We are recognizing today the 150th anniversary of the adoption of our Book of Common Prayer. It is an anniversary which we do well to mark, for the Prayer Book has held, and still holds, in the affections of the people of the Church, a large place. It is no anachronism to speak of it as "the incomparable liturgy", though, for obvious reasons, we may not use that phrase as often as we once did.

As fine and expressive as much of our modern liturgical composition is, yet deep down in the average Churchman's heart it is the Prayer Book with its stately phraseology, its rythmic flow of language, concise, comprehensive, appealing, that holds first place. Our love for it is rooted firmly in our English ancestry. In our colonial relation to Great Britain it was the Church of England Prayer Book that was our Book of Worship. We knew no other. We wanted no other.

The storm of the Revolution came and passed, and in its wake was left the destruction which is the usual aftermath, of a storm. And for our Church that destruction was almost complete. Only contempt was shown for it. It was the Church of England, of course, and nothing pertaining to England had any standing now. It was regarded as something which they had overlooked and forgotten to take away with them. The state of our Church at that moment was pathetic. I am referring to this, not in any spirit of bitterness, but to emphasize the fact that deep as was the woe into which it was thrust, it began at once with splendid courage to extricate itself. One may measure the persistence and intensity of the effort to rise from the depth of the depression into which one has fallen.

It was clear that everything must be different now. There was no longer any such thing as dependence upon the Mother Church. Stipends for the missionaries would not come from the great Missionary Society, the Society for the Propagation of the Gospel in Foreign Parts, at least they would not come for any length of time. The American colonies, now no longer colonies, must devise and develop a new and different political structure. The Church of England in the colonies, and that was what we were, must adapt itself to the new order of things. Whatever may have been the feeling of loyalty to the Mother Church, henceforth the Church here must be American. The ties with England were severed, the political ties, that is.

And so the first thing for our shattered Church to do. was to organize, to set some form of organization to conserve the work that had been done by the colonial clergy, and to make provision for the continuance and development of the work, now that independence was an accomplished fact. All of our clergy had received their Orders from abroad, and in so doing had taken the oath of allegiance to the English Sovereign. This was a continual and serious source of trouble throughout the duration of the war. To pray for the King and all the RoyalFamily incurred the wrath of the patriots, and not to do so was a violation of ordination vows.

The war was no sooner over than Churchmen throughout the land realized that the appeal which they had long been making for a Bishop must!be answered. Now more than ever they needed him. They needed a head. Connecticut, even before the war was over, had made their venture, and had succeeded in getting a Bishop. But after all that was an individual effort. The thing desired was an effort to bring Churchmen from all the colonies together and constitute one body, the American Church.

How was this accomplished? In May, 1784, there was a meeting in the city of New Brunswick, New Jersey, of certain clergymen from New York, New Jersey.and Pennsylvania, also a few laymen were brought into it. The real purpose of the meeting was to revive a charitable organization which had existed before the Revolution, or better, perhaps, to revamp its charter to conform with changed conditions.

This meeting was suggested and arranged by the Rev. Abraham Beach of New Brunswick, who, by the way, was a Connecticut man, born in Cheshire. But prior to this he had written to Dr. William White of Philadelphia, afterwards the Bishop of Pennsylvania, in which he expressed the hope "that the members of the Episcopal Church in this country would interest themselves in its behalf, would endeavor to introduce order and conformity into it, and provide for a succession in the ministry."

Now that meeting furnished the opportunity for a discussion of matters of vital importance, more vital even than the resuscitation of a pre-revolutionary charitable corporation. As Dr. Tiffany in his History of the Episcopal Church says: "The corporation was not neglected; but the principal discussion of the first day was on the principles of ecclesiastical union."

As that was a voluntary gathering and those present had no power to bind their constituents, it was not strictly speaking a Convention. They did not regard themselves as such. All that they set forth was a recommendation to the Churches in the several states, "to unite under a few articles to be considered as fundamental". There were seven of those "fundamental articles." I can't give them all, but the fourth bears on our subject. It is: "that the said church shall maintain the doctrines of the Gospel, as now held by the Church of England; and shall adhere to the liturgy of said church, as far as shall be consistent with the American revolution, and the constitutions of the respective states." The seventh article provided for the meeting of a convention to be held in Philadelphia, to which "it is hoped and earnestly desired, that the* Episcopal Churches in the respective states will send their clerical and lay deputies."

You see now how in a most informal way the groundwork is being laid for the organization which is so much desired and so much needed. As provided for in the "fundamental article" referred to, a convention met in Philadelphia, September ,2 7, 1785, and continued in session until October 7. There were clerical and lay representatives from New York, New Jersey, Pennsylvania, Delaware, Maryland, Virginia and South Carolina, the seven Southern states, as they were at that time called, New York being the dividing line. This is usually regarded as the first General Convention. l£ was general in its intent but not in its make-up, for the Northern states were not represented. The first real General Convention was in 1789.

Two important things were done at this convention of 1785, "A General Ecclesiastical Constitution of the Protestant Episcopal Church in the United States of America" was drafted, and a committee was appointed "to consider of and report such alterations in the Liturgy, as shall render it consistent with the American revolution and the constitutions of the respective states"; that you see was in keeping with the provision of the "fundamental article."

As the result of this there came what is known as the "Proposed Book" of 1785. Regarding this let me quote what Bishop Parsons and Dr. Jones in their History of the American Prayer Book say about it. "It has been fashionable to deprecate the 'Proposed Book' of 1785, and to minimize its possible use, and its influence upon the Prayer Book of 1789. It is true that this draft fell rather under a cloud. The English Bishops were frightened at the prospect of giving the Episcopate to the American Church if this book were to become its standard, for it eliminated two of the historic Creeds, and mutilated the third. It does, no doubt, represent a sort of low-water-mark of churchmanship, bearing marks of Puritan and even Unitarian influences."

In view of the discussion arising from the suggestion to change the date of Thanksgiving Day, it may be of interest to note in passing that at this Convention of 1785 it was: "Resolved, That the first Tuesday in November in every year forever, shall be observed by this Church as a" day of general thanksgiving to Almighty God". The day was changed to Thursday, with the further provision that it might be on such other day as the Civil Authority should appoint and that is the rule with us today. The service for Thanksgiving Day is the only part of any consequence in our present Prayer Book taken from the "Proposed Book." That book never came into general use, and was soon forgotten.

Other Conventions followed that of 1785, but it is the Convention of 1789 which especially interests us now. Prior to. that date Bishop Seabury and deputies from the North had not appeared. Without going into that matter now, it will be enough to say that the Bishop was somewhat sensitive as to the attitude towards his consecration-. But when in the Convention of July 28, 1789 it was unanimously resolved, "That it is the opinion of this Convention, that the consecration of the Right Rev. Dr. Seabury to the episcopal office is valid", the way was cleared for harmonious action. And at an adjourned meeting held September 29, 1789, Bishop Seabury, and deputies from Connecticut, Massachusetts, and New Hampshire were admitted to the Convention.. And here you have the first authentic General Convention.

It was now organized with its two Houses, the House of Bishops and the House of Deputies. In addition to Bishop Seabury there were Bishop White of Pennsylvania, and Bishop Provoost of New York, the two latter having been consecrated in London on February 4, 1787. Owing to illness Bishop Provoost was not present at this Convention. A Constitution was adopted, and the Church was organized. This was October 2, 1789.

The American Church was now a going concern, if I may speak in that rather informal way. It is true there were breakers ahead, but there were wise and godly men guiding the ship. Without delay the Convention set itself to the task of providing the Church with a Prayer Book. When we consider how long it takes us today to make a revision of the Prayer Book it is something of a surprise to learn that it took only two weeks to make the Prayer Book in the first place, to make it, I mean, in that Convention.

It was not a new Prayer Book they were writing, for remember, the fundamental article to which we have referred, called for adherence to the liturgy of the Church of England, "as far as shall be consistent with the American revolution, and the constitutions of the respective states". It was along the lines of the English Book then that they worked. But it was not a work which they had suddenly undertaken without any previous thought. It had been in their minds for some time, for they fully understood that an American Prayer Book was essential for an American Church. And. then besides, while the "Proposed Book" of 1785 was little used and soon forgotten, yet in a measure the work on it was a preparation for this larger and better work.

Of course, in the adaptation of the English Book to our use many changes were inevitable, among the very first was the change in the State prayers. There still may be seen in some" of our Connecticut churches the old service books preserved as mementos of the past, in which was written in, President of the United States, instead of the name of the English Sovereign.

Many of the changes were made in the interest of brevity, and of simplification. Repetitions were avoided as much as possible. Antiquated words and phrases, which were liable to be misunderstood, were either altered or expunged. There were some serious omissions, such as the Magnificat and the Nunc Dimittis in Evening Prayer, but there were also some very valuable additions, such as the Summary of the Law after the Ten Commandments, and services for special occasions. It seems eminently fitting that after the harsher sterner Law there should follow the somewhat gentler summing up of it by our Lord, thus ending on the Christian note.

I can not stop to enumerate all the changes. There were many of a minor nature, but they all helped to modernize, and, shall I say? Americanize, the Prayer Book. They were not doctrinal, but practical. Perhaps the change which came nearest to being doctrinal was the omission of the Athanasian Creed.

Of course the most important change came in the Communion Office. This was the adoption of the form as it was in the Scottish Prayer Book. As most of our Connecticut Churchmen know, that was the work of Bishop Seabury, who received his Episcopal Orders from the Scottish Bishops. There was an agreement, or a Concordat, as we know it, drawn up and signed by the Scottish' Bishops and Bishop Seabury. It was not in any sense of the word a bargain, but the expression of a mutual understanding, a pious hope and earnest desire that between the two Churches "a Bond of peace, and Holy Communion might be established."

I-want to quote a portion of the Article relating to this matter we are considering. It says, "As the Celebration of the holy Eucharist, or the Administration of the Sacrament of the Body and Blood of Christ, is the principal Bond of Union among Christians, as well as the most solemn Act of Worship in the Christian Church, the Bishops aforesaid agree in desiring that there may be as little Variance here as possible. And tho' the Scottish Bishops are very far from prescribing to their Brethren in this matter, they cannot help ardently wishing that Bishop Seabury would endeavour all he can consistently with peace and prudence, to make the Celebration of this venerable Mystery conformable to the most primitive Doctrine and practice in that respect".

As I said there was nothing of the nature of a bargain there, you accept the Scottish Communion Office and we will consecrate you. No, it was simply the earnest desire of godly men, kindly and graciously expressed, that Seabury, seeking to carry the Episcopate to the new world, would do his utmost to introduce the Scottish Communion Office into the newly organised American Church.

This happened to be quite in accord with his own inclination, and as a matter of fact he had put out for use in his Diocese a Communion Service which was practically the Scottish Office. Some of the older men used this, I believe, even after the American book was adopted for a time. Copies are still in existence, though it is rare enough to be a collector's item.

What was the distinctive feature about the Scottish Office? It was the Prayer of Consecration which conformed more nearly to the primitive practice, introducing a specific Oblation, and Invocation to the Holy Spirit, and changing the order somewhat, bringing in the Prayer of Humble Access just before the administration of the Elements.

There was opposition to the introduction of the Prayer, but Bishop Seabury felt in honor bound to press it. Bishop White did not oppose it, though he may not have been too enthusiastic. In the House of Deputies Dr. William Smith, the President, felt that the opposition to the Prayer was due to the Deputies' ignorance of it. And so with his strong mellifluous voice he read it so impressively that we are told it was at once accepted "without opposition and in silence." And thus was averted a possible clash of strong minds, which could hardly be expected to think alike.

This work of adaptation and revision was accomplished through committees, and as each committee was ready with its work it reported, discussion ensued, changes agreed upon, and finally the report adopted. Then all the reports were adopted, and so the American Prayer Book was a reality. Its ratification was dated October 16, 1789, and October 1, 1790, was the date set when it should go into use.
The closing paragraph of the Preface, which, it is said, was written by Dr. William Smith above referred to, may well be quoted at this point. It is: "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 prepossessions; seriously considering what Christianity is, and what the truths of the Gospel are; and earnestly beseeching Almighty God to accompany with 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." With Mr. Raymond Walters, President of the University of Cincinnati, I think, we may all agree that that "Preface remains today a noble piece of English prose."

Such then is the story, rather sketchily told, of making and adopting our American Book of Common Prayer. As we think back one hundred and fifty years, think of the many and grave difficulties which beset our Church, we have every reason to mark this anniversary with rejoicing and thanksgiving: rejoicing, that it has been our privilege through the years to shape and guide our worship by this blessed book, which has all the charm and power of olden days, but yet has the vigor and appeal of modern days; thanksgiving, that in crucial times strong and good men were able to subordinate their own individual preferences, and working in harmony gave us the Liturgy which has been the help and comfort of unnumbered souls through the years.

Perhaps we ought to end on one very practical note, I think we ought. It is a question which must force itself into one's mind, whether, after all, we do appreciate our Book of Worship as much as our words of praise would seem to indicate. There is no appreciation of it that counts for much beside that appreciation expressed in our constant use of it. Undisturbed it gathers dust like any other book. And my experience leads me to think that, if undisturbed, it will gather it nowhere faster than in the pews.

We have a precious heritage in our Book of Common Prayer, a heritage which others beyond the pale of our particular Church are more and more recognizing and profiting by. Very good, let it be so. We have held it in trust, and we will continue to do so, encouraging the while those who may come to its storehouse of unmeasured wealth in quest of treasures which shall be to them a help and joy. And above all let us use it, week in and week out, in grateful acknowledgment to those who gave it to us—yes—but far and away beyond that let us use it as the one great aid to bring into our lives that strength which God and God alone supplies.