date onward, the price 
 mark is attached only to the titles that come within these exceptions.
 
 Appendix. 
 
 453 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Carey 
 & Hart. 24. 
 
 Book of Common Prayer. (A. E. C.) New York, Common 
 Prayer Book Society. 24. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Henry 
 F. Anners. 48. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, J. B. 
 Lippincott & Co. 8. 
 
 La solide devotion a la tres Sainte famille de Jesus, Marie 
 et Joseph. (R. C.) Montreal. 12, $1.00. 
 
 1842. 
 
 The Roman Missal. (R.C.) Philadelphia, E. Cummiskey. 12. 
 
 Key of Paradise. (R. C.) Baltimore, Lucas Bros. i2 c . 
 
 Compendium Ritualis Roman ad usum Dioecesum Provincise 
 Baltimorensis. (R. C.) Baltimore, John Murphy. 12. 
 
 Devotions to the Heart of Jesus. (R. C.) Philadelphia. 
 
 Prayers, Litanies, etc., in Ottawa. (R. C.) Detroit, Eugene 
 T. Smith. 16, $8.50. 
 
 Book of Common Prayer in English and Mohawk. (C. E.) 
 Hamilton, Can., Ruthven's Book and Job Office. 8, $20.00. 
 
 Book of Common Prayer. (A. E. C.) New York, H. & S. 
 Raynor. 24. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Female 
 Protestant Episcopal Prayer Book Society. 8. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Thomas, 
 Cowperthwait & Co. 12. 
 
 1843. 
 
 Way of the Cross in Nipissing. (R. C.) Montreal, Louis 
 Perrault. 12, $6.00. 
 
 The Catholic Companion. (R.C.) Philadelphia. 12. 
 
 St. Vincent's Manual. (R. C.) Baltimore, John Murphy 
 & Co. 18. 
 
 Le Petit Catechisme du diocese de Quebec. (R. C.) Montreal. 
 16, 75 c.
 
 454 Appendix. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Henry 
 F. Anners. 48. 
 
 Book of Common Prayer. (A. E. C.) New York, H. W. 
 Hewet. Royal 8, Illustrated, $2.50. 
 
 1844. 
 
 The Catholic Manual. (R. C.) Baltimore, Fielding Lucas, Jr. 
 1 8. 
 
 The Christian's Guide to Heaven. (R. C.) Baltimore, Fielding 
 Lucas, Jr. 32. 
 
 Daily Devotion. (R. C.) Baltimore, Fielding Lucas, Jr. 18. 
 
 Daily Companion. (R. C.) Baltimore, Fielding Lucas, Jr. 32. 
 
 Path to Paradise. (R. C.) Baltimore, Fielding Lucas, Jr. 48. 
 
 Daily Exercise. (R. C.) Baltimore, Fielding Lucas, Jr. 48. 
 
 Flowers of Piety. (R. C.) Baltimore, Fielding Lucas, Jr. 32. 
 
 Flowers of Piety. (R. C.) Baltimore, Fielding Lucas, Jr. 48. 
 
 Key of Heaven. (R. C.) Baltimore, Fielding Lucas, Jr. i8 c . 
 
 Layman's Ritual. (R. C.) Baltimore, Fielding Lucas, Jr. 18. 
 
 The Manual of Catholic Piety. (R. C.) Baltimore, Fielding 
 Lucas, Jr. 32. 
 
 Manual of Catholic Devotion. (R. C.) Baltimore, Fielding 
 Lucas, Jr. 32, 
 
 Pocket Companion. (R.C.) Baltimore, Fielding Lucas, Jr. 32. 
 
 Roman Missal. (R. C.) Baltimore, Fielding Lucas, Jr. i8 c . 
 
 Youth's Companion to the Sanctuary. (R. C.) Baltimore, 
 Fielding Lucas, Jr. 18. 
 
 Ursuline Manual. (R. C.) Revised by Rev. John Power. 
 Baltimore, Fielding Lucas. Jr. 18. 
 
 Catechism, Hymns and Prayers in Pottawotomi. (R. C.) 
 Cincinnati, Monfort & Conohans. 18, $12.00. 
 
 Prayer Book in Pottawotomi. (R. C.) St. Louis, W. J. Mullin. 
 18, $12.00. 
 
 Prayer Book in Montagnais. (R. C.) Quebec, J. B. Frechette. 
 12, $25.00. 
 
 Offices de la Sainte Vierge et des Morts. (R. C.) Montreal. 
 24, fi.oo.
 
 Appendix. 455 
 
 Le grand Catechisme a 1'usage du diocese de Quebec, with 
 prayers, (R. C.) Quebec. 8, $1.00. 
 
 Prayers in Ottawa. (A. E. C.) Detroit, Geiger & Christian. 
 
 12, $3.75. 
 
 Book of Common Prayer. (A. E. C.) New York, H. W. Hewet. 
 Illustrated. Royal 8, $2.50. 
 
 Book of Common Prayer. (A. E. C.) New York, Common 
 Prayer Book Society. 8. 
 
 Book of Common Prayer. (A. E. C.) Hartford, S. Andrus 
 & Son. 1 6. 
 
 Book of Common Prayer. (A. E C.) New York, Alexander 
 V. Blake. 8. 
 
 Book of Common Prayer. (A. E. C.) New York, Common 
 Prayer Book Society. 24. 
 
 1845. 
 
 Catholic Manual. (R. C.) Baltimore, Fielding Lucas, Jr. 18. 
 
 Daily Devotion. (R. C.) Baltimore, Fielding Lucas, Jr. i8 c . 
 
 Garden of the Soul. (R.C.) Baltimore, Fielding Lucas, Jr. 18. 
 
 Prince Hohenlohe's Prayer Book. (R. C.) Baltimore, 
 Fielding Lucas, Jr. 18. 
 
 Prince Hohenlohe's Prayer Book. (R. C.) Baltimore, 
 Fielding Lucas, Jr. 24. 
 
 Key of Paradise. (R. C.) Baltimore, Fielding Lucas, Jr. 18. 
 
 Office of the Holy Week. (R. C.) Baltimore, Fielding 
 Lucas, Jr. 18. 
 
 Path to Paradise. (R. C.) Baltimore, Fielding Lucas, Jr. 48. 
 
 Pious Guide. (R. C.) Baltimore, Fielding Lucas, Jr. 18. 
 
 Pocket Manual. (R.C.) Baltimore, Fielding Lucas, Jr. 18. 
 
 Pocket Missal. (R. C.) Baltimore, Fielding Lucas, Jr. 18. 
 
 Ceremonies of Low Mass. (R. C ) Baltimore, Fielding 
 Lucas, Jr. 8. 
 
 Child's Prayer and Hymn Book. (R. C.) Baltimore, Fielding 
 Lucas, Jr. 
 
 Daily Exercise. (R. C.) Baltimore, Fielding Lucas, Jr. 48. 
 
 Devout Christian's Vade Mecum. (R. C.) Baltimore, Fielding 
 Lucas, Jr.
 
 456 
 
 Appendix. 
 
 Key of Heaven. (R. C.) Baltimore, Fielding Lucas, Jr. 32. 
 
 St. Joseph's Manual. (R. C.) Baltimore, Fielding Lucas, Jr. 
 i8'-\ 
 
 Ursuline Manual. (R. C.) Baltimore, Fielding Lucas, Jr. 18. 
 
 Le Petit Catechisme du diocese de Quebec, with prayers. 
 Quebec. 12, 5oc. 
 
 Book of Common Prayer. (A. E. C.) Illustrated and rubri- 
 cated. Hartford, Silas Andrus & Son. 8 C , $1.25. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Henry 
 F. Anners, 18. 
 
 Book of Common Prayer. (A. E. C.) New York and Phila- 
 delphia, D. Appleton & Co. 8. 
 
 Book of Common Prayer. (A. E. C.) New York, Harper 
 & Bros. 16. 
 
 Book of Common Prayer. (A. E. C.) New York, Common 
 Prayer Book Society. 8. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Henry 
 F. Anners. 32. 
 
 Book of Common Prayer. (A. E. C.) New York, Harper 
 & Bros. 32. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, George 
 & Wayne. 24. 
 
 Book of Common Prayer. (A. E. C.) Oliver G. Steele. 18. 
 
 1846. 
 
 Prayers, Litanies, etc., in Ottawa. (R. C.) Detroit, Bagg 
 & Harmon. 32, $5.00. 
 
 Prayer Book in Pottawotomi. (R. C.) Baltimore, John 
 Murphy. 16, $10.00. 
 
 Prayers, etc., in Pewani and Pottawotomi. (R. C.) John 
 Murphy. 24, $8.00. 
 
 Neuvaine en 1'honneur de St. Antoine de Padoue. (R. C.) 
 Montreal. 18, $1.00. 
 
 The Pious Guide. (R. C.) Baltimore, Fielding Lucas, Jr. 32. 
 
 The Pious Guide. (R. C.) Baltimore, Fielding Lucas, Jr. 18. 
 
 Catholic Manual. (R. C.) Baltimore, Fielding Lucas, Jr. 18. 
 
 Daily Companion. (R. C.) Baltimore, Fielding Lucas, Jr. 32.
 
 Appendix. 457 
 
 Child's Prayer and Hymn Book. (R. C.) Baltimore, Fielding 
 Lucas, Jr. 
 
 Daily Exercise. (R. C.) Baltimore, Fielding Lucas, Jr. 48. 
 
 Key of Heaven. (R. C.) Baltimore, Fielding Lucas, Jr. 32. 
 
 Children's Companion. (R. C.) Baltimore, Fielding Lucas, Jr. 
 32. 
 
 Chapel Companion. (R. C.) Baltimore, Fielding Lucas, Jr. 
 
 3^. 
 
 Ursuline Manual. (R. C.) Baltimore, Fielding Lucas, Jr. iS. 
 
 A Short Treatise on Prayer, with prayers. (R. C.) Baltimore, 
 Fielding Lucas, Jr. 32. 
 
 Visitation Manual. (R. C.) Baltimore, John Murphy & Co. 
 
 24. 
 
 Prayer Book in Chippewa. (C. E.) Toronto. 8, $4.00. 
 
 Book of Common Prayer. (A. E. C.) New York, Harper 
 & Bros. 8. 
 
 Book of Common Prayer. (A. E. C.) New York, Stanford 
 & Swords. 8. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Miller 
 & Burlock. 16. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia. J. B. 
 Lippincott & Co. 32. 
 
 1847. 
 
 Pious Guide. (R. C.) Baltimore, Fielding Lucas, Jr. 24. 
 
 Pocket Manual. (R. C.) Baltimore, Fielding Lucas, Jr. 32". 
 
 Office of the Holy Week. (R. C.) Baltimore, Fielding 
 Lucas, Jr. 24. 
 
 The Devout Communicant. (R. C.) Baltimore, Fielding 
 Lucas, Jr. 24. 
 
 Child's Prayer and Hymn Book. (R. C.) Baltimore, Fielding 
 Lucas, Jr. 32. 
 
 Daily Exercise. (R. C.) Baltimore, Fielding Lucas, Jr. 48. 
 
 Ursuline Manual. (R. C.) Baltimore, Fielding Lucas, Jr. 18. 
 
 Journ^e du Chretien. (R. C.) New York, D. & J. Sadlier. 18. 
 
 The Garden of the Soul. (R. C.) New York, D. & J. Sadlier. 
 16.
 
 458 Appendix. 
 
 Prayers in Montagnais. (R. C.) Quebec, William Neilson. 
 12, $10.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Thomas 
 Wardle. 12. 
 
 A Collection of Hymns for the use of the Delaware Christian 
 Indians of the Missions of the United Brethren in North America, 
 with Liturgy. (M. B.) Bethlehem, J. & W. Held. 18, $5.00. 
 
 1848. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Henry 
 F. Anners. 12. 
 
 Book of Common Prayer. (A. E. C.) New York, D. Apple- 
 ton & Co. Philadelphia, George S. Appleton. 8 C . 
 
 Book of Common Prayer in German. (A. E. C.) New 
 York. 12. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, King 
 & Baird. 16. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Thomas 
 Wardle. 24. 
 
 Book of Common Prayer. (A. E. C.) New York, Stanford 
 & Swords. 48. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Henry 
 F. Anners. 48. 
 
 Catechism, Creed and Prayers in Montagnais. (R. C.) Quebec, 
 Augustin Cote et Cie. 12, $7.50. 
 
 Heures Romaines. (R. C.) Montreal, C. P. Leprohon. 32. 
 
 Manuel des Prieres de Notre Dame de Bon Secours a Montreal. 
 (R. C.) Montreal, Lowell & Gibson. 12. $2.00. 
 
 Le Petit Catechisme du diocese de Quebec, with prayers. 
 Quebec. 12, soc. 
 
 A Manual of Devotions for Confirmation and first Communion. 
 (R. C.) New York. 18. 
 
 St. Vincent's Manual. (R. C.) Baltimore, John Murphy. i8 c . 
 
 The Catholic Christian's Companion to Prayer, the Sacra- 
 ments and the Holy Sacrifice of the Mass. (R. C.) Baltimore, 
 John Murphy. 32.
 
 Appendix. 459 
 
 Child's Prayer and Hymn Book. (R. C.) Baltimore, John 
 Murphy. 32. 
 
 Guide to Heaven. (R. C.) Baltimore, John Murphy. 32. 
 
 Christian Sacrifice Illustrated. (R. C.) Baltimore, John 
 Murphy. 32. 
 
 True Piety. (R. C.) Baltimore, John Murphy. 18. 
 
 The Key of Paradise. (R. C.) Baltimore, John Murphy. iS 1 - . 
 
 Daily Exercise. (R. C.) Baltimore, John Murphy. 48. 
 
 The Chapel Companion. (R. C.) Baltimore, John Murphy. 
 32. 
 
 Miniature Key of Heaven and Catholic Christian's Daily 
 Companion. (R. C.) Baltimore, John Murphy. 48. 
 
 German Prayer Book. (R.C.) Baltimore, John Murphy. 32". 
 
 Hymn Book and Liturgy of the Protestant Church of the 
 United Brethren, in German. (M. B.) Philadelphia, John 
 H. Schwacke. 16, $2.50. 
 
 The Book of Daily Prayers. (J.) Philadelphia, C. Sherman. 
 8 C , $2.00. 
 
 1849. 
 
 Christian's Guide to Heaven. (R. C.) Philadelphia, Henry 
 McGrath. 32. 
 
 Christian's Guide to Heaven. (R. C.) Boston, Patrick 
 Donahoe. 32. 
 
 Daily Exercise. (R. C.) Boston, Patrick Donahoe. 
 
 St. Vincent's Manual. (R. C.) Baltimore, John Murphy & Co. 
 18. 
 
 The Catholic Christian's Companion. (R. C.) Baltimore, 
 John Murphy & Co. 32. 
 
 Child's Prayer and Hymn Book. (R. C.) Baltimore, John 
 Murphy & Co. 48. 
 
 Christian's Guide to Heaven. (R. C.) Baltimore, John 
 Murphy & Co. 32. 
 
 Christian Sacrifice Illustrated. (R. C.) Baltimore, John 
 Murphy & Co. 32. 
 
 Key of Paradise. (R.C.) Baltimore, John Murphy & Co. ifc l . 
 
 Daily Exercise, (R. C.) Baltimore, John Murphy & Co. 48.
 
 460 Appendix . 
 
 Chapel Companion. (R. C.) Baltimore, John Murphy & Co. 
 
 32- 
 
 Miniature Key of Heaven and Catholic Christian's Daily 
 Companion. (R. C.) Baltimore, John Murphy & Co. 32. 
 
 Catholic Manual. (R. C.) Baltimore, John Murphy & Co. 18. 
 
 Christian's Guide to Heaven. (R. C.) Baltimore, John 
 Murphy & Co. 18. 
 
 Daily Companion. (R. C.) Baltimore, John Murphy & Co. 
 32. 
 
 Devout Communicant. (R. C.) Baltimore, John Murphy & Co. 
 24. 
 
 Garden of the Soul. (R. C.) Baltimore, John Murphy & Co. 
 1 8. 
 
 Path to Paradise. (R.C.) Baltimore, John Murphy & Co. 48. 
 
 Formules des annonces, des fetes, etc. (R. C.) Quebec. 
 8. $1.50. 
 
 Book of Common Prayer with Bishop Brownell's Commentary. 
 (A. E. C.) New York. Royal 8, $1.25. 
 
 A Method for Prayer. By Matthew Henry. (P. C.) New 
 York, Robert Carter & Bros. 18. 
 
 1850. 
 
 Book of Common Prayer. (A. E. C.) New York, Stanford 
 & Swords. 16. 
 
 Book of Common Prayer. (A. E. C.) New York. Stanford 
 & Swords. 24. 
 
 Book of Common Prayer. (A. E. C.) New York, Stanford 
 & Swords. 4. 
 
 Book of Common Prayer. (A. E. C.) New York, Stanford 
 & Swords. Folio, $1.50. 
 
 Book of Common Prayer. (A. E. C.) Hartford, Silas 
 Andrus & Son. 32. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Henry 
 F. Anners. 24. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, J. B. 
 Lippincott & Co. 16.
 
 Appendix. 461 
 
 St. Vincent's Manual. (R. C.) Baltimore, John Murphy. 16. 
 
 Manual of the Sacred Heart. (R. C.) Philadelphia, Henry 
 McGrath. 18. 
 
 The Spirit of Prayer. (R. C.) Philadelphia, Henry McGrath 
 18. 
 
 Gems of Piety. (R. C.) Philadelphia, Henry McGrath. 64. 
 
 Book of Common Prayer. King's Chapel. (U.) Boston, 
 Ticknor, Reed & Fields. 8, $1.25. 
 
 1851. 
 
 Prieres pour les stations, etc. (R. C.) Quebec. 32. 
 
 Mohawk Primer and Prayer Book. (R. C.) Belleville, Bowell 
 & Moore. 16, $3.00. 
 
 Devotions to Mass applied to Holy Communion. (R. C.) 
 Philadelphia, Henry McGrath. 32. 
 
 Guide to Heaven. (R. C ) Philadelphia, Henry McGrath. 48. 
 
 Devout Manual. (R. C.) New York, Edward Dunigan & Bro. 
 32. 
 
 Daily Piety. (R. C.) New York, Edward Dunigan & Bro. 
 32. 
 
 Gems of Devotion. (R. C.) Baltimore, John Murphy & Co. 
 48. 
 
 The Garden of the Soul. (R. C.) Baltimore, Fielding 
 Lucas, Jr. 18. 
 
 The Pious Guide. (R. C.) Baltimore, Fielding Lucas. Jr. 32. 
 
 The Pious Guide. (R. C.) Baltimore, Fielding Lucas, Jr. 18. 
 
 Book of Common Prayer. (A. E. C.) Hartford, A. C. 
 Goodman & Co. 16. 
 
 Book of Common Prayer. (A. E. C.) New York, D. Apple- 
 ton & Co. 48. 
 
 Book of Common Prayer. (A. E. C.) Auburn, Alden 
 Beardsley & Co. Rochester, Wanzer, Foote & Co. 16. 
 
 The Gospel Liturgy. (U. C.) Philadelphia, G. Collins. 
 16, $1.50. 
 
 Liturgy and Hymns for the Protestant Church of the United 
 Brethren. (M. B.) Bethlehem, Julius W. Held. 18, $1.00.
 
 462 Appendix. 
 
 1852. 
 
 Hymns and Prayers in Montagnais. (R. C.) Montreal, Louis 
 Perrault. 16, $8.00. 
 
 Prayer Book in Mohawk. (R. C,) Montreal, John Lovell. 
 16, $10.00. 
 
 Manuel du Jubile, etc. (R. C.) Quebec, Cote & Cie. 12. 
 
 The New Catholic Manual. (R. C.) Philadelphia, Henry 
 McGrath & Sons. 24. 
 
 Catholic Piety. (R. C.) Philadelphia, Henry McGrath & Sons. 
 
 24 
 Catholic Piety. (R. C.) Philadelphia, Henry McGrath & Sons. 
 
 32. 
 
 St. Vincent's Manual. (R. C.) Baltimore, John Murphy & Co. 
 18. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, William 
 Rutter & Co. 12. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, King 
 & Baird. 32. 
 
 Daily Service and the Litany according to the use of the 
 Church Choral Society. (A. E. C.) New York. 16. 
 
 1853. 
 
 Book of Common Prayer. (A. E. C.) New York, Stanford 
 & Swords. 8. 
 
 Sacra Privata. (A. E. C.) New York. 12. 
 
 Book of Common Prayer in the language of the Six Nations of 
 Indians. (A. E. C.) New York, Protestant Episcopal Tract 
 Society. 16, $3.50. 
 
 Prayer Book in Chippewa. (C. E.) Toronto, Henry Rowsell. 
 $3-5. 
 
 Way to Heaven. (R. C.) New York, D. & J. Sadlier & Co. 32. 
 
 The Mission Book. (R. C.) New York, P. O'Shea. i8 c . 
 
 The Spirit of Devotion. (R. C.) Philadelphia, Henry 
 McGrath. Royal 32. 
 
 Christian's Guide to Heaven. (R. C.) Philadelphia, Henry 
 McGrath. 32.
 
 Appendix. 463 
 
 Guide to Heaven, or Daily Exercise. (R. C.) Philadelphia, 
 Henry McGrath. 48. 
 
 The Graces of Mary, or Instruction and Devotions for the 
 Month of May. (R. C.) New York, D. & J. Sadlier & Co. i6 c . 
 
 Liturgy and Hymns for the use of the Protestant Church of 
 the United Brethren. (M. B.) Bethlehem, Julius W. Held. 
 18, $1.00. 
 
 The Church Book of St. Peter's Church, Rochester, New York. 
 (P. C.) Rochester, Lee, Mann & Co. 12, $3.00. 
 
 The Liturgy of the French Protestant Church of Charleston, 
 S. C. (H.) Charleston, Steam Power Press of Walker & James. 
 12, $5.00. 
 
 The Form of Prayer of the Spanish and Portuguese Jews. (J.) 
 5 vols. Philadelphia. 12, $5.00. 
 
 1854- 
 
 Flowers of Piety. (R. C.) New York, E. Dunigan & Bro. 
 
 32. 
 
 Gems of Piety. (R. C.) Philadelphia, Henry McGrath. 64. 
 
 The Child's Own Prayer Book. (R. C.) Philadelphia, Henry 
 McGrath. 48. 
 
 St. Vincent's Manual. (R. C.) Baltimore, John Murphy & Co. 
 
 12. 
 
 The Mission Book. (R. C.) New York, E. Dunigan & Bro. 
 12. 
 
 Manuel du Jubile, etc. (R. C.) Quebec, Michel & Devereau. 
 12. 
 
 Catechism and Prayers in Mohawk. (R. C.) Montreal, 
 Louis Perrault. 16, $7.00. 
 
 Litanies, Prayers, etc., in Nipissing. (R. C.) Montreal, John 
 Lovell. 16, $5.50. 
 
 Prayer Book in Cree. (R. C.) Montreal, Louis Perrault. 
 12, $10.00. 
 
 Prayer Book in Cree. (C. E. ) Moose Factory, Hudson Bay. 
 16, $5.00.
 
 464 Appendix . 
 
 Book of Common Prayer. (A. E. C.) New York, D. Apple- 
 ton & Co. 8. 
 
 A Liturgy for the use of a Christian Church. (U.) Boston, 
 Crosby, Nichols & Co. 12, $1.50. 
 
 1855- 
 
 The Order of Prayer for Divine Service. (J.) Revised by 
 Dr. L. Merzbacher. 2 vols New York. 12, $3.00. 
 
 Prayer Book in Cree. (R. C.) Quebec. 16. $8.00. 
 
 Catechism and Prayers in Cree. (R. C.) Quebec. 16, $4.50. 
 
 Prayers, Litanies, etc., in Ottawa. (R. C.) Cincinnati, 
 J. A. Hemann. 16, 3.50. 
 
 The Manual of the Church. (R. C.) New York, John 
 McNichol. i6 c . 
 
 1856. 
 
 Indian Good Book in Abnaki. (R. C.) New York, Edward 
 Dunigan. 16, $8.00. 
 
 St. Vincent's Manual. (R. C.) Baltimore, John Murphy & Co. 
 16. 
 
 Hymns, Prayers and Way of the Cross in Cree. (R. C.) 
 Montreal, Louis Perrault. 24, $3.00. 
 
 Chants and Prayers in Montagnais. (R. C.) Quebec, Aug. 
 Cote et Cie. 16, $5.00. 
 
 Catechism, Creed and Prayers in Montagnais. (R.C.) Quebec, 
 Aug. Cote et Cie. 16, $6.00. 
 
 Book of Common Prayer. (A. E. C.) New York, Thomas 
 N. Stanford. 8. 
 
 Book of Common Prayer. (A. E. C.) New York, D. Apple- 
 ton & Co. 12. 
 
 Book of Common Prayer. (A. E. C.) New York, Dana & Co. 
 16. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, C. G. 
 Henderson & Co. 48. 
 
 Book of Common Prayer. (A. E. C.) New York, T. Nelson 
 & Sons. 32.
 
 Appendix. 465 
 
 The Liturgy and Hymns of the American Province of the 
 Moravian Church. Bethlehem. 18, $1.00. 
 
 A Liturgy for the use of the Evangelical Lutheran Church. 
 Baltimore. 16, $1.00. 
 
 Prayers of Israel. (J.) New York, Henry Frank. 12, $1.00. 
 
 1857- 
 
 Prayers, Hymns and Catechism in Cree. (R. C.) Montreal, 
 Louis Perrault. 16, $3.00. 
 
 Prayers, Hymns and Catechism in Montagnais. (R. C.) 
 Montreal, Louis Perrault. 16, $4.00. 
 
 Prayers, Hymns and Way of the Cross in Cree. (R. C.) 
 Montreal, Louis Perrault. 24, $5.00. 
 
 St. Vincent's Manual. Baltimore, John Murphy & Co. 16. 
 
 Indian Good Book in Abnaki. (R. C.) New York, E. Duni- 
 gan & Bro. i6 c . $8.00. 
 
 Primer and Prayers in Mohawk. (R. C.) Montreal, John 
 Lovell. 12, $5.00. 
 
 The Visitation Manual. (R. C.) Baltimore, John Murphy & Co. 
 1 6. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, J. B. 
 Lippincott & Co. 16'. 
 
 Service for the two first nights of Passover. (J.) New York, 
 Henry Frank. 12, $1.00. 
 
 A Book of Public Prayer, compiled from the authorized 
 formularies of Worship of the Presbyterian Church. New York, 
 Charles Scribner. 12, $1.00. 
 
 1858. 
 
 Book of Common Prayer. (A. E. C.) New York, D. Apple- 
 ton & Co. 12. 
 
 Book of Common Prayer. (A. E. C.) New York, E. P. 
 Button & Co. 16. 
 
 Book of Common Prayer. (A. E. C.) New York, Bible and 
 Common Prayer Book Society. 16. 
 
 The Golden Manual. (R. C.) New York, D. & J. Sadlier & Co.
 
 466 Appendix. 
 
 The Month of Mary. (R. C.) Boston, P. Donahoe. 32. 
 
 Prayers, Litanies, etc., in Ottawa. (R. C.) Cincinnati, 
 Joseph A. Hemann. 16, $3.00. 
 
 Indian Good Book in Abnaki. (R. C.) New York, E. Duni- 
 gan & Bro. 16, $8.00. 
 
 Prayers in Abnaki. (R. C.) New York, James B. Kirker. 
 8, $3.50- 
 
 Litanies, Gloria, etc., in Abnaki. (R. C.) New York, James 
 B. Kirker. 8, $2.50. 
 
 A Liturgy or Order of Christian Worship of the German 
 Reformed Church. Philadelphia, Lindsay & Blakiston. 8, 
 $5.00. 
 
 A Service Book for Public Worship for the Chapel of Harvard 
 University. (U.) Cambridge, John Bartlett. 12, $1.25. 
 
 Prayer Book. (J.) New York, Thalmessinger & Cahn. 12, 
 $1-50. 
 
 1859- 
 
 Prayers and Hymns in Chippewa. (R. C.) Quebec, Louis 
 Frechette et Cie. 18, $3.50. 
 
 St. Vincent's Manual. (R. C.) Baltimore, John Murphy & Co. 
 16. 
 
 The Altar Manual. (R. C.) New York, D. & J. Sadlier & Co. 
 16. 
 
 A Manual of Prayers. (R. C.) New York, Dunigan Bros. 16. 
 
 Book of Common Prayer. (A. E. C.) New York, E. P. Button 
 & Co. 8. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, William 
 Rutter & Co. 8. 
 
 Book of Common Prayer. (A. E. C.) New York, D. Apple- 
 ton & Co. 24. 
 
 Book of Common Prayer. (A. E. C.) New York, D. Apple- 
 ton & Co. 8. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Willis 
 P. Hazard. 16. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Bishop 
 White Prayer Book Society. 8.
 
 Appendix. 467 
 
 Vespers for Congregation meeting in New Chapel, Brookl}n. 
 (U.) New York. 16. 
 
 Service Book, prepared for the use of the Second Unitarian 
 Society in Baltimore. Baltimore, John D. Toy. 12, $2.00. 
 
 Family Manual of the Broad Church. New York, O. Hutch- 
 inson. 12, $1.50. 
 
 The Eucharistic Office of the Christian Catholic Church of 
 Switzerland, translated and compared with the Missal Romanum 
 New York. 12, $1.00. 
 
 1860. 
 
 Hinmelsschliissel. (R. C.) New York, Benziger Bros. 16. 
 
 Palmgartlein. (R. C.) New York, Benziger Bros. 18. 
 
 Der geheiligte Tag. (R. C.) New York, Benziger Bros. 18. 
 
 The Confraternity Manual. (R. C.) New York, P. O'Shea. 
 
 Exerpta ex Rituali Romano. (R. C.) Baltimore, Kelly, 
 Median & Piet. 32. 
 
 The Raccolta or collection of Indulgenced Prayers. (R. C.) 
 New York, D. & J. Sadlier & Co. 16. 
 
 Hymns and Prayers in Mohawk. (R. C.) Montreal, John 
 Lovell. 12, $5.00. 
 
 Chants liturgiques extraits du Graduel, etc. (R. C.) Quebec, 
 Aug. Cote. 12, $1.00. 
 
 Book of Common Prayer. (A. E. C.) New York, D. Apple- 
 ton & Co. 16. 
 
 Book of Common Prayer, with Bishop Brownell's commentary. 
 (A. E. C.) Philadelphia, J. B. Lippincott & Co. Royal 8, 
 Si. 25. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, J. B. 
 Lippincott & Co. 12. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Female 
 Protestant Episcopal Prayer Book Society. 8.
 
 468 Appendix. 
 
 APPENDIX D. 
 
 PRAYER BOOKS OF LATER DATES THAT ARE VALUED BY 
 COLLECTORS. 
 
 Abbreviations : R. C. Roman Catholic ; C. E. Church of England ; A. E. C. 
 American Episcopal Church ; R. D. C. Reformed Dutch Church : M. E. C. Methodist 
 Episcopal Church ; P. C. Presbyterian Church ; M. B. Moravian Brethren : 
 S. Swedenborgian ; H. Huguenot ; E. L. Evangelical Lutheran ; S. E. L. Swedish 
 Evangelical Lutheran ; C. Congregational ; J. Jewish ; V. Unitarian. 
 
 1861. 
 
 The Christian Liturgy and Book of Common Prayer of the 
 Apostolic Catholic or Universal Church of Christ. Boston, 
 Ticknor & Fields. 12, $2.00. 
 
 1862. 
 
 Hymn and Prayer Book for the Slave Indians. (C. E.) New 
 York. Rennie, Shea & Lindsay. 12, $3.00. 
 
 Dakota Service Book. (A. E. C.) Faribault, Minn., Central 
 Republican Book and Job Office. 12, $3.00. 
 
 1864. 
 
 Book of Common Prayer, edited by Rev. Dr. Shields. (P. C.) 
 Philadelphia, W. S. & A. Martien. 12, $1.25. 
 
 Book of Worship. (P. C.) Rochester, E. Darrow & Bro. 8 C , 
 $1.25. 
 
 Book of Holy Offices. (S.) Cincinnati, R. Clarke & Co., 18, 
 
 $1.00. 
 
 1865. 
 
 Prayers in Chippewa. (R. C.) Wikwemikong, Lake Huron. 
 16, $5.00. 
 
 Prayers in Montagnais. (R. C.) Montreal, Louis Perrault 
 & Co. 18, $2.50. 
 
 Mass and Hymns in Mohawk. (R. C.) Montreal, John 
 Lovell. 12, $3.50. 
 
 Prayers in Mohawk. (R. C.) Montreal, John Lovell. 12 , 
 $3.00.
 
 Appendix. 469 
 
 1866. 
 
 Prayer Book in Chippewa. (A. E. C.) Detroit, Minn. 
 Square 18, $1.00. 
 
 Prayers and Catechism in Cree. (R. C.) Montreal, Louis 
 Perrault et Cie. 18, $5.00. 
 
 Prayers and Hymns in Cree. (R. C.) Montreal, John Lovell. 
 12, $3.00. 
 
 Devotions to the B. V. Mary in Penobscot. (R. C.) New 
 York, Virtue & Yorston. 8, $5.00. 
 
 Prayers and Hymns in Pottawotomi. (R. C.) St. Louis, 
 Francis Saler. 32, $2.50 
 
 1867. 
 
 Mass, Vespers and Hymns in Montagnais. (R. C.) Quebec, 
 A. Cote et Cie. 12, $3.00. 
 
 Book of Common Prayer in Mohawk. (A. E. C.) New York, 
 H. B. Durand. 16, $5.00. 
 
 A Prayer Book and Hymnal for the use of the New Church. 
 (S.) Philadelphia, J. B. Lippincott & Co. 12, $1.00. 
 
 1868. 
 
 An Order of Public Worship. (S.) Montreal, John Lovell. 
 16, $1.00. 
 
 Church Book. (E. L.) Philadelphia, Sherman & Co. 12, 
 $1.25. 
 
 Prayer and Hymn Book in Pottawotomi. (R. C.) Cincinnati, 
 Benziger Bros. 16, $3.00. 
 
 1869. 
 
 Liturgy of the French Protestant Church. (H.) New York, 
 Charles M. Cornwell. 8, $3.00. 
 
 1871. 
 
 Catechism and Prayers in Chinook Jargon. (R. C.) Montreal. 
 16, $3.00. 
 Prayer Book. (J.) New York. 12, $1.00.
 
 4/o Appendix. 
 
 1873- 
 
 Prayers and Hymns in Nipissing. (R. C.) Montreal, John 
 Lovell. 8, $2.00. 
 
 Prayer Book. (J.) New York. 12, $1.00. 
 
 1874. 
 
 Prayers and Catechism in Chippewa. (R. C ) New York, 
 Benziger Bros. 16, $1.50. 
 
 Prayers and Catechism in Otchipwe. (R. C.) New York, 
 Benziger Bros. 16, $1.50. 
 
 Book of Common Prayer of the Reformed Episcopal Church. 
 Philadelphia, James A. Moore. 12, $2.00. 
 
 1875- 
 
 Prayer Book in Cree. (C. E. ) Mission Press, Stanley, 
 Saskatchewan. 18, $10.00. 
 
 Prayer Book in Chippewa. (A. E. C.) 18, $1.00. 
 
 Book of Common Prayer in Mohawk. (A. E. C.) New York, 
 T. Whittaker. 16, $1.00. 
 
 Service Book in Dakota. (A. E. C.) New York, Indian 
 Commission. 12, $1.00. 
 
 1876. 
 
 A Liturgy of the New Church. (S.) Philadelphia, J. B. 
 Lippincott & Co. 12, $1.00. 
 
 Book of Worship of the New Church. (S.) New York, 
 Publishing House, 20 Cooper Institute. 12, $2.00. 
 
 1877. 
 
 Psalm and Prayer Book. (S. E. L.) Chicago, Engberg 
 & Holmberg, i6 c , $1.00. 
 
 1878. 
 
 Service Book in Dakota. (A. E. C.) New York, Indian Com- 
 mission. 12, $1.00. 
 
 Morning and Evening Prayer in Neklakapamuk. (C. E.) 
 St. Paul's Mission Press, Victoria, B. C. 12, $1.50.
 
 Appendix. 471 
 
 Holy Communion Office in Neklakapamuk. (C. E. ) St. Paul's 
 Mission Press, Victoria, B. C. 12, $1.00. 
 
 Hymns and Prayers in Chinook Jargon. (C.) Portland, 
 Oregon, George H. Himes. Square 16, $1.25. 
 
 Morning and Evening Prayer in Neklakapamuk. (C. E.) 
 St. Paul's Mission Press, Victoria, B. C. 12, $1.00. 
 
 Office of the Holy Communion in Neklakapamuk. (C. E.) 
 St. Paul's Mission Press, Victoria, B. C. 12, $1.00. 
 
 1879. 
 
 Offices of Public Baptism, and Confirmation in Neklakapamuk. 
 (C. E.) St. Paul's Mission Press, Victoria, B. C. 8, $1.00. 
 
 Service Book in Dakota. (A. E. C.) New York, Indian Com- 
 mission. 12, $1.00. 
 
 1880. 
 
 Prayers in Chippewa. (R. C.) Montreal, Beauchemin & Valois. 
 16, $1.50. 
 
 Psalm and Prayer Book. (S. E. L.) Rock Island, Lutheran 
 Augustana Book Concern. 16, 75C. 
 
 Offices of Matrimony, Visitation of the Sick and Burial of the 
 Dead in Neklakapamuk. (C. E.) St. Paul's Mission Press, 
 Victoria, B. C. 8, $1.00. 
 
 1881. 
 Prayers in Menominee. (R. C.) St. Louis, 18, $1.50. 
 
 1882. 
 
 Book of Common Prayer of the Reformed Episcopal Church. 
 Philadelphia. 12, $1.00. 
 
 Guide to Heaven in Menominee. (R. C.) St. Louis, 
 B. Herder. 18, $1.00. 
 
 1884. 
 
 Hymn and Prayer Book in Menominee. (R. C.) Menominee 
 Reservation, Wis. 18, $5.00. 
 
 The New Churchman's Prayer Book and Hymnal. (S.) Phil- 
 adelphia, J. B. Lippincott & Co. 12, $1.00.
 
 472 Appendix. 
 
 1885. 
 
 Psalm and Prayer Book. (S. E. L.) Chicago, Enander 
 & Bohmans. 12, 750. 
 
 1886. 
 
 Psalm and Prayer Book. (S. E. L.) Chicago, Engberg 
 & Holmberg. 12, 75C. 
 
 Prayers and Catechism in Chippewa and Cree. (R. C.) 
 Montreal, C. O. Beauchemin & Sons. 4, $1.00. 
 
 Prayers and Catechism in Cree. (R. C.) Montreal, C. O. 
 Beauchemin & Sons. 4, $1.00. 
 
 1887. 
 
 Prayers of Mass in Cree. (R. C.) Montreal, Beauchemin 
 & Sons. 16, $1.50. 
 
 Prayers in Montagnais. (R. C.) Quebec, A. Cote & Cie. 
 16, $1.50. 
 
 1889. 
 
 Prayers in Montagnais. (R. C.) Quebec, A. Cote & Cie. 
 16, $1.50. 
 
 Primer and Prayers in Cree. (R. C.) Montreal, Joseph 
 Fournier. 16, $1.25. 
 
 Catechism and Prayers in Cree. (R. C.) Montreal, C. O. 
 Beauchemin & Sons. 16, $1.25. 
 
 Hymns and Prayers in Chinook Jargon. (C.) Portland, 
 Oregon, David Steel. Square 16", $1.00. 
 
 1890. 
 
 Primer and Prayers in Micmac. (R. C.) Quebec, J. Dussault. 
 12, $1.00. 
 
 1891. 
 
 Catechism and Prayers in Kalispel. (R. C.) Woodstock 
 College, Md. 16, $1.00. 
 
 Litany and Prayer in Kalispel. (R. C.) St. Ignatius Print, 
 Montana. 12, $1.00.
 
 Appendix. 473 
 
 Prayers in Kalispel. (R. C.) St. Ignatius Print, Montana. 
 8, $1.00. 
 
 Prayers in Thompson. (R. C.) Kamloops, B. C. 16, $1.00. 
 
 Prayers in Skwamish. (R. C.) Kamloops, B. C. 16, $1.00. 
 
 Prayers in Stalo. (R. C.) Kamloops, B. C. 16, $1.00. 
 
 Prayers in Shushwap. (R. C.) Kamloops, B. C. 32, 750. 
 
 Catechism and Prayers in Carrier and French. (R. C.) 
 Mission du lac Stuart. Square 16, $2.50. 
 
 1892. 
 
 Book of Common Prayer. (A. E. C.) Engraved borders, 
 and bound in Vellum. Limited and special edition. New York, 
 Folio, $125.00. 
 
 Church Book. (E. L.) Philadelphia, General Council's 
 Publication Board. 12, $1.50. 
 
 Morning Prayers in Shushwap. (R. C.) Kamloops, B. C. 
 16, $1.00. 
 
 Night Prayers in Shushwap. (R. C.) Kamloops, B. C. 16, 
 $1.00. 
 
 Morning Prayers in Thompson or Mtlakapmah. (R. C.) 16, 
 $1.25. 
 
 1893. 
 
 Prayers in Okonagon. (R. C.) Kamloops, B. C. 16, $1.25.
 
 4/4 Appendix. 
 
 APPENDIX E. 
 
 LIST OF PRAYER BOOKS PRINTED IN ENGLAND OF SPECIAL 
 
 INTEREST TO AMERICANS, WITH QUOTATION 
 
 OF PRICES. 
 
 1773. 
 
 Abridgment of the Book of Common Prayer. By Lord 
 Le Dispenser and Benjamin Franklin. London. 8 C , $1,250.00. 
 
 1784. 
 The Sunday Service of the Methodists in North America. 
 
 London. 12, $35.00. 
 
 1786. 
 
 The Sunday Service of the Methodists in North America. 
 London. 12, $30.00. 
 
 Primer and Prayers in Mohawk and English. (C. E. ) London, 
 C. Buckton. Square 24, $50.00. 
 
 1788. 
 The Sunday Service of the Methodists. London. 12, $30.00. 
 
 1789. 
 
 Book of Common Prayer of the Protestant Episcopal Church. 
 Proposed Book. London. Reprinted for J. Debrett. $100.00. 
 
 1792. 
 The Sunday Service of the Methodists. London. 12, $30.00. 
 
 1825. 
 The Sunday Service of the Methodists. London. 12, $25.00. 
 
 1826. 
 The Sunday Service of the Methodists. London. 12, $25.00. 
 
 1863. 
 
 Book of Common Prayer of the Confederate States of America. 
 London. G. E. Eyre & W. Spottiswoode. 18, $10.00.
 
 Addenda. 475 
 
 ADDENDA. 
 
 THE FOLLOWING TITLES WERE INADVERTENTLY OMITTED FROM 
 APPENDICES C AND D. 
 
 1630. 
 
 Ritual para administrar los Santos Sacramentos, etc. (R. C.) 
 Mexico. 4, $125.00. 
 
 1665. 
 Exercicios Espirituales. (R. C.) Mexico. 16, $25.00. 
 
 1695. 
 
 Exercicios Espirituales de San Ignacio, etc. (R. C.) Mexico. 
 8, $20.00. 
 
 1740. (?) 
 
 A Morning Prayer in Mohegan. Translation of Rev. John 
 Sergeant. (C.) No title page. Small 12. $50.00. 
 
 1758. 
 Manual de Exercicios. (R. C.) La Puebla. 12, 15.00 
 
 1773- 
 Manual de Exercicios. (R. C.) La Puebla. 16, $10.00. 
 
 1809. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Abel 
 Dickinson. 24, $1.00.
 
 476 Addenda. 
 
 1813. 
 
 Book of Common Prayer. (A. E. C.) New York, T. & J. 
 Swords. 24, $1.00. 
 
 1830. 
 
 Book of Common Prayer. (A. E. C.) New York, Bible and 
 Common Prayer Book Society. 24, 750. 
 
 1833- 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Thomas 
 T. Ash. 24, 750. 
 
 1835. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, John 
 C. Pechin. 24, 750. 
 
 1838. 
 
 Book of Common Prayer. (A. E. C.) Boston, C. Stimpson, Jr. 
 8, $1.00. 
 
 1843. 
 
 Catechism and Prayers in Dakota. (R. C.) Translation of 
 Rev. Augustin Ravoux. No title page. Printed by the trans- 
 lator on Mission Press at Prairie du Chien, Wis. 16, $5.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, King 
 & Baird. 16. 
 
 1844. 
 
 Prayers in Mohawk. (C. E.) Belleville, Intelligencer Office, 
 Canada West. 12, $3.75. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Carey 
 & Hart. 12. 
 
 Book of Common Prayer. (A. E. C.) New York, H. &. S. 
 Raynor. 24. 
 
 Book of Common Prayer. (A. E. C.) Hartford, Robins 
 & Smith. 32.
 
 Addenda. 477 
 
 i8 49 . 
 
 Book of Common Prayer. (A. E. C.) Hartford, S. Andrus 
 & Son. 8. 
 
 1850. 
 
 Book of Common Prayer. (A. E. C.) New York, Bible and 
 Common Prayer Book Society. 48. 
 
 1851. 
 
 Book of Common Prayer. (A. E. C.) New York, Eyre 
 & Spottiswoode. 24. 
 
 1852. 
 
 Primer and Prayers in Chippewa. (E. L.) Detroit, Daily 
 Tribune and Job Print. 16, $5.00. 
 
 1859- 
 
 Catechism and Prayers in Chippewa. (R.C.) Quebec, Cote 
 et Cie. 18, $3.50. 
 
 1862. 
 
 Church Service in Dakota. (A. E. C.) Faribault, Minn., 
 Central Republican Book and Job Office. 12. 
 
 1863. 
 
 Book of Common Prayer. (A. E. C.) New York, T. Whittaker. 
 
 24- 
 
 Catechism and Prayers in Dakota. (R. C.) St. Paul, Pioneer 
 Office. 16, $2.00. 
 
 1865. 
 
 Prayer Book in Santee. (A. E. C.) Saint Paul, Pioneer 
 Printing Company. 8. 
 
 Book of Common Prayer. (A. E. C.) New York, D. Apple- 
 ton & Co. 32. 
 
 Book of Common Prayer. (A. E. C.) New York, Prayer 
 Book Society. 48.
 
 478 Addenda. 
 
 i865. 
 
 Book of Common Prayer. (A. E. C.) New York, D. Apple- 
 ton & Co. 32. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, J. B. 
 Lippincott & Co. 32. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, J. B 
 Lippincott & Co. 24. 
 
 1867. 
 
 Catechism and Prayers in Dakota. (R. C.) St. Paul, Pioneer 
 Office. 16, $1.50. 
 
 The Sunday Service of the Methodist Episcopal Church, South 
 Nashville, A. H. Redford. 12, $2.00. 
 
 Book of Common Prayer. (A. E. C.) New York, T. Nelson 
 & Sons. 24. 
 
 Book of Common Prayer. (A. E. C.) New York, T. Nelson 
 & Sons. 32. 
 
 Book of Common Prayer. (A. E. C.) New York, T. Nelson 
 & Sons. 48. 
 
 1868. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Claxton, 
 Remsen & Haffelfinger. 12. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Protestant 
 Episcopal Prayer Book Society. 24. 
 
 Book of Common Prayer. (A. E. C.) New York, E. & J. B. 
 Young & Co. 24. 
 
 Book of Common Prayer. (A. E. C.) New York, Prayer 
 Book Society. 48. 
 
 1869. 
 
 Book of Common Prayer. (A. E. C.) New York, Prayer 
 Book Society. 12. 
 
 Book of Common Prayer. (A. E. C.) New York, Prayer 
 Book Society. 32.
 
 Addenda. 479 
 
 1870. 
 
 Book of Common Prayer. (A. E. C.) New York, Prayer 
 Book Society. 12. 
 
 Book of Common Prayer. (A. E. C.) New York, D. Apple- 
 ton & Co. 24. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, J. B. 
 Lippincott & Co. 32. 
 
 1871. 
 
 The Mission Service in English and Santee. (A. E. C.) 
 Mission Press, Santee Agency. 12, $1.25. 
 
 1879. 
 
 Book of Common Prayer. (A. E. C.) New York, Prayer 
 Book Society. 12. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Protestant 
 Episcopal Prayer Book Society. 32. 
 
 Book of Common Prayer. (A. E. C.) New York, E. & J. B. 
 Young & Co. 24. 
 
 1881. 
 
 Book of Common Prayer. (A. E. C.) New York, E. & J. B. 
 Young & Co. 12. 
 
 Book of Common Prayer. (A. E. C.) New York, E. & J. B. 
 Young & Co. 32. 
 
 1882. 
 
 Book of Common Prayer. (A. E. C.) New York, E. & J B. 
 Young & Co. 48. 
 
 Book of Common Prayer. (A. E. C.) New York, Prayer 
 Book Society. 24. 
 
 1887. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Bishop 
 White Prayer Book Society. 24.
 
 480 Addenda. 
 
 1890. 
 
 Catechism and Prayers in Dakota. (R. C.) Sioux Falls, 
 South Dakota, Brown & Saenger. Square 16, $1.00. 
 
 Book of Common Prayer. (A. E. C.) Philadelphia, Bishop 
 White Prayer Book Society. 24. 
 
 1894. 
 
 Provisional Offices of the Mexican Episcopal Church, or 
 Church of Jesus, in Spanish and English. Mexico, 16, $1.00. 
 
 NOTE. 
 
 After this volume had gone through the press, there occurred 
 in Boston, on Dec. ad and 3d, at C. F. Libbie & Go's auction 
 rooms, the sale of the library of the late Prof. Henry Reed, 
 of the University of Pennsylvania. This library contained the 
 Franklin Prayer Book owned by Bishop White, mentioned on 
 page 398 of this book. The coveted prize was knocked down at 
 twelve hundred and fifty dollars to Dodd, Mead & Co., of New 
 York City This was probably the first time a copy of the 
 Franklin Prayer Book had been offered at an auction sale in this 
 country, and the price was the largest ever paid for a Prayer 
 Book in the United States
 
 INDEX. 
 
 Abnaki, prayers in, 6, 14, 447, 
 464-466. 
 
 Abridged Prayer Book, preface 
 in, 387-392 ; described, 392- 
 396 ; letters concerning, 396- 
 398 ; rare copies of, 398, 399 ; 
 price of, 474. 
 
 Abridgment of Quebec Cate- 
 chism, 449. 
 
 Abridgment of Christian Doc- 
 trine, 436. 
 
 Absolution, 83, 117, 161, 164, 
 
 223, 225, 233, 235, 244-246, 
 252, 392, 393- 403-405- 
 
 Adams, S. and J., 270, 434. 
 
 Albany, 41, 442, 444. 
 
 Alden, Beardsley & Co., 461. 
 
 Allen, T., 129, 436. 
 
 Altar Manual, 466. 
 
 American Sunday School Union, 
 
 447- 
 
 Andrews, Rev. W., 28. 
 Andrus, S., 381, 445. 
 Andrus & Son, S., 382, 455, 456, 
 
 460, 477. 
 Anners, H. F., 443, 452, 454, 
 
 456, 458, 460. 
 Apostles' Creed, 77, 80, 83, 85, 
 
 94, 103, 109-111, 119, 126, 
 
 127, 153, 161, 212, 218, 223, 
 
 224, 235, 243, 250, 252, 256, 
 258, 310, 369, 389, 394, 403, 
 406. 
 
 Apostolic Catholic Prayer Book, j 
 advertisement of, 334, 335 ; | 
 introduction in, 335-338 ; sum- 
 mary in, 338, 339 ; articles in, 
 339 342 ; creed of, 342 ; price 
 of, 468. 
 
 Appleton & Co., D., 456, 458, 
 
 461, 464-467, 477-479. 
 Appleton, G. S., 458. 
 Articlesof Religion, 92-101, 123, 
 
 131, 132, 266, 289, 339-342, 
 
 405, 406, 427. 
 Ash, T. T., 448, 476. 
 Ashmead & Co., I., 179, 448. 
 Athanasian Creed, 79, 94, 127, 
 
 128, 186, 214, 389. 
 Auburn, 461. 
 Augsburg Confession, 236, 242, 
 
 244; 245- 269. 
 Auxiliary Prayer Book Society, 
 
 450. 
 
 Bacon, D. D., Rev. L. W., 
 
 211. 
 
 Bagg & Harmon, 9, 456. 
 
 Baird, Rev. Mr., 211. 
 
 Balli, Pedro, 4, 430. 
 
 Baltimore, 12, 23, 152, 270, 322, 
 434-444, 446 451, 453-4 6 7- 
 
 Baptism, 83 85, 148, 155, 165. 
 166, 185, 212, 218, 224, 232, 
 256, 264, 265, 283. 284, 290, 
 311, 319, 321, 324, 344, 345, 
 369, 394, 395, 404, 419, 420. 
 
 Baraga, Rt. Rev. F .. 8, 9. 
 
 Barclay, D.D. Rev. H. , 30. 
 
 Bartlett, C., 445-447. 
 
 Bartlett, J., 319, 466. 
 
 Bartlett & Raynor, 448, 450. 
 
 Bartlett, R. & S. Raynor, 449. 
 
 Barton, T., 358. 
 
 Barton, W., 358, 432. 
 
 Barton, R. & W. A., 442. 
 
 Bass, Rt. Rev. E., 64. 
 
 Beach, Rev. A., 66. 
 
 481
 
 482 
 
 Index. 
 
 Beardsley. D.D., LL.D., Rev. 
 
 E. E., 55. 
 Beauchamp, D.D., Rev. W. M., 
 
 29. 33. 34- 42, 43 
 Beauchemin & Sons, 10, n, 472. 
 Beauchemin & Valois, 15, 471. 
 Bell, R., 20, 21, 376, 432. 
 Belleville, 461, 476. 
 Benedicite, 79, 147, 148, 153, 
 
 223, 309. 
 
 Benedictus, 118, 215, 250, 322. 
 Benedic, anima mea, 163, 215, 
 
 289, 322, 413. 
 Benziger Bros., 9, 12, 24, 467, 
 
 469, 470. 
 Bethlehem, 170, 180, 458, 461, 
 
 463, 465. 
 Bioren, J., 439. 
 Bishop White Prayer Book 
 
 Society, 450, 451, 466. 479, 480. 
 Blackwell, Rev. Dr., 114. 
 Blake, A. V., 455 
 Blanchet, Most Rev. F. N. 17. 
 Bliss, E., 447. 
 Bliss & White, 444. 
 Book of Daily Prayers, 459. 
 Book of Holy Offices, 468. 
 Book of Offices, 434, 438. 
 Book of Worship, 468. 
 Bonumestconfiteri, 119, 215, 322. 
 Boston, 14, 22, 24, 289, 306, 318, 
 
 379. 433. 435-437. 439. 44. 
 442, 445, 446, 448, 451, 459, 
 461, 464, 466, 468, 476. 
 
 Bowell & Moore, 461. 
 
 Bradford, S. F. , 445, 446, 448. 
 
 Bradford, W., 28, 431. 
 
 Briant, Bishop, 7. 
 
 Broad Church Prayer Book, 
 preface to, 347-350 ; catechism 
 in, 351, 352; confirmation in, 
 352, 353 ; family devotions in, 
 354 ; price of, 467. 
 
 Brooklyn, 436. 
 
 Brown, Rev. J., 16. 
 
 Brown, J., 440. 
 
 Brown, W., 31, 433. 
 
 Brown & Gilmore, 7, 432. 
 
 Brown & Saenger, 480. 
 
 Brownell, D.D., LL.D., Rt.Rev. 
 T. C., 444, 460, 467. 
 
 Bruce, D., 130. 
 Bruce, D. & G., 130, 440. 
 Brynberg, P., 436, 437. 
 I Buckingham, J. T., 22, 439. 
 ! Buckton, C. 33, 474. 
 i Buffalo, 450. 
 ! Burgess, J. S., 451. 
 | Burial of the Dead, 87, 88, 122, 
 156, 168, 213, 216, 225, 232, 
 247, 265, 289, 290, 317, 319, 
 345, 369, 422. 
 Butler, J. W., 438. 
 
 Campbell & Mitchell, 438. 
 
 Campbell, Rev. Mr., 89. 
 
 Campbell, S., 437. 
 
 Cambridge, 319, 334, 466. 
 
 Cantate Domino, 119, 215, 413. 
 
 Carey, M., 21, 434, 442. 
 
 Carey & Hart, 450, 453, 476. 
 
 Carrier, prayers in, 473. 
 
 Carter & Bros. R., 460. 
 
 Gary & Co., 25, 437, 450, 452. 
 
 Catechism, 26, 84, 85, 155, 169, 
 224, 232, 285-288, 311 316, 
 404, 438, 439, 441 443, 447, 
 449, 451, 453-456, 458, 463- 
 465, 469, 472, 473, 475. 476- 
 478, 480. 
 
 Catechisme ou Abrege, etc., 438. 
 
 Catholic Christian's Companion, 
 
 45 8 - 459- 
 
 Catholic Companion, 453. 
 Catholic Liturgy, 360-364 ; price 
 
 of, 436. 
 Catholic Manual, 448, 454-456, 
 
 460. 
 
 Catholic Piety, 462. 
 Catholic School Book, 442. 
 Catholic Spiritual Prayer Book, 
 
 45i- 
 
 Central Republican Office. 477. 
 Ceremonial Y Rubricas, etc., 4 ; 
 
 price of, 430. 
 
 Ceremonies of Low Mass, 455. 
 Chants liturgiques, etc., 467. 
 Chapel Companion, 457, 459, 
 
 460. 
 
 Charleston, 193, 210, 451, 463. 
 Cherokee, prayers in, 180 ; price 
 
 of, 447.
 
 Index. 
 
 483 
 
 Chicago, 267, 269, 470, 472. 
 Chinook Jargon, prayers in, 17, 
 
 469, 471, 472. 
 Child's Prayer and Hymn Book, 
 
 455- 457- 459- 
 
 Child's Own Prayer Book, 463. 
 Children's Companion, 457. 
 Chippewa, prayers in, 14, 43, 
 
 449. 450, 452, 457- 4 62 . 4 66 - 
 
 468-472, 477. 
 Christian's Creed, 342. 
 Christian Liturgy, 333 - 346, 
 
 468. 
 
 Christian's Manual, 440. 
 Christian Monitor, 443. 
 Christian Sacrifice, Illustrated, 
 
 459- 
 
 Church Eook, 463, 469, 473. 
 Church Militant, prayer for, 
 
 154. l6 4 
 
 Church Choral Society, 462. 
 Church Missionary House, 445. 
 Church Service, 477. 
 Churching of Women, 121, 155. 
 Cincinnati, 9, n, 291, 454, 464, 
 
 466, 468, 469. 
 Clapp, O., 289, 451. 
 Claremont, 452. 
 Claremont Manufacturing Co., 
 
 452. 
 
 Clarke & Co., Robert, 291, 468. 
 Clarkson, Rev. Joseph, 114. 
 Clergyman's Companion, 446. 
 Coale & Co., E. J., 444. 
 Coale & Maxwell, 441. 
 Cohen, M. M., 296. 
 Coke, Rev. Dr., 406. 
 Collins, G., 461. 
 Collord, J., 446. 
 Communion of theSick, 257, 421. 
 Companion to the Altar, 452. 
 Companion of the Festivals and 
 
 Fasts, 475. 
 
 Compendium Ritualis, etc., 453. 
 Consecration of a Burial Ground, 
 
 258, 332. 
 Consecration of a Church, 169, 
 
 258, 332. 
 
 Concordate, 47, 48. 
 Confederate States Prayer Book, 
 
 407 ; price of, 474. 
 
 Confirmation, 85, 126, 127, 136, 
 155, 167, 225, 257, 258, 316, 
 345, 404, 421. 
 
 Confraternity Manual, 467. 
 
 Considerations upon Christian 
 Truths, 447. 
 
 Convention of American Epis- 
 copal Church of 1785,64-66; 
 of 1786, 107-109 ; of 1789, 113, 
 114, 124; of 1821, 130; of 
 1832 and 1835, 133-135; of 
 1838, 135, 136; of 1892, 144- 
 146, 151. 
 
 Cornwell, C. M., 210, 469. 
 
 Cote, A., 467'. 
 
 Cote" & Co., A., 8, 458, 462, 464, 
 
 469, 472, 477. 
 
 Council of Reformed Episcopal 
 
 Church, 159, 169. 
 Cowperthwait, S. S. E.. 384. 
 Coxe, D.D., LL.D., Rt. Rev. 
 
 A. C., 128. 
 
 Cradock, D.D., Rev. T., 66. 
 Creagh, W. H., 23, 376, 443, 
 
 444- 
 Cree, prayers in, 10, n, 43, 463- 
 
 465, 469, 470, 472. 
 Crommelin, D., 181. 
 Crosby, Nichols & Co., 464. 
 Cruikshank, J., 19, 20, 376, 432. 
 Cummiskey, E., 22, 23, 443- 
 
 445, 447, 448, 453. 
 Cummins, D.D., Rt. Rev. G. D., 
 
 158. 
 Cuoq, Rev. J. A., 13, 15, 16. 
 
 Daily Companion, 454, 456, 460. 
 Daily Devotion, 23, 449, 454, 
 
 455- 
 
 Daily Service, 364-366. 
 Daily Service and the Litany, 
 
 462. 
 
 Daily Exercise, 455, 457, 459. 
 Daily Piety, 461. 
 Daily Tribune, 477. 
 Dana & Co., 464. 
 Darrow & Bro., E., 215, 468. 
 Dakota, prayers in, 44, 45, 468, 
 
 470, 471, 476-478, 480. 
 Dashiell, Rev. G., 156, 157. 
 Davies, N., 359.
 
 484 
 
 Index. 
 
 Davis, Rev. S., 42. 
 Davis, W. A., 437. 
 Debrett, J., 474. 
 Declaration of Principles of the 
 Reformed Episcopal Church, 
 
 158. 159. 
 
 Dejean, Rev. A., 9. 
 Desilver, T., 445. 
 Desilver, Thomas & Co., 451. 
 Delaware Indian, prayers in, 
 
 180, 433, 437. 
 Demers, Rev. M., 17. 
 Dene, prayers in, 18. 
 Dennis, P., 66. 
 Detroit, Mich., 9, 16, 44, 447, 
 
 448, 453, 455, 456, 477. 
 Detroit, Minn., 469. 
 Deus misereatur, 119, 215, 413. 
 Devereux, H. L., 14, 448. 
 Devotions to the B. V. Mary in 
 
 Penobscot, 469. 
 Devotions to Mass, 461. 
 Devotions to the Heart of Jesus, 
 
 453- 
 Devout Christian's Vade Mecum, 
 
 21, 22, 434, 436, 440, 443, 
 
 452. 455- 
 Devout Communicant, 442, 457, 
 
 460. 
 
 Devout Manual, 448, 461. 
 Dickinson, A., 475. 
 Divine Liturgies of Chrysostom 
 
 and Basil, 364. 
 Dix, D.D., D.C.L., Rev. Morgan, 
 
 146. 
 Doane, D.D., LL.D., Rt. Rev. 
 
 W. C., 145. 
 
 Dobbin, G. & Murphy, 439. 
 Dodson, D. W., 384. 
 Donahoe, P., 24, 459, 466. 
 Dornin, B., 22, 438-442. 
 Dow, J. B., 446. 
 Doyle, James, 22, 434. 
 Doyle, John, 23, 449. 
 Draper, R. & S., 29, 432. 
 Duane, Hon. J., 66. 
 Duffy, M., 436. 
 Dunigan Bros., 466. 
 Dunigan, E., 464. 
 Dunigan & Bro., E., 13, 14, 24, 
 
 378, 461, 463, 465, 466. 
 
 Dunlap, J. 356, 433. 
 Durand, H. P., 469. 
 Durieu, Rt. Rev. P., 17. 
 Durell, W., 437. 
 Durocher, Rev. F., 7, 8. 
 Dutton & Co., E. P., 465, 466. 
 Duvernay, L., 12, 445, 447. 
 
 Edes, P., 306, 433. 
 Edwards, H., 399. 
 Einhorn, D.D., Rev. D., 302, 
 
 304- 
 Elevation of the Soul to God, 
 
 448. 
 
 Elliott, R. R., 16, 17. 
 J Eliot, S., 146. 
 
 Enander & Bohmans, 269, 472. 
 Engberg & Holmberg, 267, 269, 
 
 470, 472. 
 
 Engelhardt, Rev. C. A., 15. 
 Engravings, in Mexican Prayer 
 
 Books, 375, 376; in Roman 
 
 Catholic Prayer Books, 376- 
 
 379 ; in American Episcopal 
 
 Prayer Books, 379-385. 
 Ephrata, 358, 432. 
 Espinosa, Antonio de, 2, 3, 430. 
 Espinosa, Maria de, 5, 431. 
 Eucharistic Office of Church of 
 
 Switzerland, 364, 467. 
 Eutaxia, 211. 
 Evangelical Episcopal Church, 
 
 prayer book of, 152-157; price 
 
 of, 444. 
 Evangelical Lutheran Prayer 
 
 Book of 1795, 229-233 ; price 
 
 of, 435 ; of 1868, 233 236 ; 
 
 price of, 469; later editions, 
 
 236-243, 465. 
 
 Exercise Tres-devot, etc., 440. 
 Exercicios Espirituales, 475. 
 Exerpta ex Rituali Romano, 
 
 467. 
 
 Extrait du Ritual, 450. 
 Eyre, G. E. & W. Spottiswoode, 
 
 407, 474, 477. 
 
 Fagan, A., 439; 440. 
 Fagan, J., 248. 
 
 Family Prayer Book, 259, 358, 
 359-
 
 Index. 
 
 485 
 
 Fanshaw, D., 41. 
 Faribault, 44, 468, 477. 
 Female Protestant Episcopal 
 Prayer Book Society, 451- 
 
 453- 4 6 7- 
 
 Flowers of Piety, 378, 454, 463. 
 Forma Brevis Administrandi, 
 
 etc., 4 ; price of, 430. 
 Forman, G., 437, 441. 
 Form of Prayers for Jews, 463. 
 Formules des annonces, etc, 460. 
 Formularies de Prieres, etc., 
 
 436. 
 
 Fournier, J., 472. 
 Fourth of July Service, 88-92, 
 
 123, 331- 
 
 Frank, H., 465. 
 
 Franklin, Benjamin, abridges 
 English Prayer Book, 386- 
 399 ; letter from, 398. 
 
 Frechette, J. B., 7, 454. 
 
 Frechette & Cie, 447. 
 
 Frechette & Cie L., 450, 452, 
 466. 
 
 Freeman, Rev. B., 28. 
 
 French Protestant Prayer Book, 
 report of committee on, 189- 
 193 ; preface of, 193-205 ; con- 
 tents of, 206, 207 ; price of, 
 451 ; second report of com- 
 mittee, 207-209; edition of 
 1853, 209, 210; price of, 463; 
 edition of 1869, 210; price of, 
 469. 
 
 Fry, W., 442. 
 
 Gailland, Rev. M. 12. 
 
 Gaine, H., 125, 129, 434-436, 
 
 438. 
 Garden of the Soul, 19, 21, 23, 
 
 377.434; price of first edition, 
 
 432; other editions, 449, 455, 
 
 457, 460, 461. 
 Garin, Rev. A., 10. 
 Geiger & Christian, 44, 455. 
 Gems of Devotion, 461. 
 Gems of Piety, 461, 463. 
 Gendre, Rev. F., 18. 
 Georgetown, 22, 23, 434, 441, 
 
 444- 445- 
 George & Wayne, 383, 456. 
 
 Germain, L., 25, 26, 435. 
 
 German Liturgy, 368, 369. 
 
 German Prayer Book, 459, 467. 
 
 German Reformed Prayer Book, 
 of 1858, 248 259 ; revised, 
 259, 260 ; price of 466. 
 
 Gilley, W. B., 380, 442-446. 
 
 Gilmore, T., 31. 
 
 Gimbrede, J. N., 383. 
 
 Gloria in Excelsis, 79, 134, 155, 
 164, 214, 215, 218, 223, 232, 
 233, 254, 256, 318, 323, 332, 
 366, 405, 411. 
 
 Golden Manual, 465. 
 
 Golden Treasury, 436. 
 
 Good, Rev. J. B., 45, 46, 
 
 Goodman & Co., A. C., 461. 
 
 Gospel Liturgy, 327 331, 461. 
 
 Graces of Mary, 463. 
 
 Graduel Remain, etc., 436, 437. 
 
 Green, T., 48, 433. 
 
 Green, T. C., 55, 435. 
 
 Griffith, Rev. D., 66. 
 
 Gueguen, Rev. J., 10, n. 
 
 Guide to Heaven, 15, 447, 449, 
 454- 459-4 6 3. 
 
 Haley, Rev. W. D., 347. 
 
 Haliday, F., 447. 
 
 Hall, S., 436. 
 
 Hall & Sellers, 66, 115, 124, 
 
 129, 130, 433 436. 
 Hamilton, 34, 35, 453. 
 Handbook of Prayers, 368. 
 Hanford, A., 451. 
 Harper & Bro., 137. 
 Harper & Bros., 456, 457. 
 Hart, D.D., Rev. S., 54, 145, 
 
 146, 151. 
 Hartford, 54, 381, 445, 448, 455, 
 
 456, 460, 476, 477. 
 Hazard, W. P., 466. 
 Heidelbergh Catechism, 183, 184. 
 Held, J. & W., 180, 458. 
 Held, J. W., 461. 463. 
 Hemann, J. A., 9, 464, 466. 
 Henderson & Co., C. G., 464. 
 Henry, Rev. M., 434, 460. 
 Heures romaines, 25, 435, 439, 
 
 458. 
 I Herder, B., 15, 471.
 
 486 
 
 Index. 
 
 Hewet, H. W., 384, 454, 455. 
 
 Hill, Jr., J., 35- 40. 
 
 Milliard, Gray, Little & Wilkins, 
 
 289, 446. 
 
 Hindmarsh, R., 270. 
 Hinman, Rev. S. D., 44. 
 Hoadley, J. J., 56. 
 Hoecken, Rev. C., u, 12. 
 Hogal, Bernardo de, 5, 431. 
 Hohenlohe's Prayer Book, 23, 
 
 445- 449. 455- 
 
 Holy Communion, 82, 83, 126, 
 135, 148, 154, 163-165, 212, 
 218, 223, 224, 234, 254, 285, 
 321, 325, 332, 344, 395, 404, 
 411, 412, 416-419, 471. 
 
 Hooker & Agnew, 451. 
 
 Hooker, H., 452. 
 
 Horden, D.D., Rt. Rev. J., 43. 
 
 Hosford, E. & E., 444. 
 
 Huntington, S.T.D., LL. D., 
 L.H.D., Rt. Rev. F. D., 322. 
 
 Huntington, D.D., D.C.L., Rev. 
 W. R., 145. 
 
 Hurd & Houghton, 364. 
 
 Hurtin & Commardinger, 229, 
 
 370, 435- 
 
 Hutchinson, O., 347, 467. 
 Hutton, D.D., Rev. A. J., 214, 
 
 215- 
 
 Icazbalceta, J. G., 3. 
 Incipiunt Hore, etc., 4, 376; 
 
 price of, 430. 
 
 Indian Commission, 470, 471. 
 Indian Good Book, 13, 14, 464, 
 
 465, 466. 
 Institution Office, 131, 426, 427, 
 
 438. 
 Instructions chretiennes, etc., 
 
 438. 
 Instructions sur les devotions, 
 
 etc., 444. 
 
 Intelligencer Office, 476. 
 Iroquoian, prayers in, 440, 443. 
 
 Jastrow, D.D., Rev. M., 304. 
 Jarvis, Rev. Mr., 128. 
 Jefferson, Thomas, 399. 
 Jewish Prayer Book of 1760, 
 296-300 ; price of, 432 ; other 
 
 editions, 301-304, 459, 464- 
 
 466. 
 
 Johnson, Rev. Dr., 128. 
 Johnson, L., 447. 
 Johnston, G., 44. 
 Journee du Chretien, 26, 435, 
 
 442, 457. 
 
 Jubilate Deo, 119, 215, 351, 412. 
 Judah, I. H., 296. 
 
 Kalispel, prayers in, 472, 473. 
 Kamloops, 17, 18, 473. 
 Kedney, D.D., Rev. J. S., 146. 
 Kentucky Gazette Office, 22, 444. 
 Key to Paradise, 23, 437, 441, 
 
 449. 453. 455- 459- 
 
 Key to Heaven, 454, 456, 457, 
 459, 460. 
 
 King & Baird, 458 462, 476. 
 
 Kinnersley, T., 440. 
 
 Kirk, T., 436. 
 I Kirker, J. B., 466. 
 ! Kohler, D.D., Rev. K., 303, 304. 
 I Kohut, G. A., 299, 300. 
 
 Kunze, D.D. Rev. J., 229. 
 
 La Brosse, Rev. J. B.. 6. 
 
 Lacombe, Rev. A., 15. 
 
 Lane & Bowman, 15, 26, 441, 
 
 442. 
 Language of the Six Nations, 
 
 prayer book of 1816, 41 ; 
 
 price of, 442 ; prayer book of 
 
 1837, 41 ; price of, 451. 
 La solide devotion, etc., 439, 
 
 453- 
 
 Latimer, T., 450, 451. 
 Latimer & Co., George, 448. 
 Laverlochere, Rev. J. N., 10. 
 Layman's Ritual, 23, 449, 454. 
 Lebret, Rev. L. M., 10 13. 
 Le Dispenser, Lord, Abridges, 
 
 the English Prayer Book, 
 
 386-399. 
 
 Leeds & Coale, 441. 
 Le Francois, C., 7, 26, 442, 444. 
 Le graduel romaine, etc., 445. 
 Le Jeune, Rev. J. M. R., 17, 18. 
 L'Office de 1'Eglise, 443. 
 Lee, Mann & Co., 463. 
 Lenten Monitor, 24, 449.
 
 Index. 
 
 487 
 
 Leprohon, C. P., 439, 458. 
 Lewis, J. N., 442, 450. 
 Lexington, Ky., 22, 444. 
 Library of Congress, 33, 399. 
 Lindsay & Blakiston, 248, 466. 
 Lippincott & Co., J. B., 291, 
 
 292, 453. 457, 460, 465, 467. 
 
 469, 470, 471, 478, 479. 
 Litany, 81, 82, 120, 121, 126, 
 
 153. 154- l62 - 22 3- 2 34- 2 93. 
 
 310, 318, 323, 343, 369, 403, 
 
 404, 414. 
 
 Liturgia Expurgata, 226. 
 Liturgy of the New Church, 
 
 291, 470. 
 
 London, 387, 400, 407, 474. 
 Loomis & Co., G. J., 41, 442. 
 Lovell, J., 10, 13, 15, 16, 291, 
 
 462, 463, 465, 468 470. 
 Lowell & Gibson, 458. 
 Lucas, F., 23, 377, 443, 446- 
 
 447- 454-457. 
 
 Lucas Bros., 453. 
 
 Lucas, Jr., F., 23, 448-450, 461. 
 
 Lupercio, F. R., 5, 431. 
 
 Lutheran Augustana Book Con- 
 cern, 269, 471. 
 
 McGrath, H., 459, 461-463. 
 McGrath & Sons, H., 24, 462. 
 McNichol, J., 379, 464. 
 Mackay, Rev. J. A., 44. 
 Magaw, Rev. Dr., 89, 114, 128. 
 Magnificat, 119, 163, 235, 236. 
 
 250, 413. 
 
 Man's Only Affair, 22, 440. 
 Manual of Catholic Prayers, 20, 
 
 376; price of first edition, 
 
 432- 
 
 Manual of Catholic Piety, 454. 
 Manual of Catholic Devotion, 
 
 454- 
 
 Manual of the Church, 464. 
 Manual of Devotions, 458. 
 Manual de Exercicios, 475. 
 Manual for St. Mary's Seminary, 
 
 23, 451- 
 
 Manual of the Sacred Heart, 461. 
 Manuale Clericorum, etc., 438. 
 Manuel breve y forma, etc., 5 ; 
 
 price of, 431. 
 
 Manuel du Chretien, 440. 
 
 Manuel du Jubile, etc., 462, 463. 
 
 Manuel des Prieres, etc., 458. 
 
 Manning, T. S., 289, 444. 
 
 Manning & Loring, 22, 435, 437. 
 
 Manuscript Prayers, 428 429. 
 
 Marcoux, Rev. J., 15. 
 
 Marks, S., 445. 
 
 Martien, W. S. & A., 219, 468. 
 
 Marshall & Co., W., 450. 
 
 Massachusetts Missionary So- 
 ciety 445, 446. 
 
 Matchett, R. J., 152, 444. 
 
 Mathevet, Rev. J. C., 13. 
 
 Matins and Vespers in German, 
 366, 367. 
 
 Matrimony, 85, 86, 123, 134, 
 150, 156, 167, 168, 212, 213, 
 246, 258, 265, 289, 316, 331, 
 
 345, 405, 421. 
 Mazzuchelii, Rev. S., 16. 
 Megarey, H. L., 443. 
 Menominee, prayers in, 15, 471. 
 Menominee Reservation, 471. 
 Mentz & Son, G. W., 452. 
 Merzbacher, D.D., Rev. L. 302, 
 
 464. 
 
 Mesier, P. A., 438. 
 Mesplet, F., 25, 33, 433. 
 Mesplet & C. Berger, 24, 433. 
 Method for Prayer. 460. 
 Mexico, early printing in, 1-5. 
 Michel & Devereau, 463. 
 Micmac, prayers in, 472. 
 Miller & Burlock, 457. 
 Miller, Henry, 180, 433. 
 Milligan J., 23, 441, 444, 445 
 Ming, A., 438. 
 
 Missal Romanum, 375, 430, 453. 
 Mission Book, 462. 463. 
 Mission du lac Stuart, 18, 473. 
 Mission Service, 479. 
 Mohawk Prayer Book, of 1715, 
 
 28 ; price of, 28, 431 ; of 1763, 
 
 29 ; price of, 29, 432 ; of 1769, 
 30, 31; price of, 31, 432; of 
 1780, 31-33 ; price of, 33, 433 ; 
 primer of 1781, 33; price of, 
 33, 433 : of 1842, 34-4 ' price 
 of, 453 ; other editions, 461- 
 463, 465, 468-470. 474, 476.
 
 488 
 
 Index . 
 
 Mohegan, Prayer in, 475. 
 
 Monfort & Conohans, n, 454. 
 
 Montagnais Prayer Book of 
 1767, 6, 7 ; price of, 432 ; of 
 1817, 7 ; price of, 442 ; of 
 1844, 7 ; price of, 454 ; various 
 editions, 458, 462, 464, 465, 
 468, 469, 472. 
 
 Montana, 472. 473. 
 
 Month of Mary, 450. 466. 
 
 Montreal, 10 13, 15 -17, 24,26, 
 33, 433. 439-442. 445. 447. 
 449, 45 2 -454. 45, 458, 463- 
 465,467-472. 
 
 Moor, Rev. Mr., 27. 
 
 Moore, Rev. Dr., 128. 
 
 Moore, J. A., 160, 470. 
 
 Moose Factory, 44, 463. 
 
 Moravian Prayer Book, first 
 edition of, 170-179 ; price of, 
 440; other editions, 179, 180, 
 443, 447, 44 8 , 458, 459, 461, 
 4 6 3, 465- 
 
 Morgan, J. P., 146. 
 
 Morice, Rev. A. G., 18. 
 
 Morning Prayer Service, 356. 
 
 Mower, N., 441, 442. 
 
 Mtlakapmah, prayers in 473. 
 
 Mullin, W. J., 12, 454. 
 
 Murphy, J., 12, 24, 453, 456, 
 
 .. 458, 459, 4 01 - 
 Murphy & Co., J., 24, 377, 378, 
 453, 457, 459, 460-466. 
 
 Nashville, 261, 478. 
 
 Neilson, J., 25, 355, 435-439, 
 
 441, 443- 
 
 Neilson & Cowan, 25, 445, 449. 
 Neilson, W., 8, 458. 
 Neklakapamuk, prayers in, 46, 
 
 470, 471. 
 
 Nelles, Rev. A., 34, 40. 
 Nelson & Sons, T., 464, 478. 
 Neuvaine en 1'honneur, etc., 
 
 433. 443, 452, 456. 
 New Catholic Manual, 462. 
 New Churchman's Prayer Book 
 
 and Hymnal, 292, 471. 
 New Haven, 444. 
 New London, 48, 55, 433, 435. 
 New York, 9, 13, 14, 22, 24, 28, 
 
 41-43, 125, 129, 133, 137, 138, 
 182, 210, 216, 229, 295, 347, 
 356. 364, 368, 37, 376 378, 
 431, 432, 434-458, 460-471, 
 473, 47 6 -479. 
 
 New York Bible and Common 
 Prayer Book Society, 442, 
 
 443, 450, 452, 453, 455, 456. 
 
 465, 476-479. 
 Nicene Creed, 79, 94, 109, no, 
 
 in, 112, 119, 143, 161, 186, 
 
 214, 223, 250, 389, 403, 418. 
 Nipissing, prayers in, 12, 13, 447, 
 
 453, 463, 470- 
 
 Nouveau recueil, etc., 443. 
 Nunc dimittis, 1 19, 163, 235, 250, 
 
 353, 4!3- 
 
 Oblation and Invocation, 50, 54, 
 
 121, 122, 126. 
 Ocharte, Petrus, 4, 430. 
 Ofncium in honorem, etc., 25 ; 
 
 price of, 433. 
 
 Officium in festo, etc., 26, 439. 
 Offices de la Sainte Vierge, etc., 
 
 26, 454. 
 
 Officio Sanctorum, etc., 434. 
 Office of the Holy Week, 23, 
 
 439. 44 6 > 449. 455, 457- 
 Office de la semaine sainte, 441. 
 Ogilvie, Rev. J., 30. 
 Okonagon, prayers in, 473. 
 O'Meara, Rev. F., 43. 
 Oneida, prayers in, 41, 451. 
 Order of Prayer for Divine 
 
 Service. 464. 
 Order of Public Worship, 291, 
 
 469. 
 Ordination Offices, 131, 134, 156, 
 
 168, 216, 247, 258, 265, 269, 
 
 332, 369, 405, 424. 
 O'Shea, P., 24, 462, 467. 
 Otchipwe, prayers in, 470. 
 Ottawa, prayers in, 9, 44, 447, 
 
 453, 455, 456, 4 6 4, 4 66 - 
 
 Packard, J., 146. 
 
 Page, J., 66. 
 
 Parker, J., 182, 432. 
 
 Parker, D.D.,Rt. Rev. S., 127. 
 
 Path to Paradise, 23, 449, 455.
 
 Index . 
 
 489 
 
 Pearce, Dr. S. A., 373. 
 Pechin, W., 435. 
 Pechin, J. C., 450, 476. 
 Penobscot, prayers in, 469. 
 Penobscot & Passamaquoddy, 
 
 prayers in, 14, 448. 
 Perrault & Co., L., n, 468, 469. 
 Perrault, L., 10, n, 13, 15, 453, 
 
 462-465. 
 Perry, D.D., LL.D., D.C.L., 
 
 Rt. Rev. W. S., 105, 106, 123, 
 
 145. 
 
 Peters, R., 66. 
 Petite Manual, 440. 
 Petites Etrennes Spirituelles,442. 
 Pewani, prayers in, 12, 456. 
 Phelan, O., 21, 452. 
 Philadelphia, 19 22, 115, 129, 
 
 133, 135, 160, 170, 179, 180, 
 
 219, 233, 248, 292, 327, 356, 
 
 37 6 . 383, 384, 433-44, 442- 
 448,450-454,456-471,473,475, 
 476, 478-480. 
 
 Philadelphia Prayer Book So- 
 ciety, 443, 444, 478, 479. 
 
 Pinto, D. R. J. J., 295, 300. 
 
 Pioneer Office, 477, 478. 
 
 Pioneer Printing Company, 477. 
 
 Pious Guide, 22, 23, 377, 434, 
 438, 440, 441, 445, 449, 455- 
 
 457. 4 6l 
 
 Plattsburgh, 41, 440. 
 Plowman, I. L., 438. 
 Poor Man's Manual, 23, 449. 
 Pocket Companion, 454. 
 Pocket Manual, 23, 24, 455, 457. 
 Pocket Missal, 24, 449, 455. 
 Portland, 471, 472. 
 Pottowotomi, prayers in, n, 12, 
 
 454, 45 6 , 4 6 9- 
 
 Potter, D.D., LL.D., D.C.L. Rt. 
 Rev. H. C., 145. 
 
 Potter & Co., S., 130. 
 
 Powell, F. C., 440. 
 
 Prairie du Chien, 476. 
 
 Prayers of Israel, 465. 
 
 Presbyterian Prayer Book, in 
 use at Rochester, 211-216, 
 463 ; Scribner's edition of, 
 216-219, 465 ; Dr. Shield's, 
 219-228. 
 
 Prieres pour les Stations, 461. 
 Private Confession, 244-246,269. 
 Private Devotions for the Altar, 
 
 5.2-54- 
 
 Private Baptism, 126. 
 
 Processional Romaine, etc., 436. 
 
 Proposed Book of 1786, title 
 page of, 67 ; preface of, 69- 
 78 ; changes in, 78-80 ; Psalms 
 in, 80, 81 ; Litany in, 81 ; 
 Holy Communion in, 82, 83 ; 
 Baptism in, 83, 84 ; catechism 
 in, 84, 85; Matrimony in, 85, 
 86; Churching of Women in, 
 86; Visitation of the Sick in, 
 86, 87 ; Prayers at Sea in, 87 ; 
 Burial of the Dead in, 87, 88 ; 
 Visitation of Prisoners in, 88. 
 Thanksgiving Service in, 88 ; 
 Fourth of July Service in, 88- 
 92; Table of Holy Days in, 
 92 ; Articles of Religion in, 
 92-101 ; price of, 103, 443 ; 
 Reprint of, 103 ; opposition 
 to, 101-106; English Bishop's 
 opinion of, 108, 109 ; price of, 
 
 474- 
 Protestant Episcopal Press, 446, 
 
 448, 450. 451. 
 
 Protestant Episcopal Tract So- 
 ciety, 462. 
 
 Proud, Rev. J., 270, 288. 
 
 Provisional Offices of the Mexi- 
 can Church, 480. 
 
 Provoost, D.D., Rt. Rev. S., 66. 
 113, 128. 
 
 Psalms, 58-62, 80, 81, 133, 165, 
 205, 214-216, 293, 309, 394, 
 403, 409, 411, 413, 425. 
 
 Psalm and Prayer Book, 267- 
 269, 470-472. 
 
 Public Confession, 246. 
 
 Purcell, D.D., Rev. H., 66. 
 
 Quebec, 7, 8, n, 25, 26, 31, 355, 
 432-445, 447, 449, 450, 452, 
 454-456, 458, 4 6l 4 6 3, 4 6 4. 
 466, 467, 469, 472, 477. 
 
 Quebec Catechism, 26, 441, 442, 
 
 449, 45 1 , 453, 455- 45 6 , 45 8 , 
 464.
 
 490 
 
 Index. 
 
 Quebec Graduel Remain, 25, 
 
 436, 437, 439, 445- 
 Quemadmodum. 215. 
 
 Ratification of Book of Common 
 Prayer, 116. 
 
 Ravoux, Rev. A., 476. 
 
 Raynor, H. & S., 452, 453, 476. 
 
 Read. Hon. J., 66. 
 
 Recueil choisi, etc., 452. 
 
 Recueil de cantiques, etc., 25; 
 price of, 435, 437, 439. 
 
 Redford, A. H., 261. 
 
 Reed, Mrs. H., 398. 
 
 Reformed Dutch Church Prayer 
 Book, 182-187 I music of, 183, 
 373, 374 i price of, 432 ; other 
 editions; 187, 441, 452. 
 
 Reformed Episcopal Church 
 Prayer Book, changes made 
 in, 160-169; price of 470. 
 
 Reglement de la Confrerie, etc., 
 24 ; price of, 433. 
 
 Rennie, Shea & Lindsay, 44, 
 468. 
 
 Richard, Very Rev. Gabriel, 16. 
 
 Richard, Rev. Pierre, 13. 
 
 Ritual para, etc., price of, 431, 
 
 475- 
 
 Robbins, D.D., Rev. C., 317. 
 Robbins & Smith, 476, 
 Robertson, Rev. T. A., 44. 
 Robinson, J., 23, 443, 451. 
 Robledo, Francisco, 5, 431. 
 Rochester, 215, 463. 
 Rock Island. 269, 471. 
 Romagne, Rev. J., 14. 
 Roman Catholic Manual, 22, 
 
 439. 449- 
 
 Romanoff, Rev. H. C., 364. 
 Roman Missal of Mexico, 1-4 ; 
 
 price of, 3, 430. 
 Rowsell, H., 43, 462. 
 Ruthven's Book and Job Office, 
 
 35, 453- 
 
 Rutter & Co., W., 462, 466. 
 Ryan, J., 447, 448. 
 
 Sabonwadi, P., 32. 
 Sacra Privata, 462. 
 Sadlier, D. & J., 377, 457. 
 
 Sadlier & Co., D. & J., 462, 463, 
 
 465, 466. 
 
 Saler, F., 12, 469. 
 Santee, prayers in, 477, 479. 
 Sauteux, prayers in, 15. 
 Scapular, The, 440. 
 Schwacke, J. H., 459.. 
 Scribner, C., 216, 465. 
 Seabury, D.D., Rt. Rev. S., his 
 
 consecration, 47 ; concordate 
 
 with Scottish Bishops, 47, 48 ; 
 
 his Holy Communion Office. 
 
 48-54 ; price of, 433 ; Prayer 
 
 Book of, 55-62 ; price of, 435 ; 
 
 Burial Office for Infants, 359; 
 
 opinions of, 81, 101, 102 ; 
 
 other references to, 114, 127. 
 Sergeant, Rev. J., 475. 
 Service Book, 467. 
 Service for nights of Passover, 
 
 4 6 5- 
 Seventh Day of May Prayers, 
 
 356 ; price of, 432. 
 Sewall, Rev. F., 291. 
 Seymour, J., 22, 440. 
 Sharp, G., 396, 397. 
 Sherman, C., 301,459. 
 Sherman & Co., 233, 469. 
 Sherman & Son, C., 248. 
 i Shields, D.D., Rev. C. W., 219, 
 
 226, 468. 
 \ Short Treatise on Prayer, with 
 
 prayers, 457. 
 Shushwap, prayers in, 17. 18, 
 
 473- 
 
 Sidney's Press, 444. 
 Sioux Falls, 480. 
 Six Nations of Indians, prayers 
 
 in, 41, 442, 451, 462. 
 Skwamish, prayers in, 17, 473. 
 Slave Indian Prayers, 44, 468. 
 Smith, D.D., Rev. W., 66, 104, 
 
 131- 
 
 Smith, E. T., 9, 453. 
 Smith, J. B., 68. 
 South Dakota, 475. 
 Spiritual Mirror, 439. 
 Spirit of Prayer, 461. 
 Stalo, prayers in, 17,473. 
 Standard Prayer Book of the 
 
 American Episcopal Church of
 
 Index . 
 
 491 
 
 1790, 116-125; f Z 793, L2 5~ 
 130; of 1821, 130-133; of 
 1832-35, 133-137; of l8 45, 
 iSy-MS: of 1892, 144-151. 
 
 Stanford, T. N. 464. 
 
 Stanford & Swords, 457, 458, 
 460, 462. 
 
 Stanley, 470. 
 
 Stanton, R., 449. 
 
 Stavely, W. 446, 447. 
 
 Steel, D., 472. 
 
 Steele, O. G., 450, 456. 
 
 Stereotyped Prayer Books, 130. 
 
 Stevens, D.D., Rt. Rev., W. B., 
 104, 399. 
 
 Stimpson Jr., C., 476. 
 
 St. Ignatius Print, 472, 473. 
 
 St. Joseph's Manual, 456. 
 
 St. Louis, 9, 12, 14, 15, 454, 469, 
 
 47i, 
 
 St. Onge, Rev. L. N., 17. 
 St. Paul, 45, 477, 478. 
 St. Paul's Mission Press, 470, 
 
 47I-. 
 St. Vincent's Manual, 24, 377, 
 
 378, 453. 458, 459, 4 6l -4 66 - 
 
 Sunday Service Book of the 
 Methodists in North America, 
 letter in, 400-401 ; preface in, 
 402 ; described, 402 407 ; price 
 of, 474. 
 
 Sunday Service of the Methodist 
 Episcopal Church, South, pre- 
 face in, 262-264 ; described, 
 264, 265 ; price of, 478. 
 
 Sursum corda, 49, 218, 234, 255, 
 264, 285, 332. 
 
 Swedenborgian Prayer Book, 
 edition of 1792, 270, 271 ; pre- 
 face in, 271-279; described, 
 279-288 ; price of, 434 ; other 
 editions, 289 294, 444, 469, 
 
 , 47 : 
 Swedish Evangelical Lutheran 
 
 Prayer Book, preface in. 267, 
 
 268 ; described, 268, 269 ; other 
 
 editions, 471, 472. 
 Sweitzer, H., 437. 
 Swords, T. & J., 437-439, 441, 
 
 442, 446, 476. 
 Swords, Stanford &Co.,4i, 451. 
 
 Taylor, Rev. W., 376. 
 
 Te Deum, 79, 118, 153, 161, 214, 
 215, 233, 250, 252, 254, 256, 
 289, 309, 318, 319, 321, 323, 
 330, 342, 353, 366, 369. 
 
 Ter Sanctus, 49, 218, 234, 250, 
 255, 285, 332, 395. 
 
 Thalmessinger & Cahn, 303, 
 466. 
 
 Thanksgiving Service, 123, 156, 
 169, 424. 
 
 Thanksgiving Prayer, 226, 355, 
 
 356, 4 X 5, 44 1 - 
 Thibault, Rev. J. B., n. 
 Thomander, Rev. J. H., 267. 
 Thomas, Jr., I., 437. 
 Thomas & Andrews, 129, 435, 
 
 436. 
 
 Thomas, M., 440. 
 Thomas, Cowperthwait & Co., 
 
 45i, 453- 
 
 Thompson, prayers in, 473. 
 Ticknor & Fields, 468. 
 Ticknor, Reed & Fields, 461. 
 Tinson, W. H., 347. 
 Title of American Episcopal 
 
 Church, 115, 116. 
 Toronto, 43, 449, 457. 
 Toy, J. D., 322, 467. 
 True Piety, 21-23, 440, 444, 445, 
 
 44 8 , 459- 
 
 Tuckney, D.D., Rev. A., 220. 
 Typographical errors in Prayer 
 
 Book, corrected in, 138-142. 
 
 Unitarian Prayer Book of 1785, 
 305-317; price of, 433; of 
 1811, 439; of 1854, 318, 319; 
 price of, 464 ; of Harvard 
 University, 319-322, 466; of 
 1859, 322-326 ; price of, 467 ; 
 other editions, 461, 467. 
 
 Universalist Prayer Book, 327- 
 332, price of, 461. 
 
 Ursuline Manual, 454, 456, 457. 
 
 Utica, 41, 443. 
 
 Venite, 79, 118, 133, 154, 161, 
 
 215, 393, 4"- 
 Verwyst, Rev. C., 14. 
 Vesperal Remain, etc., 437.
 
 492 
 
 Index. 
 
 Vespers for Unitarian Congre- 
 gation, 467. 
 
 Vetromile, D.D., Rev. E., 13. 
 
 Victoria, 470, 471. 
 
 Virtue & Yorston, 469. 
 
 Visitation Manual, 457,465. 
 
 Visitation of the Sick, 86, 87, 122, 
 126, 155, 169, 247, 258, 345, 
 421. 
 
 Visitation of Prisoners, 88, 122, 
 123, 136, 156, 169, 423. 
 
 Walker, L. .,45. 
 Walker & James, 210, 463. 
 Wanzer, Foote & Co., 461. 
 Wardle, T., 384, 458. 
 Warner & Hanna, 21, 438. 
 Warner. W., 438, 440. 
 Washington, D. C., 22, 447. 
 Washington's Book of Prayers, 
 
 356-358. 
 Way of the Cross, 13, 453, 464, 
 
 4 6 5- 
 
 Way to Heaven, 462. 
 Weikamp, Rev. J. B., 9. 
 Wesley, John, edits Prayer 
 
 Book, 400-407. 
 Wesley, Charles, 406. 
 Weyman, W., 30, 432. 
 Weyman, W. & H. Gaine, 30, 
 
 432. 
 Wharton, D.D., Rev. C. H., 63, 
 
 66, 89. 
 
 Wheeler, J. F., 180,447. 
 Whipple, D.D., LL.D., Rt. Rev. 
 
 H. B., 40. 
 
 White, Gallagher & White, 445, 
 
 446. 
 White, D.D., Rt. Rev., W., 64- 
 
 66, 81, 91, 92, 94, 96, 113, 114, 
 
 117, 128, 131, 132, 398. 
 White, N. & J., 448. 
 White, E. & J., 130. 
 Whitney, G. L., 16, 447, 448. 
 Whittaker, T., 43, 470, 477. 
 Whittingham, D.D., Rt. Rev. 
 
 W. R., 133, 134. 
 Wieselgren, Rev. P., 267. 
 Wikwemikong, 14, 468. 
 Williams, C., 379, 440. 
 Williams, D.D., LL.D., Rt. Rev. 
 
 J-, 54- MS- 
 Williams, W., 443. 
 Williamdj Rev. E., 41, 43. 
 Wilmington, Del., 434, 436, 437. 
 Winnebago, prayers in, 16, 
 
 448. 
 
 Wise, Rev. I. M., 302. 
 Woodstock College, 472. 
 Woodward, W. W., 440. 
 Worcester, 437. 
 Word to the Wise, 445. 
 
 Young, Charles T., 23, 451. 
 Young & Co., E. & J. B., 478, 
 
 479- 
 Young, W. & J. Ormrod, 129, 
 
 435- 
 Youth's Companion, 448, 454. 
 
 Zumarrago, Rt. Rev. J. de, i. 
 Zentler, C., 170, 440, 443. 

 
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