The gospel messenger, Diocese of Central New York, Part 28

Author:
Publication date: 1905-1908
Publisher: Syracuse, N.Y. : Diocese of Central New York
Number of Pages: 708


USA > New York > The gospel messenger, Diocese of Central New York > Part 28


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Parents and Rectors will confer a great favor on us, and, we hope, be of great service to their sons or parishioners, if they will give us the fullest and promptest in- formation. We especially desire the exact address of the young man's future room in College, because in the larger Colleges it is some weeks after the term begins before a particular man can be found easily unless his room is known.


Trusting that you can find space for this letter in your columns, I remain,


Very respectfully yours,


FRANCIS M. ADAMS, Corresponding Secretary .. .


It is doubtless known to most of our readers that the Rev. Dr. Lloyd, General Secretary of the Board of Missions in New


York, is about to go around the world, visiting our various missions in foreign lands. The following letter requesting our prayers for him and his work has just been received. It would be well for lay people as well as Clergy to "keep him in mind." Church Missions House, 281 Fourth Ave., New York, August 27, 1906. Rt. Rev. C. T. Olmsted, D.D.,


Utica, New York :


My Dear Bishop: I have sent a note to all the Clergy in your Diocese asking them to keep in mind during my absence, and help me in the very serious task that the Board ha's permitted me to undertake on its behalf.


May I not ask you also to help me in this that I may have wisdom given me so that whatever I do may be for the advancement. of the Mission that has been intrusted to this Church.


Thanking you cordially for the con- sideration that has been showed me since I have been in this office, and for the co- operation that has made my work a con- stant pleasure, I am,


Very respectfully yours, A. S. LLOYD, General Secretary.


- -X-


CHRIST CHURCH, SHERBURNE, N. Y.


(Subject of Illustration.)


The Church was first organized in July. 1828. In 1829 the parish purchased of Samuel Williams four and three-fourths acres of land, the present site of the Church, rectory and cemetery. In Decem- ber of the same year a resolution was passed by the vestry to proceed to the erection of a Church. It was commenced on the first of April, 1831, and finished on the 24th of December of the same year, just in time to hold the Christmas services. The Rev. Edward Andrew's was the first Rector.


In 1832 Bishop Onderdonk made his first visitation and confirmed 36 persons. The Rev. Mr. Andrews resigned in May. 1832, and was followed by the Rev. John W. Woodward. The Rev. L. A. Barrows was the next. Rector, and remained until


138


THE GOSPEL MESSENGER.


1838. He was succeeded by the Rev. Thomas I. Ruger. In June, 1839, the Rev. L. A. Barrows was re-called to the rectorship and remained until April, 1846. In May of the same year the Rev. W. D. Wilson was chosen Rector, and stayed until 1850, when he resigned to accept a pro- fessorship in Hobart College, Geneva. On the 8th of May, 1850, the Rev. Levi H. Corson became the Rector. During his ministry, on the 19th of June, 1850, the records of the parish were burned. He resigned May 8th, 1854. Then came the Rev. Thomas Applegate. After him the Rev. G. S. Foote, April 1, 1856-April, 1858. The Rev. Joshua L. Burroughs, May, 1858-June, 1863. The Rev. A. H. Rogers, 1863-July, 1864. The Rev. J. L. Burroughs, 1864-1874. The Rev. T.


L. Randolph, 1874-1883. The Rev. T.


A. Stevenson, 1883-1891. The Rev. W. E. Allen, 1892-1896. The Rev. F. B. Keable, 1897-1900. The Rev. A. G.


Singsen, 1900-1901. The Rev. T.


Haydn, four months. The Rev. A. G. Wilson, 1901-1903. The present Rector, the Rev. C. J. Lambert, took charge of the parish, November 1, 1904.


THE ROYAL COMMISSION ON ECCLESIASTI- CAL DISCIPLINE.


The Clergy are doubtless familiar with the fact that the Royal Commission on Ecclesiastical Discipline in the Church of England, appointed some two years ago, has at last sent in its report. The Rev. WV. II. Casey, of Union Springs, has pre- pared a digest of the report for THE GOSPEL MESSENGER, which will be given in serial form from month to month. It begins in this number, as follows :


The publication of this report pacifies the natural eagerness with which it was awaited and completely disposes of the ill-born suggestion that its delayed ap- pearance was due to grave differences of opinion among the Commissioners and their disinclination to bring them into prominence. As a matter of fact there has


been neither delay nor difference of opin- ion. On the contrary, and whatever may be its consequences, the Report will be for ever memorable for the absence of those minority recommendations generally as- sociated with Church Commissions. Bishops and Presbyters, Tractarian's and Evangelicals, "ecclesiastical laymen" and laymen to whom no one would ever dream of applying that adjective, have all signed it, or, to cite their own words, "the report has been agreed to, and without reservation or dissent on the part of a single commis- sioner." It is unnecessary to point out at any length how enormously this fact has added to its weight.


The Commission was appointed on April 23rd, 1904, to "inquire (A) into the alleged prevalence of breaches or neglect of the law relating to the conduct of Divine services in the Church of England, and to the ornaments and fittings of churches; (B) to consider the existing powers and procedure applicable to such irregularities ; (C) and to make such recommendations as may be requisite for dealing with the aforesaid matters."


The composition of the Royal Com- mission has abundantly justified itself. Lord St. Aldwyn was its chairman, and no better one could have been found. The Primate, as every one acknowledges, is a trained statesman, but it has for some time been an open secret that his services to the Commission have meant much more than an exhibition of mere "fineness," and that they include a most elaborate and scholarly study of the High Church move- ment. The other prelates at the board were the bishop of Gloucester whose eccles- iological attainments are probably un- equalled, and the Bishop of Oxford who is often called "the sanest man in Eng- land." Both of these prelates, it should be remembered, are prominent representa- tives and energetic exponents of the High Church movement. Among the Evan- gelicals were Sir John Kennaway and the Principal of Ridley Hall, scholarly and staunch low Churchmen, about whose leadership in the party to which they


139


THE GOSPEL MESSENGER.


belong there is no dispute. On its legal side the Commission was as strong as it could be made, for it included the Lord Chief Justice of England, Sir Edward Clarke, Sir Francis Jeune, until his death, and the Dean of Arches. The other members of the Commission, (four of them laymen and three clergymen) are men whose names are not very widely known in this country, but about whose fitness for the work in hand the Church in England has never enter- tained a shadow of doubt.


Before dealing with those parts in the report which have quite as much value for the Church in this country as for the Church in England, it will be well for a moment to look at their recommendations as a whole.


The first remedy which they propose is a general revision of rubrics and partictil- arly that "palpable obscure," the Orna- ments Rubric, including also the one which enjoins the use of the "Quicunque vult," and the preparation of a new rubric regu- lating the ornaments, (that is to say, the vesture) of the ministers of the Church, at the times of their ministrations: and, secondly, the framing of such modifications in the existing law relating to the conduct of Divine Service and to the ornaments and fittings of Churches as may tend to secure the greater elasticity which a reasonable recognition of the comprehen- siveness of the Church of England and of its present needs seems to demand.


Such revision, they think, should be com- mitted to the Convocations in consultation with the Houses of Laymen.


The rest of their remedies resolve them- selves into an effort to make the Episcopate more extensive, more effective, and more united. We want, say they, more Bishops and more power for them over persons and in causes. We would like the State, they add, to recognize the undeniable fact that even the judicial members of the Privy Council lack that "nescio quid" of spiritual authority essential to a court whose decis- ions on spiritual matters are to receive full respect. They recommend, therefore, that


questions of ritual and doctrine should be referred to the Bishops as a body. They want their decisions to be final, and the reference to the Bishops to be final. It is, of course, of a piece with this recommenda- tion that the "jus liturgicum" should be dismissed as a phantasy and the episcopal veto be condemned to a speedy decease.


And they further recommend that for such teachings and such practices as are legally declared to be contrary and repug- nant to the articles and formularies of the Church of England no quarter sh~ ~ be given. Such teachings and 3 must cease, or prosecutic. QUIiOW. This is plain speaking with a vengeance. Nor is this the end of it. The Commis- sioners-as strong a consultative body as could be found in the English Church- were appointed to perform a task which meant in the last resort an arraignment of the Bishops, and they were not the kind of men to shrink from a duty because it was disagreeable. And accordingly they have reproached certain Bishops whom they name, to wit, the late and present Bishops of London and the Bishop of Southwark, for not having kept their clergy in order. But though individual Bishops are held to be worthy of blame, the Episcopate as a system is held to be worthy of still greater power and responsibility. Whether Parlia- ment will or will not grant to the Bishops the greater disciplinary power which the Commissioners believe to be necessary remains to be seen. But whether it does or not, the Report contains a recommenda- tion that the Bishops most nearly concerned should take immediate judicial action and show the stuff of which they are made. The Report, though it asks for added powers, clearly recognizes the truth that the Bishops have already sufficient anthor- ity to maintain discipline in their dioceses. The cases needing such action are not many, but they involve a distinction between loyal Anglicanism and traitorous Romanism, and if only to make it clear who is for the Church and who for its ad- versaries, they hold that such action should be taken without delay.


(To be continued.)


140


THE GOSPEL MESSENGER.


STUDIES IN THE PRAYER BOOK.


There is an interesting point concern- ing the method of saying or singing the Gloria Patri. It is used sometimes as a versicle and response, sometimes as the doxology at the close of Psalms and Canticles. When intended for versicle and response, as in Morning and Evening Prayer after "Our Father," and in the discretionary part of the Litany, it is always printed with the word "answer" before the second verse; and in that case there is no question, of course, as to how it is to be said. The minister says the first verse, and the choir or congregation say or sing the second verse. But when used after Psalms and Canticles, the word "Answer" is omitted, and the two verses are printed like any other verses of the Canticle or Psalm, as e. g., after the "Venite" on the 6th page of the Prayer Book, or after the 51st Psalm in the Peni- tential Office on the 49th page. Evidently in this case it is not intended to be a versiele and response, and consequently the usual custom, when it is sung, is for the choir and congregation to sing both verses. Whether the Psalms be read or chanted antiphonally, the minister reading one verse and the congregation another, or the Decani choir singing one verse and the Cantoris the other, the Gloria is always sung entirely through by all. There is no rubrical direction concerning it, as there is not, indeed, for the antiphonal reading or chanting of the Psalter, but both cus- toms are manifestly survivals of the old methods in vogue before the Book was put into English, and by our continued prac- tice we have shown our opinion that the customs are good. And there is a peculiar appropriateness in this uniting of all the worshippers in the special ascription of praise to the Blessed Trinity which the Gloria contains. It seems to say: "We can repeat the other parts responsively, but this glorifying of Father, Son and Holy Ghost should be done with one accord, with one heart and one voice." Why is it, then, that we omit this good custom when


no choir is present, and no music is used ? Almost invariably, under those circum- stances, the Gloria is turned into a versicle and response again. People seem to think that it must be so unless it is sung, and that the minister and people cannot unite in saying it just as they do in singing it.


Now, while, as has been said, there is no explicit rule stating how it shall be done, there seems no reason to doubt that the method of printing the Gloria in the Prayer Book indicates the use to which we are accustomed in singing as the proper one, and that our habit when there is no music is not quite regular.


The permission to sing the Gloria in excelsis instead of the Gloria Patri after the Psalms for the day is peculiar to the American Prayer Book, and as a custom there are few, at least in this part of the country, who take advantage of it. In the early part of the nineteenth century it was quite a common practice, but has fallen almost entirely into disuse. And it is better so. For many ages the Gloria in excelsis has been an integral part of the Communion Service, and seems to belong there. Moreover, it is too long for a doxology after the Psalms, and adds rather too much to the length of the service, especially in these days when so many other anthems and hymns are used. Fifty years ago we used no anthems, and only two hymns, now we have four or five alto- gether, and yet we want short services.


OBITUARY.


MRS. JULIA ELIZABETH PITKIN MCKNIGHT.


Mrs. Julia Elizabeth Pitkin McKnight passed from this life in the full assurance of the Christian's faith. Many years she patiently and hopefully bore invalidism and her last days were marked by extreme physical weakness and spiritual strength. Mrs. McKnight was born in Rochester, N. Y., in 1830. Her parents were William Pitkin and Elizabeth Morgan Pitkin. Her father was prominent in the early history of Rochester and was honored by his fellow


141


THE GOSPEL MESSENGER.


citizens by an election as first Mayor of the city. Miss Pitkin was married to the Rev. George Hamilton McKnight in August, 1851. He was at the time assistant to the Rector of St. Luke's parish, where Miss Pitkin's father was warden for forty years. Soon after the marriage the Rev. Mr. McKnight was called to the Rectorship at Leroy, N. Y., where they had many happy years of Church work. From Leroy they went to Madison, Ind., and from there to Springfield, Mass. After a rectorship of ten years in the New England town the Rector of Christ Church was called to Trinity parish in this city, and after a ministry of nearly forty years died in Dec- ember last. Since 1869 Mrs. McKnight has been engaged in Church and charitable work in Elmira. She was one of the found- ers of the Industrial School. She was instrumental in establishing the small be- ginnings which under wise leadership are about to become one of the greatest interests in the city, the Federation of Charities. In a small house on West Second Street


she, with other noble women of her genera- tion, many of whom rested from their labors long since, labored faithfully for the poor children of the street and the mothers who had but little of the neces- saries to make a home. Eventually Mrs. McKnight was made president of the Association, and for many years directed the work in the larger and more substantial surroundings of the home on East Church street. But above her interest in com- munity life was her devotion to family and Church. Self-sacrificing to the noblest degree in the family life, she was full of constant expression for love of her Church. So few have so great a love as she for the services of the Church that it was difficult for many to understand how real was the deprivation when prevented from attend- ing the services. The last moments of her life were passed in listening to the com- fortable words of the Church in the service of the Holy Communion which she loved with her whole heart and in which she found consolation and peace.


THE GOSPEL MESSENGER. TREASURER'S REPORT. The Treasurer acknowledges the receipt of the following sums during the month of August, 1906, z:


Diocesan Missions.


Diocesan


Expense


Fund.


Domestic


Missions.


Foreign


Missions.


General


Missions.


Deaf Mute


Missions.


Christmas


Fund.


General Clergy


Relief Fund.


Church


Ministerial


Education


Colored


Missions.


Adams,


$ . .


$


$


$


$


$


3.89


Alexandria Bay,


2.70


Altmar,


3.75


Antwerp,


Auburn, St. John's,


St. Peter's,


Augusta,


1.00


Aurora,


4.65


Bainbridge,


10.00


Baldwinsville,


Big Flats,


3.40 2.67


Binghamt'n,ChristCh.


" Good Shepherd


5.49


.. Trinity


25.61


Boonville,


Bridgewater,


Brookfield,


Brownville,


3.24


Camden,


Canastota,


Candor,


Cape Vincent,


6.51 4.31


Carthage,


2.25 3.75


Cayuga,


30.85 36.86


Champion,


Chenango Forks,


Chittenango,


Chadwicks,


Clark's Mills,


Clayton,


Clayville


1.00


Cleveland,


5.00


2.25


5.00


Clinton,


Constableville,


9.15


Copenhagen,


20.00


Cortland,


Deerfield,


1 26


Dexter,


3.81


Dey's Landing,


Dryden,


Durhamville, 1.75


Earlville,


East Onondaga,


Ellisburg,


.30


Elmira, Emmanuel,


Grace, Trinity, 66 41


Evan's Mills,


Fayetteville,


Forestport,


Frederick's Corners, Fulton,


.30


Glen Park,


1.64


Great Bend,


15.00


Greig,


Guilford,


7 16 7.78


Hamilton,


4.86 3.20


Harpursville,


2.50


. .


...


Hayt's Corners,


.50


1.00


.


......


....


...


A


$


$ $


Afton,


$


Building Fund.


Fund.


1


Greene,


.


Cazenovia,


143


THE GOSPEL MESSENGER.


Diocesan Missions.


Diocesan


Expense


Fund.


Domestic


Missions.


Foreign


Missions.


General


Missions.


Deaf Mute


Missions.


Christmas


Fund.


General Clergy


Relief Fund.


Building Fund.


Ministerial


Education


Colored


Missions.


Relief Fund of


the Diocese


Holland Patent, $ $ 9.59 $. $


Homer,


Horseheads,


Ithaca,


25.09


Jamesville,


Jordan,


6.87


2.61


Kiddders Ferry,


Lacona,


LaFargeville,


2.86


Lowville,


8.65


Manlius,


Marcellus,


McDonough,


McLean,


Memphis,


1.25


3.17


Mexico,


Millport,


1.21


Moravia,


Mount Upton,


New Berlin,


New Hartford,


4.61


New York Mills,


Northville,


3.68


2.00


1.00


1.00


1.00


Norwich,


Oneida,


10.04


Onondaga Castle,


1 00


Oriskany,


8.75


Oriskany Falls,


Oswego, Christ Ch .. Evangelists,


Owego,


15.10


8.00


Oxford,


17.05


Paris Hill,


2.34


Phoenix,


Pierrepont Manor,


. 40


Port Byron,


Port Leyden,


5.87


Pulaski,


4 25


Redfield,


3.70


3.77


Rome, Zion,


St. Joseph's,


Romulus,


Sackett's Harbor,


Seneca Falls,


Sherburne,


7.13


19.07


Skaneateles,


Slaterville,


Smithboro,


.87


Speedsville,


.70


Spencer,


Syracuse. All Saints,


Calvary,


Ch. of Saviour, Grace,


St. John's,


St. Luke's,


St. Mark's, .. St. Paul's,


28.30


19.29


54.00


St. Philips, Trinity, E. Emmanuel,


Theresa,


Trenton,


Trumansburg.


.. . .


....


. . .


....


$


$


$


$


$


$


. ..


.


. . ..


.


..


...


Redwood,


40.00


6.50


11.55


14.00


3.20


6,


Church


Fund.


$


.


144


THE GOSPEL MESSENGER.


Diocesan Missions.


Diocesan


Expense


Fund.


Domestic


Missions.


Foreign


Missions.


General


Missions.


Deaf Mute


Missions.


Christmas


Fund.


General Clergy


Relief Fund.


Church


Building Fund.


Ministerial


Education


Colored


Missions.


Relief Fund of


the Diocese


Union Springs, $ 4.89 $ $ $


Utica, Calvary,


12.05


Grace,


Holy Cross,


6 85


St. Andrew's,


3.10


St. George's, .


9.66


St. Luke's,


66


Trinity,


14.04


Van Etten,


Warner,


26.00


Waterloo,


28.66


79.95


St. Paul's,.


16.10


Waterville,


9 50


7.03


Waverly,


.66


Wellsburg.


Westmoreland,


2.00


Whitesboro.


4.00


Whitney's Point,


2.00


Willard.


4.00


Willowdale,


2.05


Windsor.


Convocation, 1st Dist.


2d Dist.


3d Dist.


66


4th Dist.


66


5th Dist.


66


6th Dist.


Permanent Funds . 462.48


..


RECAPITULATION.


Diocesan Missions $1,058 74


Diocesan Expense Fund 230 54


Foreign Missions 1 00


General Missions 73 00


General Clergy Relief Fund. 1 00


Ministerial Education Fund


1 00


Miscellaneous.


Income Episcopate Income (Partial) $251 25 C. N. Y. Bible and Prayer Book Society :


St. John's, Auburn, $3.50; St. James', Theresa, $1.10; St. Peter's, Redwood, 75c., 5 35


New York Bible and Prayer Book


Society : Northville, $1.00. 1 00


Work Among Jews: Northville. 1 00


Total $1,623 88


FRANK L. LYMAN, Treasurer, 108 Pearl Street, Syracuse, N. Y.


$


$


$


$


$


$


Watertown, Trinity,


Redeemer,


Weedsport,


Fund.


The Gospel messenger.


% DIOCESE OF CE


L NEW YORK


DIOCESE OF CENTRAL NEW YORK


VOL. XXXI. NO. 10. UTICA, NEW YORK, OCTOBER, 1906. WHOLE NO. 368. "Entered as second class matter June 1, 1905, at the Post Office at Utica, N. Y., under the Act of Congress of March 3, 1879."


5


ST. PAUL'S CHURCH, SYRACUSE, N. Y,


146


THE GOSPEL MESSENGER.


Trust AND


Utica Deposit Co., UTICA, N. Y. ASSETS OVER FIVE MILLION DOLLARS. This Company Acts as Executor, Administrator, Trustee, Guardian. Interest allowed on deposits. JAMES S. SHERMAN, President. J. FRANCIS DAY, Secretary.


WHERE TO BUY


BIBLES, PRAYER BOOKS AND HYMNALS.


No family should be without a copy of "Hutchins' Church Hymnal" with Music. BOOKS AND STATIONERY, GRANT'S BOOK STORE, 145 Genesee Street, Utica, N. Y.


F. A. CASSIDY CO., U NDERTAKERS


41 Genesee Street, Utica, N. Y.


ESTABLISHED 1855.


Utica Stained Glass Works.


Designers and Manufacturers of


ECCLESIASTICAL AND DOMESTIC ART GLASS.


CHARLES P. DAVIS' SONS,


4 and 6 Noyes Street. Utica, New York.


C. E. Morey, Church Organ Builder, 5 Niagara Street,


Itica, D. g.


Take Bleecker Street Cars.


CYMRIC PRINTING COMPANY Printers and Publishers.


Publication Office of "The Gospel Messenger" and other Magazines.


31-37 CATHARINE STREET, UTICA, N. Y.


Wicks & Greenman,


APPAREL SHOP,


1


56 and 57 Franklin Square, Utica, N. Y.


Sole Distributers of Rogers, Peet & Company Clothing.


"THINGS CLERICAL" in CLOTHING and FURNISHINGS.


WE Recommend for a good mild drinking Coffee our celebrated Old Government Java and Mocha in one pound tin cans at 25c. a pound. Exceptional values at 28, 32, 35 and 40 cents a pound. Ask for our quantity prices.


"We sell White House Coffee."


Job Parker's Sons. UTICA, N. Y.


THE GOSPEL MESSENGER.


VOL. XXX1. NO. 10.


UTICA, N. Y., OCTOBER, 1906. WHOLE NO. 368.


The Gospel Messenger.


PUBLISHED MONTHLY.


SUBSCRIPTION .- Terms of subscription, 50 cents per year for one copy, or eleven copies to one address for one year, $5.00. Always in advance.


A DATE prefixed to the address on the paper indicates that the subscription is paid only to such date.


SUBSCRIBERS are requested to send small remittances in Postal Money Orders rather than postage stamps.


REMITTANCES and letters should be addressed to


THE GOSPEL MESSENGER, UTICA, N. Y.


Published by the Rt. Rev. CHARLES T. OLMSTED, D. D., 159 Park Avenue, Utica, N. Y.


The Cymric Printing and Publishing Co., 31-37 Catharine S .


CALENDAR.


Oct. 7-Seventeenth Sunday after Trinity. 14-Eighteenth Sunday after Trinity.


18-St. Luke.


21-Nineteenth Sunday after Trinity.


28-Twentieth Sunday after Trinity.


S. S. Simon and Jude.


BISHOP'S APPOINTMENTS.


October.


7-Sunday, P. M., St. Andrew's, Utica, Laying of Corner Stone.


11-Thursday, A. M., St. Paul's, Syracuse, Con- secration of Church.


14-Sunday, A. M., Trinity, Syracuse, Semi Centenial.


14-Sunday, Evening, St. Philips, Syracuse.


15-Monday, P. M., Trumansburg.


16-Tuesday, A. M., Candor; P. M., Van Etten; Evening, Spencer.


17-Wednesday, M., Slaterville; P. M., Speedsville. 18-Thursday, A. M., Dryden; P. M., McLean; Evening, Moravia.


21-Sunday, A. M., Oriskany Falls; Evening, Hamilton.


23-Tuesday, Evening, Norwich.


29-Monday, Evening-Trinity, Geneva, Cen- tenial.


November.


14-Wednesday, Evening, New Berlin.


16-Friday, P. M., Clinton; Evening, Clarks Mills.


18-Sunday A. M., Oriskany; Evening, Zion, Rome.


20-Tuesday, Westmoreland.


21-Wednesday, Evening, St. Luke's, Utica.


23-Friday-Fayetteville, Jamesville.


STUDIES IN THE PRAYER BOOK.


The Canticles of the Prayer Book, as they, are called, are well worthy of our study. They are the songs interspersed through- out the services which have a permanent place and a definite significance. Most of them are taken from Holy Scripture, and


all of them are full of Scriptural teaching. They are generally called by the first one, two or three words of their Latin forms, doubtless because they were similarly used in the old offices before the Reformation, which were entirely in Latin; and the people of the English Church were accus- tomed to distinguishing them in that way, another of the many indications of the con- tinuity of the Church, and of her worship in England. People sometimes speak of the canticles as "chants," but that is not a strictly correct name, because the chant is the music to which the Canticle is usually sung, and does not apply to the words of the Canticle itself.


The first of the Canticles is Venite exultemus Domino-"O come let us sing unto the Lord." It is the "Invitatory" of our English offices, coming at the beginning of the Morning Prayer, and calling the people to worship. And were it not well that we should all think of its words and give heed to its definite meaning ? If there is one thing more than another that we need to emphasize to-day with regard to Church attendance, it is the purpose for which we go. The exaltation of the pulpit above the Altar in recent times has produced its natural result, and people have come to feel that the purpose of Church going is to hear a sermon. And of course it is not possible to stop there. If the sermon be the one thing for which we ought to go to Church, and the sermon be not to our liking, not of an edifying nature-if we can read better sermons, or if we have other more edifying literature at home. then why go to Church at all ? The idea of worship, of rendering our duty to God in His House and in the midst of His people, is lost sight of, and the conscience is no longer concerned in the matter, not to speak of the joy and the privilege that are involved in it.




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