COMMON PRAYER,
And ADMINISTRATION of the
And other
RITES and CEREMONIES,
As revised and proposed to the Use
0 F
The Protestant Episcopal CHURCH,
A a Convention of the said CHURCH in the States of
New-York, New-Jersey, Pennsylvania, and Delaware, Maryland,
Virginia, and South-Carolina,
Held in Philadelphia, from September 27th to October 7th, 1785.
P H I L A D E L P H I A,
Printed by H A L L and S E L L E R S:
And sold for the Benefit of sundry Corporations and Societies,
instituted for the Support of the Widows and Children of deceased
Clergymen. MDCCLXXXVI.
Extract from the
Minutes of the Convention.
R E S 0 L V E D, 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 grammatical corrections; but in such manner, as that
nothing in form or substance be altered.
Agreeably to the above Resolve, the Book of Common Prayer, as
proposed by the Convention, is now published by their
Committee.
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 an 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 New-York, New-Jersey,
Pennsylvania, Delaware, Maryland, Virginia and South-Carolina,
held in Philadelphia, from September 27th to October 7th,
1785."
J. B. S M I T H
April 1, 1786.
T H E
CONTENTS of this B O O K.
1 THE Preface.
2 Tables of the Moveable and Immoveable Feasts, and of the Days
of Fasting and Abstinence through the whole Year.
3 Tables of Lessons of Holy Scripture, to be read at Morning and
Evening Prayer, throughout the Year.
4 Tables for finding the Holy-Days.
5 The Order for Daily Morning Prayer.
6 The Order for Daily Evening Prayer.
7 Prayers and Thanksgivings upon several Occasions, to be used
before the two final Prayers of Morning and Evening
Service.
8 Collects that may be said after the Collects of Morning or
Evening Prayer, or Communion, at the Discretion of the
Minister.
9 The Order for the Administration of the Lord's Supper, or Holy
Communion.
10 The Collects, Epistles, and Gospels to be used throughout the
Year .
11 The Ministration of Public Bap-tism of Infants, to be used in
the Church.
12 The Ministration of Private Baptism of Children in
Houses.
13 The Ministration of Baptism to such as are of riper Years, and
able to answer for themselves.
14 A Catechism; that is to say, an Instruction to be learned by
every Person before he be brought to be confirmed by the
Bishop.
15 The Order of Confirmation, or laying on of Hands upon those
who are baptised, and come to Years of Discretion.
16 The Form of Solemnization of Matrimony.
17 The Order for the Visitation of the Sick.
18 The Communion of the Sick.
19 A Form of Prayer for the Visitation of Prisoners.
20 The Order for the Burial of the Dead.
21 Forms of Prayer to be used at Sea.
22 A form of Prayer and Thanksgiving to Almighty God, for the
inestimable Blessings of Religious and Civil Liberty; to be used
yearly on the Fourth Day of July, unless it happen to be on
Sunday, and then on the Day following.
23 A Form of Prayer and Thanksgiving to Almighty God, for the
Fruits of the Earth and all the other Blessings of his merciful
Providence; to be used yearly on the first Thursday in
November.
24 Articles of Religion.
25 The Psalter: selected from the Psalms of David.
26 Psalms fitted to the Tunes used in Churches, selected from the
Psalms of David; Portions of which are to be sung at suitable
Times in Divine Service, according to the Discretion of the
Minister.
27 Hymns suited to the Feasts and Fasts of the Church, and other
Occasions of Public Worship; to be used at the Discretion of the
Minister.
The P R E F A C E.
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 that the substance of the faith be
kept entire ; and that, in every church, what cannot be clearly
determined to belong to doctrine be referred to discipline;
and therefore, by common consent and authority may be altered,
abridged, enlarged, amended, or otherwise disposed of, as may
seem most convenient for 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 protection, hath in the
prefaces 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 alterable, 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
for the salvation of the receivers or the veneration of the
sacraments themselves.
The Church of England has not only in her preface, but likewise in her articles * and homilies #, 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 an order thereof) have still been continued firm and unshaken".
"Her general aim in these
different reviews and alterations hath been (as the
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." 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.
1st. For the better direction of them that are to officiate in
any part of divine service; which is chiefly done in the CALENDARS
and RUBRICKS.
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 to clearer explanation of some other words and
phrases that were of a doubtful signification, or otherwise
liable to misconstruction; 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
lang-uage 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 subsequent reviews,
alteration 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 13th 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 acknowleged) 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 this time, and
which have been since repeatedly, proposed and stated,
under the decent and modest form of queries, are included
under the following heads.
1st. Whether the public service on Sunday
mornings be not of too great length, and tends rather to
diminish than encrease devotion or especially among the lukewarm
and negligent?
2d. 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
necessary 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 complete 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, of reading them might not
be appointed; including, a choice of psalms as well for
ordinary use, as for the festivals and 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 beads of christian worship,
and whether much excellent matter might not be taken from the New
Testament, as well as 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. - 1. 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 in their
beginning, as having respect to something that hath 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 inserting them, viz. as introductory to the communion, should
be more regarded, and the communion be again made a daily part of
the service of the church?
9th. 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?
10th. Wether the Athanasian creed may not,
consistently with piety, faith and charity, be
either wholly omitted, or left indifferent in itself?
11th. 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 office 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?
12th. Whether the calendars and rubricks do not demand
a review and better adjustment; and whether any words or 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, intelligible,
and less liable to any misap-prehension or construction?
13th. Whether the articles of religion may not
deserve a review; and the subscription to them and the
common prayer be contrived after some other manner, less
exceptionable than at present?
These are the principal matters which have long been held up for
public consideration, as still requiring a review in the book of
common prayer, and altho' in the judgement 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
construction 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 exciting 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 before them all the
exceptions which had, since the act of uniformity been at any
time made against parts of the church service, which are chiefly
set forth in the foregoing queries. They had likewise many
propositions and ad-vices, 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
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 different 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 they 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 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
CONVENTION, 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 church at large such other
alterations and amendments therein as might 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 encreased 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 evangelical 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 different
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 Ca1ender and Rubricks
have been altered where it appeared necessary, and the same
reasons which occasioned a table of first lessons for
Sundays and other Holy-days, seemed to require the making of a
table of 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
transpositions 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 thanksgiving 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 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 who may be imprisoned for debt
or crimes claimed the attention of this church; which hath
accordingly adopted into her liturgy the form for the visitation
of prison 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
conceived that the doctrines of the church of England are
preserved entire, as being judged perfectly agreeable to the
gospel.
It is far from the intention of this Church to depart from the
Church of England, any further than local circumstances require,
or to deviate in anything essential to the true meaning of the
thirty-nine articles; although a 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 prejudice or pre-
possessions; seriously considering what christianity is,
and what the truths of the gospel are; and earnestly beseeching
Almighty God to accompany 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.
* 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.
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Updated: 9 April, 1997.
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to: Charles Wohlers