on such occasions, undoubtedly he did the same on Sundays and other holy days.
The actual printing and enjoining of the Offertory sentences, in all these forms, may, at all events, be regarded as a recognition of the principle of the Offertory. Whether the alms were collected on these occasions or not, the intention of the Church, and also the right of the Clergy to make the collection, were recognized in the use of the Offertory sentences. Consequently, the introduction of the Offertory, when there is no Communion, is not an innovation, as is pretended by the opponents of the practice, but only a compliance with the Rubrics. It is now generally discontinued, except on Communion days; but it is as incumbent at one time as at another, if the intentions of the Church are to be regarded.
Whatever, therefore, may be the present practice respecting the Offertory: even though to disturb the prevailing custom were inexpedient: yet it must be granted, by those who understand the subject, or will take the trouble to examine it, that the Church enjoins the use of some of the Offertory sentences, with the collection of the alms, and other devotions of the people.
That the Communion Service, as far as to the end of the Prayer for the Church Militant, is to be read, on ordinary occasions, when there is no Communion, at the Lord's Table, has seldom been questioned: and it is with some degree of surprise, that I find a doubt on the subject entertained in a recent work.[1]
- ↑ How shall we Conform to the Liturgy of the Church of England. By J. C. Robertson, M. A. 8vo. London. The Presbyterians objected to reading the Service at the Communion Table,
