yet the Rubrics respecting the Offertory were retained, though every part of the Service was carefully considered. Had the Convocation intended to abolish the Offertory, they would have rescinded the Rubrics by which it is enjoined. Besides, the argument derived from the Poor Laws would make against all Offertory collections, against those on Communion days, as well as those on other occasions. If the argument is of any force, it must go to prevent all such collections: so that, according to these objectors, the alms of the people could never be collected. This argument, therefore, cannot stand the test of the slightest examination, though it is most confidently put forth by its supporters.
The disposal of the offerings has also given rise to disputes, though the question appears to be clearly settled by the Rubrics. "The money given at the Offertory shall be disposed of to such pious and charitable uses as the minister and churchwardens shall think fit, wherein if they disagree, it shall be disposed of as the Ordinary shall appoint." It is clear that the money need not be all given to the poor: it is also clear that the minister and churchwardens are the judges: and provided the use to which it may be applied be a pious or charitable one, it is within the meaning of the law, and no one can interfere. Should the parties disagree, the sole disposal is in the Ordinary. It has been argued, that the pious and charitable uses are confined to the parish in which the alms are collected: but this is a mistake, for there is neither restriction nor limitation, and provided the minister and churchwardens agree in the disposal, or in case of their disagreement, the Ordinary is applied to, the decision is perfectly legal, whether the money be appropriated in the parish or
