If these Quakers and others who Rail at Hirelings wou'd Imitate the Apoftle's Example herein; And take Nothing themfelves for their Preaching, while they (as the Apoftle) Affert the Right of Others to it, they might have fome Pretence.

But when we fee Geor. Fox

from a Poor Journey-Man to a Shoemaker in Manchester, from his Leathern-Briches, and going on Foot, and often Bare-foot, Mount, by his Preaching-Trade, on Horseback, with his Man carrying his Cloak before him, to Act the Gentle-Man, And leave 1000 l behind him for Printing of his Books, which cry out against Hirelings! and fay, Freely ye have Received, freely Give! And

when we fee a Man of Milton's Wit Chime in with fuch a Herd, a 3 and

and Help on the Cry against Hirelings! We find How Eafie it is for Folly and Knavery to Meet, and that they are Near of Kin, tho they bear Different Afpects. Therefor fince Milton has put himself upon a Level with the Quakers in this, I will let them go together. And take as little Notice of his Buffoonry, as of their Dulness against Tythes.

Ther is nothing worth Quoting in his Lampoon against the Hirelings. But what ther is of Argument in it, is fully Confider'd in what follows.

But ther is another who has gone about his business more like a Work-Man, and Attack'd Tythes, with great Subtilty and Learning, it is the Famous Mr. Selden, in what he calls The Hi

Story

ftory of Tythes. And pretends that it is Nothing else but a plain Hiftory, without any Design against the Divine Right or any other Settlement of Tythes. But then he Carries on his Mine under Ground, and gives fuch Accounts of them, as wou'd Effectually overthrow them.

Therefor I have Confider'd this Book of Mr. Selden's with more Care, as fuppofing it to Contain the Utmoft that can be faid or Infinuated against the Divine Right of Tythes.

Whether I have done him Justice, or not, Let the Reader Judge.

I have one thing More to Advertife in this Place. By what is faid p. 138. it may be thought as if I were of Opinion, that a 4

Ananias

Ananias and Sapphira had neither Vowed nor Promised the Price of their Lands. Though ther is a Caution put against this (if obferv'd) in the Wording of it, as it is faid, they had not FO RMALLY Vowed, or Promifed. Nor is that Averr'd Neither, but as follows, for ought Appears, i. e. in the Text, where it is not fo Exprefly faid. But I think it is Implied. For it is Plain by their Answers, that they fold their Lands, under the Pretence of Giving the Whole Price, as others did. How FORMALLY they had before Promifed or Vowed this, is not faid in the Text. Nor was ther need of it, for fuppofing, as I do in the place above Quoted, That they had only Refolv'd it in the Thoughts of their own Mind, it

was

was Sacrilege, after that, to Subtract from what was fo Defign'd and, by that, Dedicated to God, though none Knew it but God and Themselves.

Therefor I took this way, to Obviate the Cavils that might be Rais'd Concerning the Formality of their Vow, or Dedication of this Money; which we are Requir'd to Shew and Produce out of the Text. Nothing less will ferve Some Men, upon Some Points! Though they will be very Loath to be Ty'd to it themfelves.

For Example; That the Sin for which Belsbazzar was fo Suddenly and Miraculously Punished, was Excefs in Drinking, of which ther is not one Word in the Text. But the Sin of Sacrilege is there Plainly set down.