But second: our chief concern naturally must be with the content of the service of worship itself, not with its physical surroundings. And here then are two things which may be said. First, any formal order of worship should be historic; it should have its roots deep in the past; whatever else is true of a service of worship it ought not to suggest that it has been uncoupled from the rest of time and allowed to run wild. Now, this means that an order of worship, basing itself on the devotion of the ages, will use to some extent their forms. I do not see how anyone would wish to undertake to lead the same company of people week by week in divine worship without availing himself of the help of written prayers, great litanies, to strengthen and complement the spontaneous offices of devotion. There is something almost incredible to me in the assumption that one man can, supposedly unaided, lead a congregation in the emotional expression of its deepest life and desires without any assistance from the great sacramentaries and liturgies of the past. Christian literature is rich with a great body of collects, thanksgivings, confessions, various special petitions, which gather up the love and tears, the vision and the anguish of many generations. These, with their phrases made unspeakably precious with immemorial association, with their subtle fitting of phrase to insight, of expression to need, born of long centuries of experiment and aspiration, can do for a congregation what no man alone can ever hope to accomplish. The well of human needs and desires is so deep that, without these aids, we have not much to draw with, no plummet wherewith to sound its dark and hidden depths.