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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39304	The foundation of tythes shaken and the four principal posts (of divine institution, primitive practice, voluntary donations, & positive laws) on which the nameless author of the book, called, The right of tythes asserted and proved, hath set his pretended right to tythes, removed, in a reply to the said book / by Thomas Ellwood.	Ellwood, Thomas, 1639-1713.	1678 (1678)	Wing E622; ESTC R20505	321,752	532

Boniface he sayes pag. 92. If I desire to have the name of Tythes as well as the thing among the Antient Saxons I may find in the Epistle of Boniface to Cuthbert Arch-Bishop of Canterbury Anno. 745. That the English Priests in those dayes were maintained by the taking the daily Oblations and Tythes of the faithful Hitherto he has found neither the thing nor the name among his Saxon Evidences but has given only some ill grounded Conjectures that Church-esset and Ciric-sceat might signifie a kind of Tythes And what he has now found in the Epistle of this Arch-Bishop Boniface comes much too late to clear Tythes from the blemish of Popish Institution For if he could prove an Institution of Tythes in this Nation a general Dedication of Tythes or any positive Law commanding the payment of Tythes here as early as this Epistle of Boniface which yet is far from early in comparison of the earliest dayes of Christianity yet unless he could also wipe away for covering will not se●ve those foul Spots and filthy Stains those gross Corruptions and Superstitions wherewith the Church was 〈◊〉 that time and before miserably polluted and deformed all he can say will not acquit Tythes from a Popish Institution even according to the Notion his Brother Priest has given of Popery But though through the blind devotion of that Age some of the most superstitiously Zealous might not improbably give Tythes yet hath not he given or met with any Law Constitution or Synodal Decree of that time of undoubted Credit injoyning the payment of Tythes This very Cuthb●rt to whom the fore-cited Epistle of Boniface was written being then Arch-Bishop of Canterbury called together the Bishops and Prelates and held a great Synod near a place called Clomesh● the Decrees of which Synod Iohn Fox hath set down particularly in his Acts and Monuments of the Church upon the Year 747. in which Year that Synod was held But in all those Decrees there is not the least mention of Tythes No Constitution yet appears Civil or Ecclesiastical for the payment of Tythes And as for Boniface himself from whose Epistle the Priest would prove the settlement of Tythes in England before Popery take but the Character that Fox gives of him in the place fore-quoted and then think as thou canst of him the Religion and times he lived in First he taxes him with maintaining superstitious Orders of lascivious Nun● and other Religio●s and restraining the same from lawful Marriage Then he adds For so we find of him in Stories that he was a great setter up and upholder of such blind Superstition and all Popery Who being admitted by Pope Gregory the second Arch-Bishop of Magunce and indued with full Authority legantine over the Germans builded Monasteries Canonized Saints commanded Relicks to be worshipped c. Item sayes he by the Authority of the said Arch-Bishop Boniface which he received from Pope Zachary Childerious King of France was deposed from the right of his Crown and Pipinus betrayer of his Master was confirmed c. From this Boniface adds he proceeded that detestable Doctrine which now standeth Registred in the Popes Decrees Dist. 40. Cap. Si papa which in a certain Epistle of his is this That in case the Pope were of most filthy living and forgetful or negligent of himself and of the whole Christianity in such sort that he led innumerable Souls with him to H●ll yet ought there no man to rebuke him in so doing for he hath Power to judge all men and ought of no man to be judged again Now Reader weigh and consider with thy self what manner of Bishop this Boniface was what a Religion he profest what times he lived in and then tell me whether or no Popery had not made her encroachments in the Church in the time of this Bishop Boniface Next to the Epistle of Boniface before mentioned the Priest offers a Collection made by Egbert Arch-Bishop of York in the Year as he says 750. of all the Cano●s that were made in the Councils before his time and wh●ch were in force in England among which Canons he sayes pag. 93. there is frequent mention of Tythes as particularly in the 4. 5. 99. and 100. The words of the fourth Canon he gives thus That the People be 〈◊〉 in the right manner of Offering them to Gods Church The words of the fifth Canon he sets down thus That the Priest shall take them and set down the names of those who gave them There he stops omitting the rest of that Canon which in the Latine thus follows et secundum Autoritatem Canonicam coram testibus divi●ant et ad ornamentum ecclesiae primam eligant partem secundam autem ad usum pauperum atque peregrinorum per ●or●● manus misericorditer cum omni humilitate dispensent terti●● vero sibimet ipsis Sacerdotes reservent i. e. and according to Canonical Authority shall divide them before Witnesses and shall chuse the first part for the Ornament of the Church The second part they shall with all humility most mercifully distribute with their own hands to the use of the Poor a●d of Strangers but the third part the Priests shall keep for themselves I have Transcribed this only to shew the Priest's Craft in concealing it He would have the benefit of this Canon he would use the Authority of it to prove his Claim to Tythes but he would not have the People understand how and to what uses Tythes were appointed by this Canon to be imployed How great a charge are the People now at in maintaining the Poor and in repairing and adorning those Houses which they call Churches over and above their Tythes to the Priests whereas this Canon which the Priest urges for the proof of his Claim to Tythes commands expresly that the Tythes being divided into three parts two parts of the three should be bestowed upon those publique uses and the Priests to have but the one third part that remained But now alas the Priests swollow the whole tenths the two parts as well as the third and the People are fain to make New-Levies to defray those publique charges from which by this Canon they were to be freed But be this spoken by the way only Now to the Canons themselves He sayes they were collected by Egbert about the Year 750. but by whom and when were they made Doubtless that had been very material but he has not a Syllable of it but delivers it in the gross for a Collection made by Egbert of all the Canons that were made in the Councils before his time c. But by what Art did Egbert collect Canons that were not made till after his death For that some such are ●n that Collection which bare his name Selden gives more then probable reasons First he sayes The Authority of the Title must undergo a Censure Then he adds Who ever made it supposed that Egbert gathered that Law and the rest joyn'd with it out of some

of all Churches T●is was within a few years after Austin's coming from Rome hither and planting the ●oman Religion here From which time for the space of well-●igh a hundred years all the Arch-Bishops of C●nterbury seven in number succ●ssiv●ly were Italians and Forreigners as Fox notes in his Martyrology vol. 1. pag. 121. shewing ●articularly in one of them Theodorus by Name that he was sent into England by Vitellianus the Pope to be Arch-Bishop of Canterbury whereupon this Theodorus took upon him the placing and displacing the Bishops at his Pleasure He turned out Cedda and Wilfride the arch-Arch-Bishops of York under Pretence they were not lawfully consecrated notwithstanding says Fox they were sufficiently authorized by their Kings Wilfride hereupon went to Rome to complain but without redress Why did he not complain to his King if he was accounted Vi●arius Christi Why made he his application to the Pope if the Pope's Supremacy was not then owned Besides if Ethelwolf and his Successors were Vicarij Christi owning no Supream in their Kingdoms but Christ how came it that they subjected themselves and their Kingdoms to the See of Rome making them tributary to the Pope by the yearly payment of Rome scot or Peter 〈◊〉 which was a 〈◊〉 Tax laid upon every House in England and paid to the Popes Treasury at Rome H● adds further T●at Ethelwolf did not hold all the Opinions of the Church of Rome and therefore was no Papist p. 101. That Ethelwolf was a Papist according to the account which the other Priest gives of Popery which he says is the t●uest Account he can give of it I have proved before That the holding every Opinion of the Church of Rome is absolutely necessary to the denominating a Papist I deny A great part of the professed Papists do not hold all the Opinions of the Church of Rome His Consequence therefore is false although he should prove his Proposition Suppose a man hold Purgatory Indulgences praying to Saints worshipping of Saints praying for the Dead sacrificing for the Dead worshipping of Relicks Auricular Confession ●ennance Absolution Pilgrimages Single Life of Priests Latin Services Masses Merits and abundance more of such like Romish Ware shall this man be denyed to be a Papist because he holds not every particular of the Church of Rome How absu●d were that Verily I cannot see what should induce this Priest thus to argue unless he should have apprehension that the account which his Brother Priest has given of Popery will take in him and his Brethren too as holding such Doctrines and superstitious Practices which by the corruption of time have prevailed in the Church of Rome contrary to the true ancient catholick and apostolick Church and has therefore to secure himself from the Imputation of Popery invented this new Definition of a Papist But when he cannot clear Ethelwolf from being a Papist he atttempts to justifie his Donation of Tythes though a Papist and therefore sayes pag. 101. If we should grant that Ethelwolf was a Papist yet neither would that make his Donation of Tythes void for an erroneous Opinion in the person who doth a thing good in it self as we have proved Tythes to be doth not make the Act void How lightly doth he speak of Popery how willing he is to extenuate it An erroneous Opi●ion It seems then Popery in his Opinion is but an erroneous Opinion I alwayes thought Popery had been at least one degree worse then a bare Erroneous Opinion But suppose it for the present to be but an erroneous Opinion yet may not an erroneous Opinion be sufficient to make void an Act which flows from that Erroneous Opinion and is designed to uphold that Erroneous Opinion as this Donation of Tythes did The Opinion which was the cause of this Donation was this That this Gift would be a means to appease the Anger of God obtain remission of Sins and Salvation of his Soul This was to say on more of it a very erroneous Opinion and from this erroneous Opinion did spring the Donation of Tythes Now this Opinion which was the cause being thrown aside and rejected the Donation which was the Effect is void of it self according to that known Maxim Sublata Causâ tollitur effectus i. e. When the Cause is taken away the Effect is taken away also Nor was this Donation Erroneously grounded in respect only of the Remission and Salvation expected by it but also in respect of the Person● to whom and the Service for which it was given They to whom Tythes were then given were not the Ministers of Christ but his E●emies and that Religion which Tythes w●●e given to support was not the true undefiled Religion and uncorrupted Worship of God but the false corrupted Religion and Worship of the degenerate Church of Rome Wha● he sayes of the Act or thing being good in it self hath no place here unless he could as really prove as readily say that Tythes are good in themselves How Tythes or Tenths are good in themselves any more then Ninths Eights Sevenths or any other number I confess I do not understand But sayes he pag. 101. If all the good acts of Papists in the true sense and all their Charters and Donations be void meerly because ●ade and done by Papists then all the Charters of our Kings all the endowments of Hosp●●als and Schools Magna Charta and all publick Acts for some Hundreds of Years before K. Henry the eighth would be void Which Principle sayes he would destroy the Maintenance of the Poor the Priviledges of Cities and the Freedom of all English Subjects With him in this part agrees the other Priest in his Vindication pag. 303. urging for instance Magna Charta to both which one and the same Answer may serve This is all grounded upon a mistake ●nd I doubt a wilfull one too His interest diswades him from distinguishing as he ought between Religious and Civil Acts. What the Papists did as men as Members of a Body Politick is one thing what they did as Christians as Members of a Religious Society is another Though in their Religious capacity they were wrong yet in their civil capacity they were right they were really men they were truly Members of the Political Body though they were not truly Members of the Body of Christ their Kings were true Kings their Parliaments were true Parliaments their Civil Government a true Government though their Church was not the true Church The making void therefore this Charter of Tythes which had direct Relation to their Religion and was designed to su●port their Church and Worship which was false doth not at all shake much less overthrow those civil Acts Laws Charters and Priviledges which in a civil capacity as Members of the Body politick and with relation to the civil Government which was true were made or enacted by them He grounds his Thesis on a false Hypothesi● when he sayes If all the good Acts of Papists in the true sense

me indeed and which is worse false News too How chance he quoted no Author of his News Is not that a sign 't is News of his 〈◊〉 making I confess I never heard before that in the very beginnings of Christianity there were any such Canons made or any such Diocesses as he dreams of It behoves him therefore to set forth his Author left himself be repu●ed and that deservedly a Raiser and Spreader o● fals● News But in the mean time let us ●ift his News a little and see how well it hangs together He told us but now that Tmothy and Titus wer● fixed at Ephesus and in Crete and that by the Apostles themselves though he does not know by whom yet we find not only the Apostle Paul send●ng Tychicus a dear Brother and faithful Minister in the Lord Ephes. 6. 21. to the Ephesians 2 Tim. 4. 12. But Timothy also at Corinth at Athens at Thess●lonica at Philippi at Rome c. So likewise for Titus whom he fixes in Crete Doth not the Apostle speak of sending Artemas and Tychicus thither and of sending for Titus to Nico●●lis Tit. 3. 12 Doth he not intimate that Zenas and Apollo one of whom was an Expounder of the Law the other an eloquent Preacher of the Gospel were at Crete ver 13 ●nd did not Titus himself travel up and down into divers Cities and Countries in the labour of the Gospel Was he not at Corinth once and again an● went he not also unto Dalmatia 2 Tim. 4 10 Now if Timothy and Titus had been fixt as he fancies at Ephesus and in Crete if Bishops and Pastors had been fixt by the Apostles in all eminent Churches in the several Cities they had converted and if in those times in which fell the very beginnings of Christianity there had been any such Diocesses as he dreams of or any such strict Canons as he conjectures made against the Clergy of one Diocess going into another to officiate Pray how did Tychicus Apollo and other● observe those Canons when they went as they did to Ephesus and Crete On how well did Timothy and Titus obey them when they went to officiate at Corinth Thessolonica Philippi Rom● and other places which according to this Priest were distinct Diocesses belonging to othe● men into which by the Canon they were strictly forbidden to go to officiate Doth not this discover the emptiness of his story and manifest the falness of his News But we may guess at his date of Christianity by the after-Instance he gives of a Canon of the General Council of Chalcedon the date of which he willingly leaves out but that Council was held according to Genebrard under Pope Leo the first in the Yea● 454. Was this in the very beginnings of Christianity No nor of the Apostacy from Christianity neither for much Corruption both of Doctrine and Practice was in the Church before that time Thus Reader thou mayst see what his confident talk of strict Canons and Diocesses in the very beginnings of Christianity is come to Would any man of honesty ingenuity or modesty impose such falshoods upon ignorant Readers or expose such folly to judicious Eye● He talks also pag. 225. of a Synod among the Britains held by S. Patrick anno 456. but without any mention of Paris●es and very confidently takes for granted that long before the Popes of Rome so much as directed any thing h●re the Brittains had fixed Arch-Bishops Bishops and Priests by which if he means those Priests were fix●d to Parishes as now they are which I observe he doth not expresly say but only that they were fixed they may believe it that dare take his word for it but prove it he never can Selden in his History of Tythes Chap. 9. Sect. 1. shews the contrary But the division of Parishes a●ong the Saxons the Priest ascribes to Honorius the fifth Arch-Bishop of Canterbury about the Year ●4● or to Theodor●s the next b●t one in that Sea 〈◊〉 t●enty or thirty Years after Hence I perceiv● he thinks he hath sufficient ground to deride me for asking If it was not a Pope that divided Provinces into Parishes and set up Parish-Priests Whether Parishes were divided by Honorius Theodorus or some other of later time I think not worth Inquiery I know the common Opinion attributes this work to Honori●s which yet is doubted by many and some of great judgment It sufficeth my purpose that whether Parishes were set out and Parish-Priests fixt thereto by Honorius or Theodorus it was done by the Pope's power for either of these received his Archiepiscopal Authority from Rome Honorius says Bede Eccles. Hist. l. 2. c. 18. received the Pall of his Arch-Bishoprick from Honorius at that time Pope of Rome and withal a Letter in which the Pope grants to this Honorius Arch-Bishop of Canterbury and to Paulinus then Arch-Bishop of York to whom also he sent a Pall this power at th●ir request that which soever of them should die first the surviver might by the authority of the Pope's Command make such an Ordination of another in his room as should be pleasing to God This shews they received their authority from the Pope and what they acted by that authority was done by the Pope's power If therefore Honorius as Arch-Bishop of Canterbury divided that Province into Parishes and set up Parish Priests therein it cannot be denyed but those Parishes were divided and Priests set up by the Pope whose Instrument Honorius was therein and by whose power it was done And thus seems Ca●den to understand it in his Brittania pag. 100. wher● he says When the Bishops of Rome had assigned several Churches to several Priests and 〈…〉 unto them Honorius Arch-Bishop of Canterbury about the Year of our Redemption ●36 began 〈◊〉 to divide England into Parishes as we read in the History of Canterbury So that he refers this Act of Honorius to the Bishop of Rome not o●ly in point of power but of example also In imitation then of what the Popes had don● and by vertue of Authority received from the Pope were these Parishes set out and were Parish-Priests at first set up whoever was the P●pe's Agent therein The Priest con●ludes this Section thus And now says he we see T. E. hath neither Learni●g nor Truth in him who attributes our fixing to a ●ope when the Apostles themselves shewed the way in this Practice not intending that any ●agabond Speakers should be allowed after once the Christian Church was settled pag. 22● I am better acquainted with my self than to pretend to any great store of Learning and with his manner of writing than to regard his R●flection on the Truth of what I have written With great readiness I submit both to the Censure of the judicious and impartial Reader But as little Learning as he is pleased to allow me I have enough at least to let him see that for all his great stock of Learning wi●h the conceit of which he is so over-blown

of the Church of Rome yea some of the Cardinals have done the like as Perkins shews ●rob pag. 48. And if it be true that he himself sayes pag. 123. that the putting the Apocrypha into the Canon of Scripture was never decreed till the Council of Tren● about a Hundred and Ten Years ago then before that time the Church of Rome it self had not the Apocrypha in the Canon of Scripture any more then the Saxons had and yet I think he will not say the Church of Rome was not Popish o● Ido●atrous before the Council of Trent In the close of this Section he sayes Finally if T. E. have either shame or grace let him Repent of this foul Slander which he hath as falsly as maliciously cast upon our fore-Fathers the pious Saxons But if T. E. will not Recant I shall leave it to the Reader to judge of his ignorance and impudence pag. 135. Because there is nothing in this but Scurrility and Railing instead of Reason I intend no Reply to it but will take notice of another passage or two in the same page §23 First he sayes The Saxons were more Orthodox in SOME points then ROME it self then was A goodly commendation Was Rome it self so Orthodox then in his account that he makes her the ●tandard to measure others by Rome it self no doubt was somewhat less corrupt then then in after Ages she grew to be yet he that with an impartial Eye shall view the state of the Romish Church in those times will find her far enough from being Orthodox And if the Saxon Church was not in ALL points so depraved as Rome it self then was yet was she also too unsound in Faith to be reputed Orthodox But secondly the Saxons sayes he differed from the present Papists in all the most material Articles of Faith being nearer in Opinion to the Prot●stant Church of England It seems then they are not one with the Protestant Church of England but only nearer in Opinion to it then to the present Papists Yet in pag. 102. he say●● The Clergy of that Age were Gods only publick Ministers and pag. 112. he makes no doubt but they were the right Ministers of God which if they were how comes it that they were not positively one with the Protestant Church of England but only nearer to it then to the present Papists But wherein were they nearer to the Protestant Church of England then to the present Papists Not I hope in their shaven Crowns not in their Monkish Life not i● their Vows of continency not in their going on Pilgrimages not in their belief of Purgatory not in th●ir praying for the Dead not in their sacrificing for the Dead not in the worshipping of Relicks not in the praying to Saints not in saying Mass not in Latine service not in auricular Confession not in extream Vnction not in the use of Chrism not in the use of Holy Water to drive away Devils or of ●onsecrated Oyl to allay Storms and Tempests In these I ●row and such like things as these they were nearer the present Papists then the Protestant Church of England But thirdly He charges me with ignorance and impudence in supposing the Church so much corupted with Popery then that their very Donations were not fit to stand good or be enjoyed no not by a Protestant Ministry No sure not by a Protestant Ministry of all other for since it is denominated Protestant from protesting against Popery what can be more unsuitable to it then to subsist by a Donatio● which was made to uphold that which it hath protested against By a Protestant Ministry he means no doubt a true Gospel Ministry the nature and qualifications whereof if he rightly understood he would not think that such a Ministry hath a greater liberty to enjoy a Popish Donation then another but a less in as much as such a Ministry ought more especially to abstain not only from known and certain Evil but even from every appearance of Evil and not only to avoid the works of the Flesh but to hate even the Garment spotted with the Flesh. So that I account the Church so corrupted with Popery then that their Donations of Tythes are not fit to be enjoyed by any Ministry at all much less by a Protestant Ministry That the Church then was indeed greatly corrupted with Popery is evident by the many instances given of Doctrines and Practices received and held therein which beyond all contradiction have through the corruption of time prevailed in the Church of Rome contrary to the true ancient Catholick and Apostolick Church Nor is it likely it should be otherwise if we consider the Constitution of the Church here in those times For when Austin the Monk came hither from Rome and ●ound some reception here he sent to the Pope for advice and direction how to form settle govern that Church which he then was gathering and from the Pope he received Instructions in all particulars he desired to be informed in From the Pope he received the Power he here exercised and the Pall of his Arch-Bishoprick as his Successors generally did And the Religion and Worship which he brought with him from Rome grew by degrees to be the general Religion and Worship of the Nation For although the Profession of Christianity had been in this Island long before Austin came hither yet had it been much deprest by Heathenism and the remains of it shortly after extinguished by Austin and his Sectators Austin being dead his Successors for a long time after were such as the succeding Popes sent over hither Fox reckons them in this order Laurentius Mellitus Iustus Honorius Deusdedit which last being dead Oswi and Egbert Kings of Northumberland and Canterbury sent Wighard a Presbyter to Rome with great Gifts and Presents of Silver and Golden Vessels to Pope Vitalianus to be by him ordained Arch-Bishop but he delivering his Message and Presents to the Pope died at Rome before he could be consecrated whereupon the Pope writes a Letter to King Oswi commending his zeal and care and sends him some Relicks of the Apostles Peter Paul of other Saints as he calls them and to the Queen his Wi●e the Pope sent a Cross with a golden Nail in it withal he acquaints the King that so soon as he could find a Man fit for the place he would not fail to send him an Arch-Bishop Accordingly after much inquiry Theodorus at length was found but he being Born at Tharsus of Cilicia had his Crown clipt after the Eastern manner in imitation as they pretended of St. Paul so that he was fain to wait four Moneths till his Hair was grown that he might have the right cut as they accounted it that done he was ordained Arch-Bishop of Canterbury by Pope Vitalianus and soon after he set forward for England accompanied with Adrian and other Monks about the Year 668. This is that Theodorus who Fox sayes was sent into England by