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L La Pluche Mr, a bold and egregious Sally of his to dismantle the Skies entirely
454 The Author's Prayer for
463 Liberty, preposterous and pernicious to People who come out of Scytbia
15 M Moving Things, Sultan Achmet, among other, tells his Nephew Mahmoud many
74 Mould for Galleys, one to be seen at Latachia
Р Patrona Alli, his scuryy Origin and Pindaric Transition, Pref. 18 Postures. See lsas. Proverb the old, fer a Begger on Horseback and he will ride to the Devil, rarely admits an Exception
154 Proverb French, the common Cant of Grand Cairo, Pr, Pytbagoras. See Aristotle.
3 Rock stark naked
S Sadabat, sometimes called a Kiosk, sometimes a Seraglio, fometimes the Kiosk and Seraglio
24 Smuggling, a very honest Deceit
217 Statues Egyptian, vigorous
474 T Temples, the Omen of them, Crocodiles
341 The only indisputable Token of, the finding facrificing Knives
9 V Village of Zein Foucar, eaten by Ismael, the Son of Ayvaz 175
W War, Turkiso, may probably be ended before the Author finishes his Book
7 N. B. To the Errata at the End of the Doctor's Preface add the following, Page 16. of the Pre. for Seigniore Qyarisimo, read Seigniore Quéerifimi,
May 3, 1743.
cellaneous Correspondence, I perceived some Person of Aberdeen (a Lady I suppose, by your Advertisement in the Magazine for Marcbp. 768.) had remarked on an Expression of mine, which you thought proper to publish, (Gen. Mag. Vol. VII. p. 344.) wherein I had afferted, şbat Clemens bad certainly puzzled those that bold, thai the civil Magistrate derives all bis Authority from the People. Now this ingenious Lady says, for believes I fould be more puzzled, to sew at what Time, or Manner,
God has given an Authority to civil Magistrates diftin&t from that wbich I own they receive from the People.But she is mistaken, I do not own, that the Magistrate receives his Authority from the People. If God gives Authority to do a Thing, and leaves it to others to choose who shall do it, surely the Authority is wholly from God, and the Choice of the Agent belongs only to Others. This Mistake therefore happens for want of distinguishing between the Authority, or Power, of Magiltracy, and the Appointment of him, or them, that shall execute it ; the Former is from God immediately, the Latter is from the People, by his Appointment.
Let me clear this up by a parallel Case;-All Parties of Christians hold, that the Authority of Gospel-Ministers is immediately from our Lord Jesus Chrift; yet all hold that the Defignation of Perions to execute this Ministry is from Men ; and the only Dispute among them is, what Men have the Power of choosing, ordaining, C.-Well
, but says Mrs C. when God says, whoso sheds Man's Blood, by Man his Blood shall be shed; this is not an Authority given to Magistrates, but a Law given to the Sons of Noah, and in them to all Mankind. I am fatisfied this Lady does not see the Danger of this Affertion, and therefore I will here discover it.
First then, this makes all Men Magiftrates originally, and upon this Footing every wicked Wretch that has murdered another may allert, that he never assigned over his Authority to the Magistrate, and from hence what Evils might not arise ? But the Text only says, By Man bis Blood fall be sued, and from hence it is plain such Power is given; it does not say by what Man, therefore the People must have the Power of choosing where God does not name one himself; now as God has direêrly fixi upon some Persons and not all, to exercise this Authority in a Theocracy of his appointing, and has elsewhere declared, that he approves of those chosen by others, and that they have their Power from him for this very Purpose ; and as he has forbidden all other Persons whatsoever to avenge themselves, the Civil Magistrate's Authority is establihed beyond all manner of Contradiction, and if other Persons meddle with the Sword they will certainly perish by it. But
Secondly, To say the Magistrate's Authority was originally given to all Men will give Occasion to wicked Wretches (of which Number there is some in all Ages) to despise their Governors, -We give them their Arthority, and they are our Servants. But this is false; God gives them their Authority, and they are his Servants in so high a Poft, that even the Angels robo excell in Power and Might never bring a railing Accufation against then,
But the main Difference between Mrs C, and me lies in this, She holds, that God has given this Authority by the Law of Nature, and deduces it from the prime Law of Self-Preservation. -But I think the Foundation is too weak to support the Superstructure: Let A, B, and G be three Men and D the common Judge of all; then, I say, if A rises up against B, and B kills A in his own Defence, here B acts consistent with the prime Law of Preservation and cannot be deemed a Murderer : But if B kills A without Cau'e and C riles up, without Authority from D, and kills B, because he killed A, tho' he never attempted any Thing against him; How does Cact contiftent with this Law? Does he not usurp the Authority of D? and ought he not to answer for it? - If it be said that P could not possibly be appealed to, as being at a Distance, &- an
Ywer, that no such Case can happen between God and Men; and there: fore no Man can defend fuch Conduct by such a Plea.
On the Contrary, I hold, that the Civil Magistrate has his Authority given him by a positive Law, and these are some of the Reasons I have for it. First, The very Authority of Magistrates implies Evil-doers to be punished, and that implies a State of Sin; but this was not the primitive State of Mankind, and therefore no Law of Nature can be the Rule of Action in this Exigence. Secondly, The Laws of Nature are eternal and immutable, and no Man can juftly be punished for acting agreeable to them ; but Mankind were threatened 'with a Punishment leven Times worse than Cain's, if they killd him, though he was a Murderer and had killed his own Brother. Dares any one assert, that God threatned to take this Vengeance when no Fault could be committed ?-I believe this ingenious Lady dares not. But you need no Information, and I have filled up my Paper.
Your bumble Seruant
The Story of WILLIAM LONGBEARD, in the Reign of
King RICHARD I. A. D. 1196. from John Brompton's Chronicle, Col. 1265. and William de Newburg's Hi
story, Vol. II. P. 559. Edit. Oxon, 1719. WILL
ILLIAM LONGBEARD was born at London, and had his Name
from his long Beard, which he therefore nourished, that he might appear more distinguished and remarkable at Church and in his Preach. ing. He was a Man of good natural Parts, of some Learning, uncommonly eloquent, and of an innate Forwardness and Male-pertness of Disposition and Manners, and desirous of making his Name great ; and theie. fore began to contrive and attempt great Things. He had obtained the Favour of some of the Magistrates of the City of London, and by secret Workings, and envenomed Whispers among the common People, in which he suggested to them how unworthily the * Poor were treated through the Insolence of the Rich, so enflamed them with a Love of im. moderate Liberiy, that, as if they had been bewitched with Charms, they were so entirely joined to him, that there were of the Natives of London + fifty two Thousand who were at his Beck, and obeyed him as the common Provider for the Poor. Having thus got so great a Number of Pollowers, as one zealous for the poor People, he began in every Congregation to oppose the Nobility, pretending, that their Wealth did much Hurt. He called himself the Saviour of the Poor, and loudly thundred that the Haughtiness of the Mighty should soon be bridled. On this Account he took the following Text. Isaiah xii. 3. Therefore with joy fball
je Tbe Poor receive ibe Goffel; I defire lo bave no greater Portion than the Prayers of be Poor. Wbir efield's Journal 1. p. 15, 21. When Cbrif faid, the Poor have the Gospel preached to i hem he seems to have meant not only the Poor in Elate, but the Poor in Spirit, or those who are of an humble and teachablé Mind.
+ I really believe do less than 20,000 were present. Blefjed are tbe Eyes wbicb fee ebe Thingi wbieb yo fes. Journal III.
se draw Water out of the Wells of the Saviour ; and thus began: • I am
the Saviour of the Poor. Ye Poor, who have experienced the hard • Hands of the Rich, draw ye now out of my Wells the Waters of saving • Doctrine, and that with Joy, because the Time of your Visitation is • now come: For I will divide the Waters from the Waters. For the • Waters, are the People; I will therefore divide the lowly and faithful • People from the Proud and Perfidious: I will divide the Eleet from the • Reprobate as the Light from the Darkness.' The King being out of the Land, the Archbishop of Canterbury was left Guardian of the Realm. He therefore, by the Advice of the Peers, summoned William to answer to the Things objected to him. He accordingly made his Appearance at the Time and Place appointed, but fo entrenched by the Mob, that the Archbishop was so terrified as to dismiss him. On this ewo Lond.n Citizens, having informed of his being to be found alone, an armed Force was sent to take him, but one of the Citizens, who had detected him, William himself killed with a Pole-ax, and the other his Accomplice flew. However, William himself immediately fled to the neighbouring Church of St Mary le Bow, where he had a Mind to defend himself as in a Castle, for a Time, hoping, tho’ in vain, that his People would seasonably appear
in his behalf and rescue him. But though they were sorry for his be-ing in so much Danger, yet on Account of the Hostages which the Arch
bihop had obliged them to give, as a Security of their keeping the Peace, and for fear of the Soldiers which they law, they did not run together for his Deliverance. William was therefore, fummoned to come out of the Church, and, on his refusal, was forced out of it by the Application of Fire and Smoke. As he was going out a Son of that Citizen, whom he had killed, wounded him in the Belly with a knife. Being thus taken, he was, according to the Judgment of the Court, first torn to Pieces by Horses, and then hung upon a Gallows with nine of his Allo. ciates who would not leave him. But they who were concerned with him, not only defamed the Archbishop as a Murderer, but, that they might wipe off the Disgrace of his Conspiracy, and prove his Judges wicked Men, by Art and Craft fought, chat William might have the · Name and Glory of a Martyr and Worker of Miracles. For this purpose, it was reported, that a certain Priest, a near Kinfman of his, hade put the Cord wherewith he was bound urder one sick of a Feaver, and, that he immediately recovered. On this Report the People by Niglu stole away his Gallows, and scraped up the Earth besmeared with his Blood as somewhat facred, and of Use to cure Distempers: And, on its being dispersed further abroad, Maltirudes of foolish and inquisitive People flocked together. A mad Multicude always kept Watch ihere in the Night-time, who reviled and abused the Archbiniop, as they honour'u the Party decealed: And to such a Height was the Error, thus begun, a.growing, that it was like to have bewitchei fome prudent People, if they had not more cautiously remarked the Things, which they had known to be done by William.—However, the Archbishop excommunicated the Priest, who was the first Author of this unhappy Delusion, and placed a Guard of Soldiers at the Place, with Orders to drive away by Force any who came thither on the above-mentioned Account, And thus, within a few Days, the Engine of the forged Superstition fell, and the popular Opinion was appealed and quieted.
gure belonging to my Discourie a about Comets is wanting in your
P Miscellaneous Cor Q respondence, I send it now to you, defire that it may be printed, with these Words added to it; Let this Fi. gure face the 61st. or the 70th Page of the Mijcellaneous Correspondence.
The Errata and chief Amendments are contained in the following Table.
Page 61. lin. 2. Comets. Of their Bignels : And of their Number. And In the latt Line F must be Italic.
No 5. lin. 4: Orbit nearly upont 7.5. F or For 0,1 7.11. I endeavour
R to do 8. 5. F or F
Os or 01 8.5.or SG or SO ; [ 8.7. PQ VP, whose Axis is VSA.IP.63. I. 1. Dele equa 11.14 For For O, NO ¥3. Let this Paragraph have only the three first Lines And let iis last five or fix Lines stand for the 14th Paragraph ; and lin. 4. sead For For O, about which a Body B|And so let the whole 14th Paragraph be omitted