an liberty of choice beyond the limits
of the Hymnal has proved itself to be. The reviewer is pleased with
the addition of the Feast of the Transfiguration to the Calendar,
but "desiderates more," and would gladly welcome the introduction
into the Prayer Book of commemorations of eminent saints, from
Ignatius down,[44] but of this, mention has already been made,
and it is unnecessary to revert to it.

There follows next a protest against the selection of proper
Sentences prefixed to Morning and Evening Prayer.

The revisers seem to have a glimmering of what was the right
thing to do . . . but they should have swept away the undevotional
and unliturgical plan of beginning with certain detached texts,
which has no fitness whatever, and has never even seemed to answer
any useful end.

This is stronger language than most of us are likely to approve. A
Church that directly takes issue with Rome, as ours does, with
respect to the true source of authority in religion has an excellent
reason for letting the voice of Holy Scripture sound the key-note
of her daily worship, whether there be ancient precedent for such
a use or not. At the same time, the reviewer's averment that "the
only proper opening is the Invocation of the Holy Trinity" is
entitled to attention; and it is worth considering whether the
latter portion of the nineteenth verse of the twenty-eighth chapter
of St. Matthew's Gospel might not be advantageously added to the
list of opening Sentences, for optional use.

In speaking of the new alternate to the Declaration of Absolution,
the reviewer suggests most happily that it would be well to revive
the form of mutual confession of priest and people found in the old
service-books.[45] This proposal would probably not be entertained
in connection with the regular Orders for Morning and Evening
Prayer, but room for such a feature might perhaps be found in
some optional office.

After a grudging commendation of the steps taken in _The Book
Annexed_ to restore the Gospel Canticles, the reviewer next puts
in a strong plea for a larger allowance of versicles and responses
after the Creed, contending that this is "just one of the places
where enrichment, much beyond that of replacing the English versicles
and responses now missing, is feasible and easy," to which the
answer is that we, who love these missing versicles, shall think
ourselves fortunate if we succeed in regaining only so much as we
have lost. Even this w