and such means for drawing the others to Christ, that they all may
become one in him. And for all this you must have (as I think):

1. Possibly a small rearrangement of existing services.

2. Variety and additions in some of these services.

3. Enrichment by many services supplementary.

4. Services for use by laymen.

I wish to alarm none, but I wish we were all astir, for there is
no time to wait.[48]

I should like to suggest, if it seems desirable, as it does to me,
to make any further variation from the original arrangement of
Morning Prayer, that on such days as Easter-day, Whitsunday, and
Ascension-day we should begin in a little different fashion than
we do now.

Is it always needful to begin on such great days of rejoicing for
Christians with the same sentences and the _same_ Exhortation and
Confession, and have to wait, so to speak, to give vent to our
feelings till we reach the special psalms for the day? Might we
not on such days accept the glorious facts, and begin with some
special and appropriate psalm or anthem? . . . Thus we should at
once get the great doctrine of the day, and be let to rejoice in
it at the very outset, and then go on to the Lord's Prayer and the
rest as we have it now. Confession of sin and absolution are not
left out in the services of the day, as, of course, they occur in
the Holy Communion; but leaving them out in the ordinary services,
and beginning in the way suggested, would at one and the same time
mark the day more clearly, and give opportunity for Christian
gladness to show itself . . . Only one other alteration would, I
think, be needed, namely, that a good selection of psalms be made,
and used, as in the American Church, at the discretion of the
minister. I think all must feel that for one reason or another all
the psalms are not adapted for the ordinary worship of a mixed
congregation; and this plan would ease the minds of many clergy
and laity. Also copying the American Church, it would be well to
omit the Litany on Christmas-day, Easter-day, and Whitsunday.[49]

In the light of this summary of Anglican desiderata, compiled by
wholly friendly hands, it is plain that whatever we may do in this
country in the line of liturgical revision, always supposing it
to be gravely and carefully done, instead of harming, ought
marvellously to help the real interests of the Church of England.
Certain principles of polity adopted in our own Church a century
ago, and notably