“I will that the rest of my goods be distributed amongst the poor, in all the benefices that I have ever held or now hold--more or less being given according to the length of time I have lived in them and maintained hospitality--for the property of a church is the property of the poor, and for this reason the conscience is greatly burdened in the disposal of the goods of the Church. And for the heavy responsibility of these distributions, Jesus have mercy.” In another case, in the diocese of Exeter in 1440, a rector is specially praised at a Visitation, and it is declared that he “has done much good, in his parish, because he has rebuilt the chancel of his church, and has added two good rooms, one for himself, and ‘one to exercise hospitality’ in behalf of those who need it.” Here, before speaking of the working of a parish in pre-Reformation days, it may be convenient briefly to treat about the somewhat intricate question of tithes. The gifts offered by the faithful to the Church for the support of the ministers, the upkeep of its officers, or as an acknowledgment of special services, such as baptisms, marriages, the churching of women, and burials, were roughly classed under two main divisions--tithes and oblations. The latter were personal, and to a large extent voluntary, although custom had somewhat determined the minimum fees which all who could were expected to pay for services exercised in their behalf. In England, as Lyndwood notes, oblations were almost wholly made in the form of money; and by law these offerings were regarded more as being the personal property of the priests than were tithes, and for this reason they might be spent more freely, according to the wishes of the clergy. Still, even in regard to this, the insertion of the word “generally” in the law seems to the author of the gloss to point to the fact that the clergy are not altogether free as to the application of any surplus from these oblations made to them, if for no other reason than because any apparent squandering of such ecclesiastical revenues might “tend to destroy the devotion of the people.” In oblations of this sort, of course, are not included such as were made in kind for the service of the altar and offered to the priest during the Mass, such as the bread and wine for the Sacrifice, brought in turns by the chief parishioners on Sundays and Feast-days.