But there is really no practical difference. VI. The next witness is John Bromton, abbot of Jervaulx in Yorkshire, who lived towards the end of the fourteenth century. His history comprises the period from A.D. 588 to A.D. 1198. Brompton copied his collection of Anglo-Saxon laws[211] from the Latin version. But he alone has the text of the Ordinances passed at Habam. He has four of the nine laws of Ethelred. Lord Selborne says: “Bromton knew no laws of the reign of King Ethelred, except those of Woodstock and Wantage, the Treaty with the Norwegian kings—Anlaf, Justin, and Guthmund (all purely secular), and the Ordinances of Habam, which he only preserved.”[212] The Ordinances of Habam are found only in Bromton’s history, and they contain one important provision as to tithes and other Church dues. Art. 4: “And we charge that every man, for the love of God and all His saints, give church-scot, and his rightful tithe as it stood in the days of our ancestors, when it stood best; that is, as the plough shall pass through the tenth acre, and let every customary due be paid for the love of God to our mother-church to which it is near. And let no one take away from God what belongs to God, and our ancestors have granted.”[213] This Ordinance would indicate a spirit of revolt against the payment of tithes, and that the provisions made by previous kings for their payment were set at defiance. I do not agree with Lord Selborne that this Ordinance grants _all the tithes_ and _dues_ to the _nearest mother-church_, and thereby cancels or disregards Edgar’s law as to the payment of one-third of the tithes to the manorial church with burial ground.[214] The revolt about paying the customary dues or tithes was against payment to the mother-churches and not to the manorial churches. This is a vital distinction as indicating an early revolt against the spiritual parochial endowments having been given to churches which did no spiritual duties in the manorial parishes for them. Owing to the same spirit of setting the tithe-law at defiance, we find a re-enactment of Edgar’s stern law to enforce the payment of tithes in the 6th article of the Church Grith, and a second re-enactment by Cnute. It would be most unreasonable, and indeed absurd, to assume that the Habam Ordinances ignored the claims of the manorial churches to a third of the parochial tithes. The manorial churches in the beginning of the 11th century were too numerous to be deprived of their portions of the tithes, especially in 1014, when Ethelred, after returning from exile, tried to conciliate the clergy.