all that would be involved by intercommunion at the Altar, but it would be none the less an inconsistency and a solecism. The question of relative spiritual merit or of intellectual ability does not at all affect the issue, which, by the way, is one not of our seeking. To deny to her own laymen, who have even received the Apostolic Layingon of Hands, a pulpit privilege accorded to even the godliest representative of an unapostolic faith would only add injustice to inconsistency. The acceptance of a proffered courtesy in the use by us of another's house of worship where reciprocity was not involved, would be no violation of the principle. Nor would a consistent layman, on any ground of comity or friendship, turn his back upon a Service of his own communion to worship elsewhere at the same hour. Until the vital question of Orders is met on the basis of the Anglican Declaration, we must content ourselves with welcoming all possible social, civil, charitable and educational meeting-grounds, to express, as openly as may be, a present fellowship and a hope of future union.

XIX.

THE OFFERTORY AND PRAYER FOR THE CHURCH.

“We humbly beseech Thee most mercifully to accept our alms and oblations, and to receive these our prayers, which we offer unto Thy Divine Majesty. * * * * *And we also bless Thy Holy Name for all Thy servants departed this life in Thy faith and fear; beseeching Thee to give us grace so to follow their good examples, that with them we may be partakers of Thy heavenly kingdom."-The Prayer for Christ's Church Militant.

THUS far the preparatory self-examination of the AnteCommunion has proceeded on the lines of repentance and faith, as called forth by the Moral Law and the Word of God. It now makes the application of charity, or love, in the Offertory and the Prayer for the Church Militant. The collection of ALMS is expressly ordered as an integral part of every Celebration, but is also encouraged at other times. It is indeed a usual, devout and proper accompaniment of every Morning Service, which without it seems incomplete, as furnishing a reverent and seemly method of collecting the ordinary income of the Parish

How that income shall be derived has been a vexed question, and must be decided for the time being according to the relative education of each congregation in the best method (i. e., the most intelligent method, looking to all the purposes involved). The priceless privilege of Church attendance, not to mention Church membership, must be

paid for; Church debts may be as sinful as private ones, perhaps more so, and "the labourers are worthy of their hire." Moreover, Christian giving is itself not only a duty, but a privilege. Money is the fruit of our time and talents, but these do not belong to us alone, as we are each responsible for them to God, and "of His own have we given Him." Systematic and frequent giving is also a duty, as thereby the obligation is constantly before us, and its fruits are not prejudiced by postponement. "Upon the First day of the week let every one of you lay by him in store, as God hath prospered him," says the Apostle. An application of these principles would speedily banish the necessity for such abnormal methods of Church aid as those which, involving vast labour and friction, are classed under the general designation of "Church fairs."

That the house of God should be free alike to all, rich and poor, without question of privilege arising from invidious social or pecuniary distinctions, is an unquestionable principle. But rights of courtesy must not be infringed (rights of ownership there are none); use must not become abuse, and an income must be forthcoming which shall be known in advance to be adequate for current needs. On the other hand, if occupancy of pews be reserved, they should certainly be occupied, since others are debarred their use. As matter of fact, the greater number of American Churches are free, based on such voluntary pledges or other assurance given in advance as shall guarantee the stable maintenance of worship. And the "Pledge system" has the great merit of encouraging small yet systematic offerings from the many, from the poor and the children. The best security of all, however, is an endowment, which

liberates parochial support from the accidents of time and change, and turns the regular offerings into channels of aggressive missionary work. Herein lies a great opportunity for consecrated wealth.

The standard of Christian giving is not limited as to its maximum. Its minimum is the tithe, or tenth of our income, and this was fixed centuries ago by Divine appointment, with a consequent blessing, and has never been abrogated. Many Christian souls are not satisfied even with such a limit, and Zaccheus, even before he knew his Master, gave one-half of his goods. We cannot hope to "serve God acceptably with that which costs us nothing" of self-sacrifice; yet "what we give, we have," if the motive be such as deserves God's blessing. The COMMUNION ALMS given at every Celebration rest, however, on an added, though cognate principle. Here they are an essential part of the Eucharist itself, as testified from the days of Justin Martyr, who lived within forty years of St. John. Then the communicant should never "appear empty before the Lord." These Alms are by canon devoted to special "pious and charitable uses " under the express direction of the Parish Priest, and for such distribution he is alone responsible. There is very frequently a laxity in remembering or realizing these needs, and in making Offerings commensurate with them. The "other devotions" named in the rubric may be jewels, title-deeds, pledges, or any other form of Offering, all of which should be hallowed by being first laid upon the Altar. The value of Easter Offerings, which are the fruit of Lenten self-denial, is peculiarly great; and dear above all are those which are at the same time a memorial of the blessed dead.

"Deacons, Church-wardens, or other fit persons" (usually Vestrymen) are designated by rubric to collect the Alms in the Service. The lower Order of the Ministry was originally appointed to "serve tables," and hence has the first place here. The collection is preceded by the reading from the Sanctuary of one or more of the OFFERTORY SENTENCES of Scripture, first collected in the First Book, and most of them from the Great Bible, and of which there are now twenty-five (twenty in the English Book). Many of these are very unfamiliar in use, and it were to be desired that they might be more generally heard. This stimulates devotion, and relieves from monotony and from any undue prominence given to a material interest. Originally the word "Offertory" was synonymous with an Anthem, "the song of the offerers," which excluded the Sentences altogether. The first of these is a saying of Our Lord, quoted by St. Paul, and not otherwise recorded. This and the next five (together with the last four) are of general application; the five following set forth the rights of the Clergy and of the Church, and the remaining ten refer to the poor. Six are taken from the Gospels, eleven from the Epistles, six from the Old Testament and two from the Apocrypha.

If the Priest have assistants, the collecting Alms-basins should be taken from one of their number at the Chancelsteps by those who collect, and be there returned to them; otherwise the collectors proceed to the Altar-rail. In any case the congregation rises, and all remain standing while the Receiving-basin is reverently brought to the Priest, who humbly presents and places it for acceptance upon the Altar, with an appropriate Sentence by himself or the Choir, often followed by the Gloria Patri. At the presenta