Let an epoch be agreed upon, if necessary, that shall serve as the criterion of admissibility for words and phrases. Let it be decided, for instance, that no word that cannot prove an Elizabethan parentage, or, if this be too severe a standard, then no word of post-Caroline origin, shall be admitted within the sacred precincts. Probably there are words in _The Book Annexed_ which such a canon would eject; but let us have them pointed out, and their merits and demerits discussed. Such criticism would be of infinitely more value to the real interests of revision than those vague and general charges of "crudeness" and "want of finish" which it is always so easy to make and sometimes so difficult to illustrate. The writer in _The Guardian_ closes an only too brief commentary upon what the Convention has laid before the Church with the following words: Many of the proposals now in question are excellent; but others will be improved by reconsideration in the light of fuller ritual study, such as will be seen to produce a more exact and cultured ritual _aesthesis_, perhaps we may, without offence, add, a more delicate appreciation of rhythm. What _The Book Annexed_ presents to us in the way of emendation is, on the whole, good; but, if subjected to a deliberate recension, it would, we predict, become still better. If thus improved by the Convention of 1886, it might be finally adopted by the Convention of 1889. This conspectus of English critical opinion would be incomplete were no account to be made of the utterances of the various writers and speakers who dealt with the general subject of liturgical revision at the recent Church Congress at Portsmouth. _The Book Annexed_ could scarcely ask a more complete justification than is supplied by these testimonies of men who at least may be supposed to be acquainted with the needs of the Church of England. The following catena, made up from three of the four Papers[46] read upon the Prayer Book, gives a fair notion of the general tone of the discussion. It will be worth anyone's while to collate it with the thirty Resolutions that make up the "Notification to the Dioceses." Can it be seriously doubted that there are requirements of this age which are not satisfied by the provision for public worship made in the sixteenth century? Can any really suppose that the compilers of that brief manual, the Prayer Book, however proud we may rightly be of their work, were so gifted with inspired foresight as to save the Church of future ages the responsibilities of considering and supplying the devotional wants of successive generations?