(1672). The Anglican Communion accepts "the Apocrypha for instruction in life and manners, but not for the establishment of doctrine (Article VI in the Thirty-Nine Articles)", and many "lectionary readings in The Book of Common Prayer are taken from the Apocrypha", with these lessons being "read in the same ways as those from the Old Testament". The first Methodist liturgical book, The Sunday Service of the Methodists, employs verses from the Apocrypha, such as in the Eucharistic liturgy. The Protestant Apocrypha contains three books (1 Esdras, 2 Esdras and the Prayer of Manasseh) that are accepted by many Eastern Orthodox Churches and Oriental Orthodox Churches as canonical, but are regarded as non-canonical by the Catholic Church and are therefore not included in modern Catholic Bibles. Biblical canon Vulgate prologues Jerome completed his version of the Bible, the Latin Vulgate, in 405. The Vulgate manuscripts included prologues, in which Jerome clearly identified certain books of the older Old Latin Old Testament version as apocryphal – or non-canonical – even though they might be read as scripture. In the prologue to the books of Samuel and Kings, which is often called the Prologus Galeatus, he says: In the prologue to Ezra Jerome states that the third book and fourth book of Ezra are apocryphal; while the two books of Ezra in the Vetus Latina version, translating Ezra A and Ezra B of the Septuagint, are 'variant examples' of the same Hebrew original. In his prologue to the books of Solomon, he says: He mentions the book of Baruch in his prologue to Jeremiah but does not include it as 'apocrypha'; stating that "it is neither read nor held among the Hebrews". In his prologue to Judith he mentions that "among the Hebrews, the authority [of Judith] came into contention", but that it was "counted in the number of Sacred Scriptures" by the First Council of Nicaea. In his reply to Rufinus, he affirmed that he was consistent with the choice of the church regarding which version of the deuterocanonical portions of Daniel to use, which the Jews of his day did not include: According to Michael Barber, although Jerome was once suspicious of the apocrypha, he later viewed them as Scripture as shown in his epistles. Barber cites Jerome's letter to Eustochium, in which Jerome quotes Sirach 13:2.; elsewhere Jerome also refers to Baruch, the Story of Susannah and Wisdom as scripture.