Again, if we consider those features of _The Proposed Book_ that were retained and made part of the Liturgy in 1789, we shall have further reason to refrain from wholesale condemnation of this tentative work. For example, we owe the two opening sentences of Morning Prayer, "The Lord is in his holy temple" and "From the rising of the sun," to _The Proposed Book_, and also the special form for Thanksgiving Day. And yet, on the whole, the Convention of 1789 acted most wisely in determining that it would make the Prayer Book of the Church of England, rather than _The Proposed Book_, the real basis of revision. It did so, and as a result we have what has served us so well during the first century of our national life--the _Book of Common Prayer and Administration of the Sacraments and other rites and ceremonies of the Church according to the use of the Protestant Episcopal Church in the United States of America_. The points wherein the American Prayer Book differs from the Prayer Book of the Church of England are too numerous to be catalogued in full. "They will appear," says the Preface (a composition borrowed, by the way, almost wholly from _The Proposed Book_), "and, it is to be hoped, the reasons of them also, upon a comparison of this with the Book of Common Prayer of the Church of England." The most important differences are the following: The permissive use of "Selections of Psalms in place of the Psalms appointed for the day of the month." This was doubtless suggested by the wholesale transformation of the Psalter in _The Proposed Book_ into a series of selections. The permitted shortening of the Litany is an American feature. A number of the special prayers, as, for example, the prayer for a sick person, that for persons going to sea, the thanksgivings for a recovery and for a safe return, all these are peculiar to the American use. Extensive alterations were made in the Marriage Service and certain greatly needed ones in the Burial Office. The two most noteworthy differences, however, are the omission from our Prayer Book of the so-called Athanasian Creed, and the insertion in it of that part of the Consecration Prayer in the Communion Office known as the Invocation. The engrafting of this latter feature we owe to the influence of Bishop Seabury, who by this addition not only assimilated the language of our liturgy more closely to that of the ancient formularies of the Oriental Church, but also insured our being kept reminded of the truly spiritual character of Holy Communion. "It is the spirit that quickeneth," this Invocation seems to say; "the flesh profiteth nothing." Quite in line with this was the alteration made at the same time in the language of the Catechism. "The Body and Blood of Christ," says the English Book, "which are verily and indeed taken and received by the faithful in the Lord's Supper."