THE EARLY FORMS OF WORSHIP IN NORTH AMERICA

1929.] Early Worship in North America 335

THE EARLY FORMS OF WORSHIP INNORTH AMERICABY CHARLES A. PLACE

subject here presented is a part of a widerinterest pursued for a number of years, which

embraces North American Church architecture andthe forms of worship, beginning in the sixteenthcentury. From an initial interest in the architectureI began to consider the ceremonies within the structure,including the music, the garb of the priest or minister,and other related features. This field I found in-creasingly important and difficult. There are compre-hesive works on the development of liturgy down tothe Protestant Reformation, but in America moststudies are fragmentary. It is surprising how fewchurch histories give any definite consideration tothe subject of worship, and the old church recordswhich survive offer even less. On the whole, earlysource material is scant or unknown; what survies isscattered.

It seemed to me desirable that as far as possiblerecords of all forms of worship in North America shouldbe brought together in one library, and I am doingwhat I can to supplement the mass of material onthis subject in the library of our Society. I have beenable to determine all the main forms employed inworship here on this continent during the last fourcenturies, and most of their varieties. This sketch,which covers the period only to about 1825, will serveto show what these forms are and what referencematerial is available, as well as to indicate whatremains to be done.

These forms of worship may be included in threegroups: (a) liturgical—Catholic, Church of England,

336 American Antiquarian Society [Oct.,

Lutheran, and Jewish; (b) partially liturgical—Re-formed (Dutch, French, and others), Moravian, NewChurch, and Methodist; (c) non-liturgical—Congrega-tionalist. Baptist, and others. The interesting lit-urgies of the Greek and Armenian churches are notincluded here because their use in America hasdeveloped in the last half century.

THE ROMAN CATHOLIC CHURCH

After the backgrounds are understood the study ofthe Roman Mass in American concerns mostly minordetails and the musical parts of the service in thedifferent periods and localities. The missal, which in1570, Pope Pius V. ordered should be used whereverthe Roman rite was celebrated, was at most a revisionand correction. No new element was added unless weexcept the celebrant's preparation, for centuries acustom and ordered in the 1550 missal, which wasfixed in its present form. Hence we may say thatsince the discovery of America there has been noessential change in the order, and little in the contentof the Mass.*

The question of what the Mass was in SantoDomingo, Panama, or Mexico in the sixteenth cen-tury, or in Quebec and the English colonies in the fol-lowing century, is simply a matter of local conditions,especially affecting the music upon which the highestexpression of the service depends. The religiousOrders may have followed their own customs, sincethe Bull of 1570 allowed that any rite which could showa prescription of, at least, two centuries might be re-tained. Yet any variation in the celebration of Massby the Dominicans, the Franciscans, the Augustinians,and other Orders, interesting as it would be, would notbe important. The Roman rite had been dominant inSpain and elsewhere for centuries before America wasdiscovered. The Jesuits were not formally organizedtill 1540, and of course used the Roman order.

•See "MiBsale Romanum Ordinarium," Mexico, 1561. Copiea, Huntington Library;New York Public: John Carter Brown.


It should be understood by anyone not familiar withthe Mass that the Introit, the Gradual, and other partssung by the choir, as well as the Collect, the Epistle,the Gospel, and other parts vary according to thecalendar, and that the Canon is always the same. TheIntroit, which is the first element of the Mass and sungat the entrance, consists of (a) an antiphon, (b) a verseof a psalm, (c) the doxology—Gloria Patri, (d) theantiphon repeated.

When the celebrant arrives at the altar he says, " Inthe name of the Father, and of the Son, and of theHoly Ghost. Amen," which begins the preparatoryservice, said alternately with the Minister or server.This includes Psalm 42 (the Protestant 43), the words,"Our help is in the name of the Lord. R/. Whomade heaven and earth," and the Confession andAbsolution. Then follow versicles with responses.

Saying, Oremus (Let us pray), the priest goes up tothe altar and says silently two petitions. Then thechoir sings the Kyrie, consisting of Kyrie eleison (Lordhave mercy), Christie eleison, Kyrie eleison (eachthree times) ; and the Gloria in excelsis (Glory be toGod on high, and on earth peace to men of good will.We praise thee, we bless thee . . . etc.).

The salutations—" The Lord be with you. R/.And with thy spirit," precede the Collect. Thencomes the Epistle, after which the choir sings theGradual with Alleluia. In Lent, Tract is sung insteadof Alleluia. Also there are five sequences, one forEaster, for Pentecost, for Corpus Christi, for a feastof the Virgin Mary, and a Mass for the dead.

The reading of the Gospel is attended with cere-mony, and the people stand. If there is a sermon itcomes at this point; and then follows (when the Creedis used) the Nicene Creed. The priest sings, "Credoin unum Deum, " and the choir continues. Formerlythe Mass of the catechumens ended here; now there isno indication.

What was called the Mass of the faithful begins withthe salutations—"The Lord be with you. R/. And


with thy spirit," preceding the Offertory prayer andthe chant by the choir. After the "Secret" (a shortCollect), the Canon actually (not nominally) beginswith the salutations and responses—"The Lord bewith you. R/. And with thy spirit. Lift up yourhearts. R/. We lift them up unto the Lord. Let usgive thanks unto the Lord. R/. It is meet and just.It is truly meet and just . . ." etc. with the properPreface, and ending with "Holy, holy, holy. Lord Godof Hosts. Heaven and earth are full of thy glory.Hosannah in the highest. Blessed is he that comethin the name of the Lord. Hosannah in the highest."This is the Sanctus, and is sung by the choir.

The Canon proper is one long prayer of consecration.The words of Institution are preceded by the petition,"Which offering do thou, 0 God, vouchsafe in allthings, to bless, consecrate, approve, make reasonableand acceptable (with the sign of the cross three times),that it may become for us the Body and Blood of thymost beloved Son our Lord Jesus Christ. " Both hostand chalice are elevated.

All of the Canon is said silently, and is followed bythe Lord's Prayer, and then by petitions, during whichthe host is broken (the Fraction) and a particle of it isput into the chalice. When the chalice is covered theAgnus Dei is sung by the choir. Then comes the Pax,a prayer for peace with the salutations, "Peace bewith you. R/. And with thy spirit." The rubricfor the Canon and what immediately follows is ofespecial significance.

At the Communion there is a choir chant or anti-phon. Then follows the post-communion (usually ashort Collect), the salutations, and "Ite missa est."(Go you are dismissed). Or the service may continuewith "Let us bless the Lord. R/. Thanks be toGod"; a short petition, and the blessing "May Godalmighty bless you, (turning to the people) Father,Son, and Holy Ghost. R/. Amen." The priestreads the last Gospel, and the R/. "Thanks be toGod" concludes the Mass.


Roman Catholic authorities emphasize the fact thatHigh Mass with choir is the normal service, and thatLow Mass is a curtailed substitute made necessary bylocal conditions. The latter, which is perfectly valid,must have been used to a large extent in all Americansettlements and missions in the early centuries as it istoday in small communities.

The full content of the foregoing order may befound in the Roman Missal (Copy: C.A.P.). Themusic sung by the choir is given in the Roman Gradual(C.A.P.), where it will be seen that the music for theIntroit, Gradual, Offertory, and Communion varies,as do the words, according to the calendar. There isless variety for the Kyrie, Gloria, Sanctus, Agnus Dei,etc. The celebrant's chants and intonations areexplained in "A New School of Gregorian Chant,"Rev. Dom Dominic Johner, English translation(C.A.P.).i

All the music is Gregorian, now believed to berestored in the present Gradual according to themelodies prior to the thirteenth century. Catholicauthorities assert that no other music has been au-thorized by the Church. Yet polyphonic and modernfigured music, more or less based on the Gregorianmélodies, have been tolerated. The task now is todetermine what music actually was used in Mexico,Canada, and the English colonies. No research hasbeen made, and no adequate history has been written.We need a copy of the Midicœan Gradual, 1614-15,especially, and a copy of the Mechlin Gradual, 1848,would help. These show what changes have beenmade in the Gregorian forms previous to the presentrestoration. Beyond that there is need of Americansource material of music used in the Mass.

In the later period after the American Revolution inthe English colonies, we have "A Compilation ofLitanies, Vesper Hymns, and Anthems for the Catholic

•For books with mueio on the Maes printed in Merico. inoluding tho "GradúaloDominicale," 1676, see article by Lota M. Spell in "The Musical Quarterly," January-1 QOO1929.


Church." by John Aitken. Philadelphia, 1787 (A.A.S.).Music for the Mass in this book includes the Kyrie,hymn at the Elevation, Gloria in excelsis. Credo,Agnus Dei. B. Carr's Masses, Vespers, etc. for theuse of the Catholic churches in the United States wasprinted in Baltimore in 1805. (Library of Congress).

One of the best books on the order and content ofthe Mass is "The Mass, A Study of the RomanLiturgy," by Adrian Fortescue (C.A.P.). See also"Geschichte der Messe," by Peter Wagner, Leipzig,1913, which considers the music in relation to thecelebration.

THE CHURCH OF ENGLAND

The use of the Prayer Book in the English coloniesinvolves only local questions. The 1549 book, which insome respects follows the Roman order closer thanLuther's Latin Mass, 1523, was short lived. The bookswhich succeeded had Reformed elements, and mainlyare of the same pattern. Of these the 1662 PrayerBook had the widest use, continuing till after theAmerican Revolution.

The order for Daily Morning Prayer is as follows :Sentences of Scripture, one or more to be read by the

Minister.Exhortation by the Minister; a general Confession by

Minister and people; and a Declaration of Absolution by theMinister, the people answering here and after eveiy prayer.Amen.

The Lord's Prayer, Minister and people.M. O Lord, open thou our lips. Ans. And our mouth

shall show forth thy praise.M. O God, make speed to save us. Ans. 0 Lord, make

haste to help us.M. Glory be to the Father, and to the Son, and to the

Holy Ghost. Ans. As it was in the beginning, is now, andever shall be, world without end.

M. Praise ye the Lord. Ans. The Lord's name be praised.Venite, exultimus Domino, (Ps. 95), said or sung, (except on

Easter and on the 19th day of the month.)Then the Psalms in order as they are appointed, with Gloria

Patri.


The first Lesson from the Old Testament; followed by the TeDeum laudamus, or the Benedicite, with Gloria Patri.

The second Lesson from the New Testament; followed by theBenedictus, or Jubilate Deo, with Gloria Patri.

The Apostles' Creed, M. and people, said or sung.The Lord be with you. Ans. And with thy spirit.Let us pray.Lord have mercy upon us. Christ have mercy upon us.

Lord have mercy upon us.Lord's Prayer, M. and people.

Short Litany.Collects, for the day, for peace, and for grace.In Quires and places where they sing, here followeth the

Anthem.Prayers, for the King, Royal Family, Clergy and people, S.

Chrysostum.Benediction.

For the Holy Communion.The Lord's Prayer, said by the Minister.The Collect, (from the 1549 book), "Almighty God unto

whom all hearts are open. . . . "The Ten Commandments, each with the answer, "Lord

have mercy upon us and incline our hearts to keep this law. "Collect for the King, and for the day.The Epistle, and the Gospel. (There is no Gradual or

hymn.)the Creed.Sermon.Offertory sentences. (There is no offertory prayer.)Prayer for the whole estate of Christ's Church.Exhortation; Confession; Absolution, with Comfortable

words of Christ.Lift up your hearts. Ans. We lift them up unto the Lord.Let us give thanks unto the Lord. Ans. It is meet and

right so to do. It is very meet and right and our boundenduty, that we should at all times, and in all places, give thanksunto thee, 0 Lord, Holy Father (not used on Trinity Sunday),Almighty, everlasting God, (proper Preface for Christmas,Easter, Ascension, Whitsunday, Trinity),—then said or sung—Therefore with Angels and Archangels, and with all the com-pany of heaven, we laud and magnify thy glorious name; ever-more praising thee, and saying. Holy, holy, holy. Lord God ofhosts, heaven and earth are full of thy glory: Glory be to thee,0 Lord Most High. Amen.

Prayer, beginning " We do not presume . . . "The Prayer of Consecration includes the words of Institu-

tion, remembrance of the passion, and the significant words of


invocation "to bless and sanctify, with thy Word and HolySpirit, these thy gifts and creatures of bread and wine; thatwe, receiving them according to thy Son our Saviour JesusChrist's holy institution, in remembrance of his death andpassion, may be partakers of his most blessed body and blood. "(There is no elevation, and no fraction. The Communionfollowed, but was never received by the priest alone.)

The Lord's Prayer.A CoUect of Thanksgiving.The Gloria in excelsis.Benediction.Copies of the following Prayer Books are at the A.A.S.—

earliest London, 1605; two small books, 1626, 1628; examplesof the 1662 book—London 1732 and 1735, Cambridge, 1760;number of small books of the later period.)

The Episcopal Church of the United States wasoragnized at the convention held in Philadelphia,September 27-October 7, 1785, at which time "TheBook of Common Prayer and Administration of theSacraments and other Rites and Ceremonies, as Revisedand Proposed to the use of The Protestant EpiscopalChurch" was submitted. This book was printed inPhiladelphia in 1786.̂ Used in a few churches for ashort time, it soon gave way to the first standardPrayer Book authorized in 1789 and printed in thefollowing year.^

A Liturgy Collected Principally from the Book ofCommon Prayer for the use of the First EpiscopalChurch of Boston (King's Chapel) with the Psalms ofDavid," Boston, 1785, differs from the "proposed"book mainly in the theological character of its content.(Copy A.A.S.)

The order of these three books follows closely that of1662. Of the changes the most important is a Prayerfor the President of the United States, and all in CivilAuthority.

Awaiting further research on the development ofmusic in the English Church in America, the presentconsensus of judgment is that into the nineteenth

'Copy, London, 1789, A.A.S.'See also for the order and contents of the "Proposed" and 1790 books "Liturgial

Amerieanae, " William McGarvey, Philadelphia, 1895. (A.A.S.)


century the service was read, and the music limited,with little development. Evidence is lacking to showany early influence in America or Merbeck's "Book ofCommon Prayer," 1550, in which the plainsong of theearlier rituals was adapted to the 1549 Prayer Book, orof the compositions by Day and Tallis in the contra-puntal style.

The 1604 authorized Prayer Book, (1605, A.A.S.),contained "The Whole Book of Psalms," collected intoEnglish metre by Thomas Sternyold, John Hopkins,and others, and allowed to be sung after Morning andEvening Prayer, and before and after sermons.Besides the 150 Pslams with 40 tunes, there are theVeni Creator, Venite exultimus. Te Deum, Song of thethree Children, Song of Zachariah, Magnificat, NuncDimittis, Athanation Creed, Lord's Prayer, TenCommandments, a Thanksgiving after receiving theLord's Supper, and some others, with tunes given orsuggested.

The character of these versions and the tunes wasthe same as that in the Reformed churches. Only themelody was printed. In 1621 appeared Ravencroft'sbook of tunes, "The Whole Booke of Psalms: With theHymns Evangelical and Spiritual. Composed into 4parts by Sundry Authors with severall Tunes as havebeen and are usually sung in England, Scotland, Wales,Germany, Italy, France, and the Netherlands." Thesetunes were of a higher order than those in Playford'sPsalter published in 1671 under the title, "Psalms andHymns in solemn musick of four parts on the CommonTunes to the Psalms in Metre: used in ParishChurches." Täte and Brady's "new version" waspublished in 1696, and gradually gained in influence.

Trinity Church, New York, furnishes an example ofthe slow development of music in the service. Themajority of the churches were less advanced. OnAugust 21, 1707 the church voted that Täte andBrady's "new version" should be sung "next Sunday,and no other version. " The records for April 25, 1733mentions "Mr. Man who officiates in setting and sing-


ing the Psalms." The first mention of the employ-ment of youth in connection with church music isdated April 24, 1739. By 1761 there was a boy choir,unvested and seated in the gallery. In 1741 the firstorgan was installed, probably the fifth in Americanchurches using the English Prayer Book. The engage-ment on January 31, 1753 of William Tuckey, latelyof Bristol Cathedral, England, as director of churchmusic registers an important advance for Trinity.Tuckey's compositions included anthems which doubt-less were sung in the church. On one occasion the TeDeum was sung. In 1771 Tuckey advertised "TwoSelect Pieces of Church Music," one of which was"An Hymn (by way of Anthem), consisting of Solos,Duets, Trio and 4 Choruses, together with a Psalm

St. Michael's, Marblehead, Mass., offers the firstproof known of chanting, beginning on Christmas,1787 and continuing for Some time. About the sametime the Venite was chanted once at least, in St. Paul's,Narragansett, R. I. Actual evidence of chanting inTrinity, New York, is found in "The Churchman'sChoral Companion to his Prayer Book," published bythe parish in 1809. The chants for Morning Prayerinclude Venite, Te Deum, Benedicete, Jubilate, Bene-dictus. For the Communion Office there is givenKyrie 1., Kyrie 2.—Proper for high Festivals, GloriaTibi, Trisagion, Gloria in Excelsis.^

In the "Proposed" Prayer Book, 1786, a few tunesare given, less than twenty, under seven metres.Under Chants is the proper tune for the 96th Psalm,seventh metre.

THE LUTHERAN CHUKCHES

There were three national groups of Lutherans inAmerica—Swedish, Dutch, and German. The earliestLutheran service was conducted by the Swedish

iSee Dix, "History of Trinity ChOTch," vol. 1.'Messiter, A. H., "A History of the Choir and Music of Trinity Church, New York

(N.Y., 1906) (C.A.P.)


minister on the lower Delaware river in 1639, doubtlessusing the Swedish Church Book of 1614, which con-tinued to be the standard in both Sweden and Amer-ica till 1811. Acrelius, who returned to Sweden in1756, reports two Sunday services. Matins and HighMass, and the use of the chausable, adding that theEnglish "cannot be reconciled to the chausable,"and that the singing of the Creed seemed strange tothem.

The general order of this High Mass was very nearlythe same as that used in the Lutheran churches ofnorth Germany in the sixteenth century. It had noIntroit or hymn, but began with an Allocution whichwas an exhortation before the Confession of Sins.This Allocution, translated, is as follows: "Dearfriends, brothers and sisters in Christ Jesus. As weare now assembled to worship God, to thank Himfor all His divine benefits, and to petition Him for allthat we need of things spiritual and temporal, and aswe realize that we are all without doubt burdenedwith sins and also anxious to be rid of the sins; there-fore let us fall upon our knees and humble ourselvesbefore God our heavenly Father with heart and mouth,and acknowledge ourselves as the poor, miserablesinners we are, beseeching Him for grace and forgive-ness, so saying each for himself:" Then follows theConfession, which beings, " l a poor, sinful being . . ."

Then came the Kyrie, and the Gloria; but instead ofthe Laudamus (We praise thee . . . etc.) hymn No. 9in the Church Book (All Glory be to God on High, byDacius) was given as an alternative. Salutationspreceded the Collect, which was followed by theEpistle, all to be said or sung. There was no Gradualbut a hymn was sung; one for each Sunday in the yearwas given in the Church Book.

The Gospel, followed by the Apostles' Creed (theNicene Creed or Luther's Credo Hymn given asalternatives) were sung. Another hymn was sungbefore the sermon, which closed with the generalprayer, and the Lord's Prayer., Different forms of


prayer are given; or the Litany might be used. Also atthis point there is a new Confession of Sins, to be usedif the minister so desired. This Confession, which isalso a prayer for pardon and forgiveness, is a transla-tion from the Brandenburg-Nuernberg ritual. " 0most merciful God and Father, Whose grace endurethfrom generation to generation! Thou art patientand long-suffering, and forgivest all who are trulypenitent, their sins and transgressions. Look withcompassion upon Thy people and hear their supplica-tions. We poor sinners confess unto Thee that we areby nature sinful and unworthy of Thy goodness andlove. Against Thee have we sinned and done wicked-ness in Thy sight. Remember not our transgressions;have mercy upon us; help us, 0 God, our Saviour!For Thy Name's sake, grant us remission of all oursins and save us. Give us the grace of Thy HolySpirit that we may amend our sinful lives and obtainwith Thee everlasting life; through Thy Son JesusChrist our Lord. Amen."

Then follow Salutations, the Preface (one of twoforms), the Consecration (using the words of Institu-tion, the form used by all Lutheran churches), theSanctus (to be said or sung), the Lord's Prayer (to besung by the minister), the Admonition to the com-municants, and the Pax (Peace be with you . . .)In Sweden there was the Elevation at the time of theSanctus.

During the Distribution (the people knelt inSweden), the Agnus Dei was sung by the congregation.The words used were, "The Body of our Lord JesusChrist preserve your body and soul unto everlastinglife." and "The Blood of our Lord Jesus Christpreserve your body and soul unto everlasting life. "

After the communion there followed. Salutation, theCollect of Thanksgiving, Salutation with response,Benedicamus, and the Benediction. The Aaronicbenediction is specified in the Church Book (theTemple form). The service closed with the singing ofa verse of a hymn.


A copy of the Mess-bok, Upsala, 1620, in the Denk-man Memorial Library, Augustana College andTheological Seminary, which I have seen through thekindness of the librarian. Rev. Ira 0. Nothstein, D.D.,is the only known source of information in Americaof the nature of the music of the early Swedishservices here. There is no positive proof of the useof the book here, yet that is possible. Photostatcopies (C. A. P.) of the Kyrie, Gloria, Sanctus, andAgnue Dei show the variation of the music in theGregorian modes, but with the use of only two noteforms, the punctum and the virga, the latter used verylittle. Doubtless all or nearly all of the altar servicewas intoned. This was the custom in all the Scandi-navian churches, was continued in the Icelandicliturgy of 1801, and in the Norwegian liturgy of 1887and 1912.1

Besides the music mentioned above with Swedishwords there are other pieces, including " I know thatmy Redeemer liveth." With Latin words the bookcontains two sequences with Alleluia, Venite exultemusDomino, ending with Gloria Patri (seven in all), and anumber of canticles.

The melodies are characterized generally by the useof one note to a syllable, differing from the more floridGregorian. When Acrelius arrived in Christina (nowWilmington, Del.) in 1749 he states that the people"sang their Swedish hymns without a leader, and someof them astonishingly well. " In the church were twonumber tablets, "one for Bishop Svedberg's edition,and the other for the common edition of the hymns. "Of the 644 Hymn and Psalm books which Acreliusrecords as sent over from 1696 to 1750, probablyall without tunes no copies have been located. TwoSwedish Manuals in the Augustana College andTheological Seminary Library, one printed in 1675 andthe other in Stockholm, 1691, contain the Psalms of

•See for tho musie now used in America in the Swedish churches the Common Service(C.A.P.) and in the Norwegian churches The Lutheran Hymnary (C.A.P.).


David, and a Hymnal, without music; also the ChurchOrder of 1614.i

As yet I am unable to determine what the DutchLutheran service was at New York and Albany in thelast half of the seventeenth century. Probably therewas no public service earlier than 1669. One ministerserved both Albany and New York from 1671 to 1691,after which there was no minister till the coming of theSwedish pastor, Rudman in 1702, who remained till thefollowing year. Henry E. Jacobs in his "History ofthe Evangelical Lutheran Church in the United States"says that in Holland the service was very similar tothat of their Reformed neighbors. Beginning in 1725at Albany the entire service was in English, and con-ducted in the English church. Then or earlier theBook of Common Prayer may have been used, butthis is inference.

In the eighteenth century various congregations ofDutch Lutherans in New Jersey and New York wereserved by German Lutheran pastors. What liturgieswere used in these places or'in Pennsylvania, whichwas the German Lutheran stronghold, is unknown.

The first known German Lutheran liturgy used inAmerica was that composed by Muhlenburg andadopted in 1748. The order and content differedsomewhat from the form in the Swedish Church Bookof 1614. This liturgy, based on those of Saxony andnorth Germany, never was printed, and exists today ina few manuscripts which vary slightly. The serviceopened with the singing of one of two hymns,—"Nunbitten wir den Heiligen Geist"; or "Komm HeiligerGeist."

Then the pastor goes to the altar; turning to thepeople he gives the exhortation. The Confession,beginning with " I a poor sinner," is followed by aform of the Kyrie,—"Lord God the Father in heaven,

•See "A History of New Sweden; or The Settlements on the River Delaware," byIsrael Acrelius, Provost of the Swedish Churches in America, and Rector of the OldSwedish Church, Wilmington, Del. Translated from the Swedish, with an Introductionand Notes, by WiUiam M. Reynolds, D.D. Phil., 1874.

1929.] Early. Worship in North America 349

have mercy upon us. Lord God the Son, Redeemer ofthe world, have mercy upon us. Lord God the HolyGhost, have mercy upon us and grant us Thy peace.Amen." Then the hymn, "Allein Gott in der HöhSei Ehr." "The Lord be with you. R/. And withthy spirit. Let us pray," precedes the Collect for theday.

The Epistle is followed by a hymn selected from theMarburg Hymn Book. Then come the Gospel, theCreed, another hymn, and the sermon. The generalprayer follows, "the appointed church-prayer herefollowing, or the litany instead of it, by way ofchange." Then petitions for the sick, if any; theLord's Prayer; notices. The benediction was "Thepeace of God, which passes all understanding, keepyour hearts and minds, through Christ Jesus, untoeternal life. Amen."

Another manuscript gives a hymn after the sermon;then "The Lord be with you. R/. And with thyspirit. Let us pray." (short prayer), and the bene-diction in the following form, "The Lord bless thee andkeep thee, and give thee peace, in the name of theFather, and of the Son, and of the Holy Ghost.Amen. " Then a verse shall be sung at the close.

For the Holy Communion the service continueswith: "The Lord be with you. R/. And withthy spirit; Let us lift up our hearts. R/. We liftthem up unto the Lord; Holy, holy, holy is the Lordof Sabaoth. R/. The whole world is full of his glory.Then follows an address to the communicants, andLuther's paraphrase of the Lord's Prayer, exactly asin the Deutsche Messe, 1526. Turning his "face tothe bread and wine," the pastor repeats the Lord'sPrayer and the words of Institution.

Turning to the people, "Now let all those who arefound to be prepared, by the experience of sincererepentance and faith, approach, in the name of theLord, and receive the Holy Supper." In giving thebread the words used are, "Take and eat: this isthe truß body of your Lord Jesus Christ, given unto

350 American Antiquarian Sodety [Oct.,

death for you; may this strengthen you in the truefaith unto everlasting life. Amen." In giving the cup,"Take and drink: this is the true blood of your LordJesus Christ, of the New Testament, shed for you forforgiveness of your sins, unto everlasting life. Amen. "

After the Communion the pastor says, "O givethanks unto the Lord, for he is good: Hallelujah.R/. And his mercy endureth forever; Hallelujah."Then a Collect of thanksgiving; and the pastor says,"Receive the blessing of the Lord. The Lord blessthee and keep thee, and give thee the peace, in thename of the Father, and of the Son, and of the HolyGhost. Amen."

If there were children to be baptized, the Gospel andthe Creed were omitted. Only those were admittedto Communion who had attended a preparationservice and whose names were written. The serviceincluded question and answers of faith, and confessionand absolution. Two of the manuscripts are signifi-cant in having a German translation of MorningPrayer, and the marriage ceremony from the Book ofCommon Prayer. The translation given above is byDr. Schaeffer, and used by Jacobs in his history.

The Communion service conducted by Zinzendorfin the Philadelphia Lutheran church on Easter Mon-day, as reported by him, is interesting in its variation.After the sermon in which he declared himself aLutheran, he gave an exposition of "our LutheranConfession," and the absolution. Then followed,—(1) the Lord's Prayer; (2) The words of Institutionconcerning the bread; (3) Choir: " Wir glauben all undbekenen frie. "; (4) The words of Institution concern-ing the wine; (5) "O Welt, seir hier dein Leben";during which (6) the Communion; (7) ThanksgivingCollect; (8) Benediction. This division of the wordsof Institution is a Moravian characteristic.

The 1748 liturgy, which the ministers were pledgedto use, was the basis of that printed in 1786—theKirchen Agenda (A.A.S.)—with a second edition in1795. The essential changes were the substitution of


an extemporaneous prayer or one of thé morningprayers for the Collect from the Marburg Hymn Book,and a new general prayer. This liturgy continued inuse till 1818, when there were more marked changes.

Muhlenberg was disturbed by the number of differ-ent hymn books which he found on his arrival, butwhat these were is not known. The Marburg HymnBook was to be used with the 1748 liturgy. ThisMarburger Gesangbuch was published as early as1549. In America five editions are recorded, 1759,1762, 1770, 1774, 1777. The copies at the A.A.S.,1762, 1770, 1777, have no music. Also at the A. A.S.a Lutheran Gesang-Buch (Phil. 1774) and a Marburg(Mar. and Frankfurt 1790), no music. Nor is theremusic in the "Erbaulicher Lieder-Sammlung" of the'Ministerium of Pennsylvania (Germantown, 1786,1795). At the Krauth Memorial Library of theLutheran Theological Seminary, Philadelphia, there isa copy of the "Psalmodia Germánica" published inNew York in 1756, printed from the London editionsof 1722-1725. The character of the old Germanmelodies to which the hymns may have been sungmay be found in Endlich's Koralbuch (C.A.P.).

Besides the above there were four other books inEnglish: "A Hymn and Prayer-Book," by Dr.Johann C. Kunze, (1795) ; "A Collection of EvangelicalHymns" for the English Church in New York, byRev. George Strebeck, New York, 1797; "A ChoiceSelection of Evangelical Hymns," by Rev. RalphWilliston, also for the New York Church, N. Y., 1806;"A Collection of Hymns, and a Liturgy," by order ofthe New York Synod, Phil., 1817.

It is doubtful, however, if more than hymns wereattempted in the German services till into the nine-teenth century. There are records of organs in thePhiladelphia church in 1750, and at Trapp in thefollowing year, both made in Germany. As yet Ihave no record of organs in the nine other churches,which with Philadelphia and Trapp constituted theMinisterium of Philadelphia in 1748.


When Muhlenberg was in New York for a fewmonths each in 1751 and 1752 he used the GermanPsalmody (London, 1772-25). On one occasion, atleast, he is said to have "lined out" a hymn, an indica-tion of lack of hymn books. Hence the demand for anAmerican edition, as noted above.

THE JEWISH SYNAGOGUE

The early Jews in America were Portuguese andSpanish who used the Sephardic ritual which differedonly in non-essentials from the Ashkenazic rite of theGermans, Poles, and other northern Jews. For cen-turies there has been one standard Prayer Book, andthis in various editions has been used in New York,Newport, and elsewhere. The early editions werepublished in Amsterdam, in Hebrew ;i later there wereEnglish translations with the Hebrew, the earliestLondon, 1771-76, and the earliest American, Philadel-phia, 1837. This American edition is the LeeserPrayer Book in Hebrew, six volumes (C.A.P.) fromwhich I take the order here given.

The three services in the prayer book to be usedevery day in the year, and varying according to theJewish calendar, especially for Passover, the Day ofAtonement, and other sacred days, have a sacrificialfoundation. I shall describe only the order for theusual Sabbath morning service.

There is a preparation order of considerable length,originally not a part of the regular service, whichincludes prayers, reading of Scripture concerning thesacrifice, etc., and a number of Psalms. The formalworship opens with a prayer and the Kaddish, whichis a doxology repeated in the service and at the close.It begins, "May his great name be exalted, andsanctified throughout the world, which he hascreated," . . . and so on. The congregation re-sponds, "My his great name be blessed, and glorifiedfor ever and ever" . . . Then the Reader, "Blessye the Lord, who is ever blessed.

'Prayer Book for the Day of Atonement, Amsterdam, 1770-71.

1929.] Early Worship in North America , 353

Then follow two benedictions, one concerning lightbeginning, "Blessed art thou, 0 Lord, our God! Kingof the universe, who formest light, and createst dark-ness; makest peace, and createst all things" . . .etc. . . ; and the other called the Ahaba, the loveprayer, which opens with the words, "with everlastinglovehast thou loved us, O Lord, our God!" . . .

These benedictions precede the great Jewish Credowhich must be repeated twice each day, called theShema, "Hear, 0 Israel the Lord our God! the Lord isone." The congregation respond, "Blessed be thename of the glory of his kingdom for ever and ever.The Reader continues, "And thou shalt love the Lordthy God with all thy heart, and with all thy soul, andwith all thy might. And these words which I com-mand thee this day, shall be in thy heart. And thoushalt teach then diligently unto thy children, andspeak of them" . . . etc.

A passage follows conerning the fringes (of theprayer shawl). Then comes the Redemption prayerto God who delivered Israel from Egypt and bondage.

After that the Amidah, the ancient prayer calledTephillah, sometimes Shemonehesreh, which consistsof eighteen or nineteen benedictions, the original partsof which were used in the Temple service, especiallythe first three and the last three. The Amidah beginswith, " 0 Lord! open thou my lips, and my mouth shalldeclare thy praise. " Praise is the keynote of the firstthree benedictions—praise of the God of the fathers;of powers, creative forces; the congregation joining in"Holy, holy, holy, is the Lord of Hosts! the wholeearth is full of his glory;" and a little later saying,"The Lord shall reign for ever; even thy God, O Zion,unto all generations. Hallelujah."

The last three benedictions clearly show connectionwith the Temple ritual, especially in the petition "thatthe burnt offerings of Israel, and their prayers, may bespeedily accepted by thee with love and favor";. . . , and in the thanksgiving for "thy miraculousprovidence" received daily . . . etc. The three-fold


blessing followed, "The Lord bless and preserve thee!The Lord make his face to shine upon thee, and begracious unto thee ! The Lord lift up his countenanceupon thee, and give thee peace. "

Now comes the ceremony of taking the Law fromthe Ark. As it is taken out the Reader says, "Omagnify the Lord with me, and let us together extolhis name." The congregation responds, and at theelevation of the Law say, "And this is the Law" . . .etc. In the Ashkenazic ritual the elevation comesafter the reading of the Law. Three men are calledto the desk, a priest (descendant of a priest), a Lévite,and an Israelite, who say, "The Lord be with you."The Reader responds. Each section read is followedby a blessing, and at the close the Kaddish is said.Then the Prophets are read, with benedictions andblessings. At this point come petitions, a prayer forthe Government, and another for the congregation.The Reader and the congregation then say, "TheLord shall reign for ever; even thy God, 0 Zion! untoall generations. Hallelujah." This is repeated. Asthe Law is returned to the Ark the congregationchant the 39th Psalm. Then, after a few words, theKaddish is repeated, and the service is concluded.

The service for the Day of Atonement, longer andwith many repetitions, is notable for a confession ofsins said by the Reader, and then by the congregation;and for a form of pardon said by the Reader. Alsothere are a number of litanies with congregationalresponses.

T"he service in the New York Synagogue (and prob-ably elsewhere), always has been chanted according tothe traditional music, and in Hebrew, except a fewprayers which are in Aramaic.

It is difficult to determine how the services werechanted in the few small Sephardic congregationswhich existed down to the time of the American Rev-olution, when there were only about three thousandJews in the country. There was no music booksimilar to the Roman Gradual, but it is assumed that


the chazzan, who was both reader and rabbi, fol-lowed the custom of London or Amsterdam. Someidea of the music is given in "The Ancient Melodies ofthe Spanish and Portuguese Jews," London, 1857.The historical introduction is by Rabbi David deSola, and the music is. by Emanuel Abraham Aguilar.The most authentic music of the ritual is in "The Bookof Prayer and Order of Service according to the practiceof the Spanish and Portuguese Jews of London."Edited by M. Gaster. (In five volumes, 1904.)

A number of examples of Sephardic music are givenin "Jewish Music, in its Historical Development,"by A. Z. Idelsohn, Professor of Music, Hebrew UnionCollege, 1929. (C.A.P.) These sources help to deter-mine what music may have been used, or its generalcharacter.

At its highest, Sephardic music was less melodic thanthe Ashkenazic, and the Hebrew accents for the Bibletexts, which indicate musical phrases and whengrouped make something like a tune, were read muchlike the Oriental chant, moving mostly with five tones,often in chromatic intervals. A Jewish authoritystates that from the eighth century onward the SpanishSephardic melodies were infiuenced strongly by Moor-ish music.

Belonging to a later period and not included here isthe worship of the rapidly increasing Jewish popula-tion in America, that of the Russian, Polish Orthodox,conforming to old traditions, and the Ashkenazic(mostly Germans) divided into "reformed" and"conservative." (See Prayer and Music books,C.A.P.)

THE NATUKE OF JEWISH AND GREGORIAN MUSIC

A few facts may help in understanding Jewish andGregorian music. Music has its foundation in twoforms, the rhythmical of the dance and march, and thefree modal used in text interpretation. The latter pre-dominated among the Oriental peoples, including theJews. Oriental music is unrhythmical, without har-


mony, and has free tonality with a strong tendency toimprovisation. There are many modes composed ofgroups of tones, called motives. Of the many scales,based on the quarter-tone system, four are prominent.These are: (1) beginning on d, corresponding to the oldGreek Phrygian (the Gregorian Dorian), minor incharacter; (2) beginning with e, like the old GreekDorian (Gregorian Phrygian) ; (3) tonic / and b flat,almost major in character, and similar to the oldGreek Lydian; (4) also beginning on d, but with differ-ent step values, the same as the Greek Aulos. Thisscale probably was not used by the Jews till latertimes.

This music was vocal. Instrumental accompani-ment was limited; among nearly all Jews as well as inthe Oriental Christian Church it has been prohibitedto the present time. Whenever there is any rhythmit is derived from the text, and is unlike Europeanmusic with its small measures. It should be under-stood that the minor scale is not considered sad, northe major joyful. Their character has a wider inter-pretation.

The Oriental characteristics apply to early Jewishmusic which is based almost wholly on the first threescales given above. In the Occident the half-stepsystem is used which, by the way, can be traced backmore than three thousand years. It is believed thatthe spirit of the Temple music, the tunes and scalesof which are unknown, survive to some extent in theearly melodies of the Synagogue and the ChristianChurch. There are modes older than the ChristianEra common to both Jews and Christians, as are an-tiphonal and responsorial singing.

The oldest modes, as we should expect, are from theBible, and the prayer modes are derived from them.The Pentateuch mode is based on the Greek Dorianscale e, that of the Prophets on Greek Phrygian d,and the Psalms modes on Dorian, Hypophrygian,and Lydian. The scale of the TefiUa (prayer) mode,originally derived from the Pentateuch mode, is Hypo-


dorian, while the mode for intercessions and petitionsis based on the Prophetic mode.

All these modes are certainly prior to the ninthcentury, probably many centuries older, and are themost genuine of Jewish music. They were unwrittenand transmitted almost entirely by memory. Even theBible accents, which appear in the ninth century, werein the nature of reminders to those who understood themodes. It is notable that the Hebrew accents in generalagree with the Greek system, and that the Byzantinesystem was adopted by the Christian Church, whichin the eleventh century had the beginning of notation.

By the tenth century both meter and rhythm arefound in Jewish music, and in the following centuriesthere was a growing reciprocal modification byChristian and Jew. Particularly is this true inEurope and in the development of Ashkenazic musicin Germany. Increasingly, music was emphasized notas an interpretation of the text but for its own beauty.As late as the eleventh century the Biblical andprayer modes maintained their hold in Germany, butgradually German (and Christian) melodies gained,resulting in the "Ashkenazic song," which by theseventeenth century was well established. Especiallynoteworthy was the idea of the Ashkenazic rabbis toexpress the significance of each day or feast by distinc-tive melodies or motives, seeking thus to enrich anddeepen the interpretation of the services. Modernmusic based more or less on the ancient melodies hasdisplaced largely the modes of the Psalms and theprayers. The Pentateuch mode continues, but in theAshkenazic Synagogues the Pentateuch mode is that ofthe old Lydian scale with major characteristics.

Besides some other Jewish authorities, I have drawnfreely from Idelsohn, "Jewish Music," acknowledginghere my debt and appreciation. No other book onthis subject is as valuable. A most important featureis the 106 pages of musical illustrations. Many ofthese show the similarity of Gregorian music toOriental and Jewish.

358 American Antiquarian Society [Oct.,.

Gregorian music arose out of an obscure past.Whether or not it adopted Jewish melodies, manyof its tunes are very similar. It has four authenticmodes or scales, beginning on d, e, f, and g; and fourplagal modes which were new versions of the authentic.These constitute the eight modes or tones used in theservice of the Mass. Through an error the modebeginning on d was called Dorian, and that on cPhrygian.

The Gregorian chant was authorized by a Synod ofBishops in 774, and continued to develop and dominatetill the thirteenth century when it began to declineunder the inñuence of polyphony. Its revival begin-ning in the last century was due chiefly to the Bene-dictines of Soleme. Their extended comparison of oldmanuscripts has resulted in the music of the presentRoman Gradual, which in all essentials is believed tobe the Gregorian of the tenth century or earlier.

There are two clefs, do and fa; no sharp is used, andonly 6 is flatted. As generally understood the musicis rhythmical but unmeasured, and with equal timevalues for the notes. This is the interpretation anduse of the Roman Church. However, ample evidenceshows that proportional long and short notes andmeasure are basic principles. Neumes or signs writtenover the words were used as late as the eleventhcentury. These are used still in the Greek Churches,to some extent in America. (See music books, C.A.P.)

The influence of the Gregorian and plain chant con-tinued in the Protestant Church, and may be foundstill in America, especially in the Lutheran Churches.Of the many books on plain chant an excellent onegiving full explanation of its use is "A New School ofGregorian Chant," by Rev. Dom. Dominic Johner.English translation, 1925 (C.A.P.).

For the Greek scales and the development of Churchmusic see "Critical and Historical Essays," EdwardMacdowell, 1912. (C.A.P.) See also "Music in theHistory of the Western Church," Edward Dickinson,1902,1927 (C.A.P.).


THE MORAVIANS

The order of worship used by the Moravians whenthey first settled in America a little prior to 1750 hasnot been established in spite of repeated efforts. "ACollection of Hymns for the use of the ProtestantChurch of the United Bretheren, New and RevisedEdition," Philadelphia, 1813 (A.A.S.), is a reprint ofthe 1801 book published in England. This book con-tains a short liturgy which includes The ChurchLitany beginning with "Lord, Have Mercy upon us!Christ, Have mercy upon us ! Lord, Have mercy uponus! Christ, Hear us!" Then follows: "Lord God,our Father, which art in heaven! Hallowed be thyname," extending for six pages and ending with,"O Christ, Hear us! Lord, Have mercy upon us!Christ, Have mercy upon us! Lord, Have mercy uponus!"

There also is a Creed in litany form and a Doxologyfor solemn occasions. A benediction concludes theservice.

According to a note there is no prescribed form ofwords used at the administration of the Holy Com-munion. The service opens with the singing ofverses expressive of a penitent, contrite heart, afterwhich a prayer for absolution is offered. The congre-gation then rise and sing, and the bread is consecratedby pronouncing the words of Institution. The breadis then distributed during the singing of hymns. Whenall have received, the minister repeats the words,"Take, eat, this is the Lord's body given for you."The people partake together kneeling, either in silenceor while a verse is sung. The congregation rises andsings verses of thanksgiving.

Then the wine is consecrated in the same way; theminister partakes, and the cup is given to the peoplewhile hymns are sung. The service is closed with thesinging of hymns.

The Hymn Book contains 1200 hymns, and 143tunes. An organ, violin, and other instruments wereused at the dedication of the new church in Bethlehem


in 1751. The Moravians are noted for their musicalinterest and ability.

THE METHODIST EPISCOPAL CHURCHThere had been preaching services for more than

forty years before the Methodist Church was organ-ized in American on December 24, 1784. Wesley sentover a Liturgy entitled "The Sunday Service of theMethodists in North America," Preface dated Sept. 9,1784 (A.A.S.) which simply was the English Book ofCommon Prayer, deleted and changed but with fewadditions to the content. Never widely accepted,"The Order for Morning Prayer every Lord's Day"was soon given up, and in 1792 the Church becamenon-liturgical, except in the administration of theLord's Supper.^

The order for Morning Prayer differs so little fromthat in the English Prayer Book that it is not givenhere. A hymn or anthem was permitted after thecollects, but there is no provision for music in theadministration of the Lord's Supper. The rubric inthe 1662 book which reads for the Gloria "then shall besaid or sung," Wesley changed to "then shall be said. "Doubtless the Gloria Patri and other parts were to besaid also.

For the Lord's Supper in Wesley's liturgy, in 1792and later see Nolan B. Harmon, " The Rites and Ritualof Episcopal Methodism," 1927 (C.A.P.). The vari-ations of these from the order in the 1662 PrayerBook are shown in parallel columns. This work byHarmon is a valuable contribution, and an exampleof what should be done for other churches.

THE NEW CHURCH

The first Liturgy of the New Church (often calledSwedenborgian), was published in England in 1778.The fourth^edition was published in 1792, in Baltimore,and has been followed by a number of later American

•Wedey printed at the same time as the Sunday Service "A Collection of Psalms andHymns for the Lord's Day."


editions in the nineteenth century. The followingorder is taken from the 1792 edition (A.A.S.)

The Morning Service is opened with one or moreverses. Then followed an exhortation, and a prayerof confession and for remission of sins. The peopleanswer Amen, and join in the Lord's Prayer. Then ashort prayer for the reading of the Word is followed bythe Ten Commandments, the people answering, "Lordhave mercy upon us, and write all these Laws in ourhearts, we beseech thee. "

The minister then reads Precepts of Doctrine and ofLife, comprising sum and substance of all Religions.After this comes the First Lesson, and the Doxology,"To Jesus Christ be Glory and Dominion for ever andever." The people answer "For he is Jehovah ofHosts, and in Him alone dwelleth all the Fulness of theGodhead bodily. "

The service then proceeds with a Psalm or hymn; aprayer for the New Church; the Psalms in order asappointed, followed by the Doxology as above; prayerfor the President of the United States. Then theSecond Lesson with the Doxology (as above); prayerfor all conditions of men; the Creed of the New Church(long); prayer of Thanksgiving; Extracts from thewritings of Swedenborg, to be read at the discretion ofthe minister; Lord's Prayer; and the blessing (Rev.22:21).

The order for The Holy Supper follows: Lord'sPrayer; minister reads concerning the MarriageSupper; short prayer; minister reads at length; thenprayer, and Consecration of the Elements, using thewords of Institution. Then the Communion; Lord'sPrayer; Psalm or hymn; prayer of Thanksgiving withthe Doxology (as above), and the Blessing.

In giving the bread the words used are, "The Bodyof our Lord Jesus Christ, which is the Divine Goodof his Divine Love, nourish and preserve you untoeternal life. Take and eat this, in Remenibrance thatthe Lord Glorified his Humanity, and thereby became


the God of Heaven and Earth. " The words in givingthe cup are similar.

There are 304 hymns in the book, without music.

THE REFORMED CHURCHES

For a better understanding of the Reformedservices in America, particularly in the Dutch, French,and German churches, I give the order of publicworship used by Calvin, making mention also of theimportant liturgies which followed his order. I haveconsidered the development more fully in my sketch ofthe Early Forms of Worship which is brought down tothe seventeenth century. There is a common motivein all the Reformed services, but considerable varia-tion; and because of this variation it is difficult todetermine just what was used early in America, sincedirect evidence thus far is lacking.

In a tract of the later years at Geneva, translatedby Henry Beveridge, Edinburg, 1849 (A.A.S.), Calvinsays, "Our help is in the name of the Lord, who madeheaven and earth. Amen. Brethren let each of usconfess our sins. " " O Lord God . . . we acknowledgeand confess . . . (the Confession). "Deign, then, tobestow mercy . . . " (the Absolution).

He then goes on to state that a psalm is sung by thewhole congregation. The sermon is preceded by afree or selected prayer, and is followed by a composedprayer of considerable length, which concludes with aparaphrase of the Lord's Prayer. The congregationunites in saying the Apostles' Creed; and the blessingis in the Temple form (The Lord bless you and keepyou . . .). There is no mention of Scripture reading,of the Ten Commandments, or of a last psalm.

In Calvin's Strassburg Liturgy used by him, prob-ably after 1538, the order was invocation, confessionof sins, and absolution; reading of Scripture, chantingof a Psalm, and a free prayer. Then followed thesermon, and a long general prayer, concluding with the


Lord's Prayer. The service closed with a Psalm andthe benediction.

In the tract Calvin says that when the Lord'sSupper is celebrated an additional prayer (which hegives) is used with the general prayer after the sermon,and is followed by The Confession of Faith. (Inanother tract a "Brief Confession of Faith" is givenwhich is very long). The minister then reads atlength the recital of the words of Institution, and of thesignificance of the Supper, and concluding, "Let us becontented, then, to have the bread and wine as signsand evidences, spiritually seeking the reality wherethe word of God promises that we shall find it. "

Then comes the Communion, the minister havingwarned the people to come forward with reverenceand in order. Meanwhile Psalms are sung or Scriptureread suitable to the service. The printed form of thethanksgiving prayer is to be used or one similar, andis followed by the blessing.

Calvin's Strassburg Liturgy was published byValerandus PoUanus, London, 1551. This in Latin,formed the basis of a Liturgy by Joannes a Lasco, alsoin Latin and published in London, 1553. MartenMicron abridged Lasco's work, and Jan Uytenhovetranslated it into Dutch, 1554. In 1566 Dathenus(Petrum Dathenum) revised Micron's Liturgy, in-corporating a form for the administration of the Lord'sSupper. This again was revised by a committeeapointed by the Synod of Dort, and was ratified bythe Provincial Synods in 1622.*

The Dathenus Liturgy is not important for theregular service of worship. No order is given; butonly a prayer before the sermon, and a longer prayerafter the sermon, each concluding with the Lord'sPrayer, and the Temple form of blessing. It is saidthat the prayers were never used exclusively andgradually fell into disuse.

•See Schaff, P., "History of the Christian Church," vol. 7; Krauth, C. R., "TheSunday 8ervioe according to the Liturgies of thé Churches of the Reformation, " (KrauthMemorial Library); Demarest, D. D., "The Reformed Church in America," 1889(A.A.S.).


The form for the Heyligh Nachmahl (Lord'sSupper) was, and continued to be, obligatory. Jhisopened with "Beloved in the Lord Jesus Christ,attend to the Words of the Institution of the holySupper of our Lord Jesus Christ as they are deliveredby the holy Apostle Paul, I. Cor. 11, 23 - " ; and thencontinues with an exhortation to personal examinationand repentance, and for a true acceptance of thesacrifice once made. The printed form is long. Thenfollows a prayer, much shorter, which concludes withthe Lord's Prayer. The Apostles' Creed is said by thecongregation; and then by the minister these words,"That we may now be fed with the true heavenlyBread Jesus Christ, let us not cleave with our Heartsunto the external Bread and Wine, but lift them up onhigh in Heaven, where Christ Jesus is our Advocate,at the right Hand of his heavenly Father, whither alsothe Articles of our Faith lead us; not doubting but weshall as certainly be fed and refreshed in our Soulsthrough the working of the Holy Ghost with his Bodyand Blood, as we receive the holy Bread and Wine inRemembrance of him. "

In breaking and distributing the Bread the ministersays: "The Bread which we break,, is the Com-munion of the Body of Christ;" and when he giveththe Cup, "The Cup of Blessing, which we bless, is theCommunion of the Blood of Christ." During theCommunion a psalm was to be sung, or a chapter ofScripture was to be read.

Then the minister invited every one to Join in sayingthe 103rd Psalm, verses 1-4, 8, 10-13; concluding withwords concerning God's love. Then follows "Letevery one say with an attentive heart" the prayer ofthanksgiving, and the Lord's Prayer. This is theend of the printed form.* Doubtless there was ablessing.

The translation here used is taken from "ThePsalms of David, with the Ten Commandments etc. inmetre, also the Catechism, Confession of Faith,Liturgy etc., translated from the Dutch, for the use


of the Reformed Protestant Dutch Church of the Cityof New York," New York, 1767 (A.A.S.).

The Synod of Dort ordered that only the 150 psalmsthe Ten Commandments, the Song of Zachariah, ofthe Virgin Mary, and of Simeon, the Creed, and theLord's Prayer should be sung in public worship. Theseare found in the Dutch Psalter composed of a transla-tion by Dathenus in 1566 of the Marot and Bezaversion of the Psalms with tunes, and in the Englishtranslation (1767) also. The latter however is basedon the version by Täte and Brady and has differenttunes. The Dathenus Psalter continued in use in theNetherlands till 1773, possibly later; and in Americafor some time after 1767.

There is general agreement among Dutch Churchauthorities that the liturgy revised at the Synod ofDort, as noted above, was in use in America from theearliest years, though direct evidence is lacking, and ithas continued on through the English editions. Anearly copy of this is in the Library of the TheologicalSeminary, New Brunswick, N. J., and shows itsorigin. "Les Pseaumes de David . . . Marot andBeza . . . De CL Psalmen Davids uyt den Francoy-schen in Nederlandtschen over geset door PetrumDathenum," (French and Dutch in parallel columns),with tunes, also the Liturgy and Catechism, Amster-dam, 1672. The latest of the number of copies in thatlibrary is dated 1786. Of the seven copies at theA.A.S., all with the New Testament, the earliest isDordrecht, 1698, a revision by Cornelis de Leeuw.

"The Psalms of David with Hymns and SpiritualSongs. Also The Catechism, Confession of Faith, andLiturgy, of the Reformed Church in the Netherlands.For the use of the Reformed Dutch Church in NorthAmerica," New York, 1789 (A.A.S.), incorporatedthe Liturgy of the 1767 book for the New YorkChurch. Besides the Psalms there are 100 hymns, andsix doxologies. An edition of this book was publishedin 1798, with the Liturgy of 1797.

Psalms and Hymns, etc. appeared in 1842 with a


total of 317 hymns, and the doxologies had beenincreased to seventeen. The Liturgy was continuedunchanged (A.A.S.)

The Liturgy and Psalter in use today (edition of1926, C.A.P.) has a full order for Morning Worship,but The Ofl&ce for the Administration of the Lord'sSupper is the same as in 1767, though there is anabridged form also. Besides the Psalms twelveAncient Hymns and Canticles are include.

The Dutch language was used almost entirely till1763, and both Dutch and English till 1820.

Though there is nothing in the Liturgy to help,there are two sources of information on the generalorder of the regular Sunday service of worship. DrDavid D. Demarest in "I'he Reformed Church inAmerica" describes in part the service in the Nether-lands but without reference to sources or to the period.The clerk or voorleser standing in the baptistry underthe pulpit opened the service by reading a few texts ofScripture, the Ten Commandments, and a chapter ofScripture; after which he read a Psalm, and led in thesinging of it.

The minister then appeared, prayer silently at thefoot of the pulpit stairs, then entered the pulpit andmade a few remarks on the subject of the sermon.These remarks were called the "Exordiuni remotum."Then came prayer, singing, and the sermon (fre-quently an expository lecture in course). The Apos-tles' Creed after the sermon was soon transferred tothe afternoon service. Dr. Demarest does not give therest of the service, but it is very unlikely that therewas a confession of sins. Doubtless there was thegeneral prayer after the sermon, a psalm sung, and thebenediction.

This general order was observed in New York in theperiod 1758-1768, according to a letter dated Novem-ber 8, 1827, which appeared in the "Magazine of theReformed Dutch Church," Vol. II, p. 275 (1827-28).This letter is given in full in the "TercentenaryHistory of the Collegiate Reformed Protestant Dutch


Church," New York, 1928 (C.A.P.). The essentialsof the letter are here given.

The bell was rung three times, at eight, and nine,and ten o'clock. "The Fore-singer (voorsinger), afterhaving marked the Psalms to be sung, on boards hungup at each side of the pulpit, entered into his desk,"and asked the congregation to "attend to the reading ofthe holy word of the Lord,"giving the book and chapter.After this he read the Ten Commandments; and thenasked the people to join in singing a verse of a Psalm.

During the singing the Domine usually entered thechurch, and after a short mental prayer at the foot ofthe pulpit stairs, he ascended the pulpit. "When thesinging was ended, the Domine arose and made ashort prayer, in nearly the following words: 'Ouronly help and powerful support, we expect alone fromThee, the only and triune God, the Father, Son, andthe Holy Ghost, creator of the heavens, the earth andseas, and who keepeth faith and truth forever. Amen.'He then commenced his exordium remotum, with theApostolic salutation, 'Grace, mercy and peace, e t c 'At the close he frequently added 'But shall I speak,and you hear . . . it is . . . necessary . . . to callupon Him who is Spirit, in spirit and in truth, in thefollowing manner'. "

After the prayer the text was announced with asuitable introduction; but before proceeding he recom-mended the need of the poor, and the collection wastaken by the Deacons. "WTien the sermon com-menced, the Fore-singer turned the hour-glass again,and set it in another place that it might be seen that anhour had elapsed. Immediately after the sermon wasended, the Fore-singer arose, and by means of a whiterod with a cleft in the end, into which the papers wereput, handed to the Domine the requests of thosepersons who desired the prayers and thanksgivingsof the Church." The prayer followed. Then theDomine gave out a Psalm to be sung. At the closehe said, "Receive the blessing of the Lord," which hepronounced.


Valuable as this description is, it is limited bymemory and to one church; yet there is reasonableinference that it is fairly typical of the services beforethe Revolution. It should be noted that the openingservice conducted by the voorsinger was a custom notonly in the Netherlands but in the French Church inBoston, and probably elsewhere; and that the con-fession of sins, common in Calvin's service and inthe French Churches, is not mentioned in the abovedescription of the Dutch services. The voorsinger'sleadership of the singing continued in some of theDutch churches in America into the nineteenth century.

Further research is necessary to determine whenchoirs or "singers" were introduced, and how themusic of the service developed. It seems clear how-ever that the music of the service was confined to thePsalms and hymns well into the nineteenth century.The Psalms and "hymns" of the 1767 book were setto music, but no music appeared in any other book till1869.

It is stated that when the Lord's Supper was ad-ministered in the early years in New York the com-municants stood around the Communion Table. AtAlbany at the celebration of the Supper as late as themiddle of the last century the communicants sat at along table set in the middle aisle of the church.

It is evident that the regular Sunday service in theFrench churches conformed closely to the Liturgywhich in the various French Synods was based onCalvin's order. Two elements in the Walloon Liturgyof 1554, differing from Calvin's Liturgy, should benoted because they are found in American forms ofworship. The service opened with chanting of aPsalm; and at the place of the sermon the Scripturewas read and expounded for about an hour. Other-wise this and later Walloon and French Liturgiesagree with Calvin's.

The only French church in America till after therevocation of the Edict of Nantes in 1685 was in NewYork (1683). C. W. Baird, "The Huguenot Emi-


gration to America," 1895, vol. II, says that the Sun-day service at Boston was preceded by reading ofScripture by a "lecture" (who also was the chantre orprecentor), and the reading of the Ten Command-ments. He does not mention the chanting of a Psalm.

From this point the service was conducted by theminister. The order given is the same as that in "LesPsaumes (sic) de David . . . (from the Marot andBeza version), approved by the French Synods in1679 . . . avec La Liturgy, le Catéchisme, & laConfession de Foi. A Londres . . . MDCCI." Acopy of this book was presented to the AmericanAntiquarian Society by Ethan A. Greenwood, Por-trait Painter, Boston, June 25, 1818.

La Forme des Prières Ecclésiastiques begins withthese words, the same as those given by Calvin:"Notre aide foit au Nom de Dieu, qui a fait le ceil &la Terre. Amen." A short exhortation precedes theconfession of sins. Then a Psalm is to be chanted;and the minister offers prayer in his own words. Thesermon is followed by a composed prayer of consider-able length, concluding with the Lord's Prayer. Thereis no mention of the Creed, or of another Psalm. Theminister is directed to give the benediction as Goddirected in Num. VI (the Temple form), but the words,"& en prospérité" are added. "Amen, Go in peace:remember the poor. "

The most prosperous period of the French Churchin Boston was from 1696 to 1715. It was dissolved in1748. In the form of "Prayers in Les Pseaumes deDavid . . . approved by the Wallon Synod of theUnited Provinces" (A la Haye . . . 1730), there is adirection that the Apostles' Creed shall follow theLord's Prayer. A copy of this book is at the A.A.S.and a later edition in the library of the TheologicalSeminary, New Brunswick, N. J. (1756). Also in thesame library, "Les Pseaumes de David mis en rimeFrançoise par Clement Marot et Theodore de Beza". . . with Liturgy (1657).

In contrast with the Dutch Liturgy there is little


given in the French books thus far consulted con-cerning the Lord's Supper. As in Calvin's Liturgy acomposed prayer is to be added to the general prayerafter the sermon, but "La Liturgie De l'Eucharistie, ouLa maniere de Célébrer la Sainte Cene" gives only thewords of Institution, and words concerning the signifi-cance of the sacrifice and promises in Jesus Christetc. There is nothing concerning the distribution;but in the forms of prayers there is printed a "prièred'action de graces" (which is a prayer of thanksgiving)to be said after the Communion. This was to befollowed by chanting the canticle of Simeon. Then, ofcourse, would follow the blessing.

Additional information on the order generally ob-served in the morning service is given in "The ChurchHistory of Geneva, etc" by Rev. Andrew Le Mercier,pastor of the French Church, Boston, printed by B.Green, Boston, 1732 (A.A.S.). Le Mercier's descrip-tion is in agreement with the order reported, at NewYork in the Dutch church, and in the French churches,Boston and Charleston, S. C. He says that a studentof Divinity (dressed in minister's habit), first read theScripture and the Ten Commandments. Then theminister offered a short prayer (a confession of sins anda petition for forgiveness). After that a Psalm was setby a paid leader, who chalked the number on a board.Then followed an extemporaneous prayer; a text wasexpounded; a long prayer for the congregation and allmen; a Psalm, and the blessing. For the Lord'sSupper little is given except that there was a prayerbefore and a prayer after the communion.

There was little development in the music of theservice for more than two centuries. The Marot andBeza version of the Psalms, completed by Beza in 1552and set to old French tunes continued to be the source.There were various revisions. The 1701 book men-tioned above has, besides the 150 psalms, only the TenCommandments and Le Cantique de Simeon; but the1730 book has also at the back eleven canticles, includ-ing the canticle of Zachariah and those for Noel,


Passion, Resurrection, Acsension, Pentecost, NewYear, etc. This indicates the range of the musicalpart of the service.

There were churches of the German Reformed faithin America in the first decade of the eighteenth cen-tury. Up to the time of the organization of the firstSynod in 1793, these churches were under the juris-diction of the Church in Holland. In general, theservices were conducted according to the PalatinateLiturgy, published in 1563. A copy of this book,"Thur Pfaltzische Kirchen Ordnung," dated Heidel-berg, Jan. 29, 1684, is in the Library of the TheologicalSeminary of the Reformed Church in the U. S. Fromthis copy I give what here follows :

In the beginning shall be sung: "Gnade, Fried, andBarmhertzigkeit, "—Grace, peace, and compassion,from God the Father, and his beloved Son Jesus Christour Lord, the communion of the Holy Ghost be withus all. Amen. Then is given the prayer before thesermon. After the sermon there is an exhortation,confession of sins, and absolution, including a part ofJohn III, and Unser Vatter. Then the general prayer,and Unser Vatter (Our Father) ; or also, anotherprayer, using topics pf the Lord's Prayer, and UnserVatter. Praise the Lord with our song—a Psalm sung.The blessing is the Temple form.

At the Holy Evening-meal (Abenmahl) of the Lordthe minister goes to the Table after the general prayer,and begins with an address and the words of Institu-tion from I. Cor. xi. Then follows prayer, and UnserVatter; foreword and the Apostles' Creed, with afew words added. The minister then bids the com-municants to come forward to the Table of the Lord,and breaks the bread. The words used are, "TheBread which we break is the Communion of the Breadof Christ. The Cup of blessing which we bless is theCommunion of the Blood of Christ. "

A prayer of thanksgiving follows—two forms given.The blessing is in the Temple or Aaronic form.

It is said that the Marburg Hymn Book was used.


Professor J. H. Dubbs, D.D. in his history of theChurch says that in some churches congregational sing-ing declined, and because the old chorals were forgotten"each line of the hymn was separately announcedand sung." Probably this refers to the period before1793 when a new hymn book was authorized by theSynod which was published in 1797. The book con-tains the Psalms with tunes, 700 hymns with 71melodies, and a few prayers.

To what extent the Palatinate Liturgy was used orwhen it was given up has not been determined. Anumber of Liturgies were published after 1850. TheDirectory of Worship (C.A.P.) is strongly liturgical,and suggests the infiuence of the English Prayer Book.

THE NON-LITURGICAL CHURCHES

In the non-liturgical churches, prayer, reading ofScripture, sermon, and singing were the essentials andcharacteristics of worship. Included are the Baptists,many of whom did not sing, the Presbyterians, theCongregationalists, and others. It is said that a Liturgywas used by the Presbyterian church in Bermuda.

The Ephrata Cloister on the Wissahickon River inPennsylvania, observed the Sabbath and held servicesof worship every day at morning and evening. TheSwedish Provost Acrelius describes the service whichhe attended on August 20, 1753.

There was perfect silence for some moments afterall had assembled. Then Father Friedsam, theminister, after physical contortions began to sing;sisters, brethren, and choir joined, continuing thehymn for about a quarter of an hour. Brother Jabez(a former German Calvinistic minister) read the thirdchapter of Isaiah. Father Friedsam, after more con-tortions, arose and began to speak of man's naturaldarkness of understanding, "and prayer for enlight-ment and a blessing." Then seated he preached, con-cluding with Amen.

Brother Jabez proposed a psalm. "Then FatherFriedsam hinted to a brother, who sat on a bench


nearest to him in the church, that he should begin, andhimself raised the tune; the said bi-other began thepsalm and led it." Father Friedsam and the choirjoined; "but the cloister people, as well as the rest ofthe congregation, were silent." Then Father Fried-sam asked if anyone had anything for the generaledification. There was opportunity for anyone to tellwhat was on his conscience; Father Friedsam givingjudgment thereupon. The service was from 6.30 to8.00 a. m.

There was no printed music. " I t is to be observedthat to every psalm there are three different melodies,according to which the note-books are written by thesisters of the convent." The tunes of course wereGerman. A hymn book, "Gesang der einsamenLurtel-Laude " without music was printed at Ephrata,1762 (A.A.S.).

The Friends had no order of worship. They spokeor prayed as the Spirit moved them. Often they metwithout uttering a word, sitting in perfect silence.

Probably the earliest record of the order of worshipobserved in the Puritan churches in New England isthat by John Cotton in his "Questions and Answersupon Church Government, dated 25, 11 month, 1634.The order there given is prayer; a Psalm; Reading andexpounding the Scripture, to "read the Word and withall Preaching to give the sense, and applying the use,in dispensing whereof the ministers were wont to standabove all the people in a Pulpit of wood, and the Elderson both sides, while the People hearkened to them withReverence and Attention"; Prophecying, if there beprophets present besides the Elders and time; Anyyoung or old may speak, (not women) ; the Seals ofbaptism, and the Lord's Supper are administered; aPsalm; Collection for the support of the ministry andthe poor saints; minister or any of the Prophets to dis-miss with a Blessing unto the Lord and putting aBlessing upon the people.

Some additional information on the service is givenby Cotton in "The Way of the Churches of Christ in


New England," London, 1645. Here we find prayer;Chapter and expounding by pastor or teacher; beforethe sermon a Psalm. On the Lord's Supper observedone a month, the people sitting, he mentions extem-poraneous prayer, and a Psalm at the close. Nothingis said of the words of Institution.

A description of a Communion service at Dedham,Mass, in 1639, is found in the Dedham Records (1639-1845). Observance was once a month, with examina-tion and preparation in the preceding week. Thepastor after the sermon and dismission of the assembly,inviting the church in the name of Christ unto histable did give them an exhortation concerning presentordinance, being not fully half an hour. After whichconfession, and prayer suitable to ye time ; then conse-cration of the bread with a short prayer and applica-tion of the words of Institution, he brake the bread andtaking a piece out of the platter set it towards the rest,with the words, take eat, etc. After all had receivedhe consecrated the cup in the same manner, anddrinking of it he delivered it to the next, and bade themall drink of it. The service concluded with a prayerof thanksgiving, a Psalm, and the blessing.

The following account of the order of worship atBoston is from "Plain Dealing or Newes from New-England," by Thomas Lechford, London, 1642."Every Sabbath or Lords day, they come together atBoston, by wringing of a bell, about nine of the clock orbefore. The Pastor begins with solemn prayer con-tinuing about a quarter of an hour. The Teacher thenreadeth and expoundeth a Chapter; Then a Psalm issung, which ever one of the ruling Elders dictates.After that the Pastor preacheth a Sermon, and some-times ex tempore exhorts. Then the Teacher con-cludes with prayer, and a blessing.

"Once a month is a Sacrament of the Lords Supper,whereof notice is given usually a fortnight before, andthen all others departing save the Church, which isa great deal less in number than those that go away,they receive the Sacrament, the Ministers and ruling


Elders sitting at the Table, the rest in their seats, orupon forms: All cannot see the Minister consecrating,unless they stand up, and make a narrow shift. Theone of the teaching Elders prays before, and blessth,and consecrates the Bread and Wine, according to thewords of Institution; and next Communion, theychange turns; he that began at that, ends at this: andthe Ministers deliver the Bread in a Charger to some ofthe chief, and .peradventure gives to a few the Breadinto their hands, and they deliver the Charger fromone to another, till all have eaten ; in like manner thecup, till all have drank, goes from one to another.Then a Psalm is sung, and with a short blessing thecongregation is dismissed.

"About two in the after-noon, they repair to themeeting-house again; and then the Pastor begins, asbefore noon, and a Psalm being sung, the Teachermakes a Sermon. He was wont, when I came first, toread and expound a Chapter also before his Sermonin the after-noon. After and before his Sermon, heprayeth.

"After that ensues Baptism, if there be any, which isdone, by either Pastor or Teacher, in the Deacons seat,the most eminent place in the Church, next under theElders seat. The Pastor most commonly makes aspeech or exhortation to the Church, and parentsconcerning Baptism,, and the prayeth before andafter. It is done by washing or sprinkling . . .the Baptism is into the name of the Father, and of theSon, and of the holy Ghost.

"Which ended, follows the contribution, one of theDeacons saying. Brethren of the congregation, nowthere is time left for contribution, whereof as God hathprospered you, so freely offer . . . The Magistratesand chief Gentlemen first, and then the Elders, and allthe congregation of men and most of them that are notof the Church, all single persons, widows, and womenin absence of their husbands, come up one after anotherone way, and bring their offerings to the Deacon at hisseat, and put it into a box of wood for the purpose, if


it be money or papers; if it be any other chattle, theyset it or lay it down before the Deacons, and so passanother way to their seats again. "^

There is no direct evidence of the order of worship atPlymouth, though doubtless there was little variationfrom that followed at Boston. The Pilgrims broughtAinsworth's Book of Psalms (A.A.S.), which theycontinued to use till 1696 when the Bay Psalm Bookwas adopted. The tunes—39 in number, 20 fromSternhold and Hopkins, and the others from Frenchand Dutch sources (mostly French), are worthy ofcareful study. They were more difficult to sing, andby 1692 were confessedly beyond the ability of thePlymouth congregation. The Bay Psalm Book wascontinued till about 1767. After a few years of trialTäte and Brady's Version of the Psalm was adopted in1771, with 103 hymns of Watts annexed. Finally, in1786 the church voted that "Dr. Watts's Version ofthe Psalms and Hymns united, be sung in future."No further record on the subject appears down to 1859.The outstanding study on this subject is "The Musicof the Pilgrims" by Waldo Seiden Pratt 1921 (C.A.P.)

It appears that for many years various persons wereasked to "set" the tune. In 1764 Brother John Maywas desired to set the tune; and in 1769, after theformer chorister had died, four men were chosen "tobe mutually assisting. " Then in 1777 four men werechosen to act as choristers. This is about the extentof the information on music in the Plymouth Churchrecords.

The Ainsworth Psalm Book was used in two orthree other 'places (in Salem as late as 1675), but theSternhold and Hopkins version of the Psalms was usedby nearly all the Puritan churches till the Bay Psalm-Book was printed at Cambridge in 1640, though anedition of Sternhold was printed in Cambridge in 1693.The Bay Psalm Book was much revised in 1650, wasoften reprinted, and continued in use in some churches

'See also a reprint of Plain Dealing with Introduction and Notes by J. HanunondTrumbull, Boston, 1867 (A.A.S.), especially the notes on the above account.


till after 1750, in Old South Church, Boston till 1786.This book had no music until 1698. The tunes prob-ably were taken from the older version, or from Raven-croft's "The Whole Booke of Psalmes," 1621, or laterfrom Playford's Psalter, 1671. The tunes in Ravens-croft and Playford were in four parts, but Sternholdand Hopkins, and Ainsworth had only the melody. Formore than a century the actual number of tunes usedwas very small.

There was no advance in music in the New Englandchurches till into the eighteenth century when singingby rote developed. This, called the "new way," grewout of the singing schools, and nearly rent in twainmany churches. "Lining" continued in some churchesvery late; for example, the custom was abolished inWorcester in 1779, in Dedham in 1785. "Lining" wasthe custom of reading one line of a Psalm or hymn,and singing it; then another line and so on. It ismentioned in a tract of John Cotton's in 1647, and wasdue to the scarcity of books; but it continued yearsafter the cause had been removed.

The earliest record of "singers" yet found is in theEast Church, Salem, Mass., in 1718. It would beinteresting to know how many other churches hadgroup leaders before 1750. Other records in Massa-chusetts after that date are: Quincy, 1764; Dedham,1766; Arlington, 1775; Hingham, 1778. These arefairly typical of the slow development of music in thePuritan churches in New England.

Anthems and anthem books are found in the lastquarter of the century, due in large measure to theleadership of William Billings (1746-1800), and others.Billings' "Fuguing Psalm Singer," 1770, containedsome anthems. After the Revolution there was anincrease of books by various authors. Some of theleaders, like Oliver Holden, were opposed to fuguetunes.

I attempt here no list of the many music books atthe A.A.S. in both the eighteenth and the nineteenthcenturies. A good guide is "American Writers and


Composers of Sacred Music," by Frank J. Metcalf,1925.

When the tuning fork was introduced has not beendetermined. It is said that Billings introduced theuse of the "pitch pipe" and the bass viol in churches,but actual records thus far found of the latter falltowards the close of the century. The Church ofEngland led in the use of organs in the Protestantchurches. The King's Chapel, Boston, organ, 1714,was followed by at least five others before 1750. Anorgan was given to the Dutch church. New York, in1720, but no other is found among the non-conformiststill 1750 when Lutherans and Moravians began toinstall. In New England nine organs are knownbefore the close of 1800, the first in the First Congre-gational church. Providence, 1770. These few factsserve to throw light on the development of music in theEnglish colonies.

Ultimately a bibliography of American liturgies,prayer and service books, and music books should bemade, a considerable task in itself.

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THE EARLY FORMS OF WORSHIP IN NORTH AMERICA

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