L

La Pluche Mr, a bold and egregious Sally of his to dismantle the Skier entirely

The Author's Prayer for

454 463

Liberty, prepofterous and pernicious to People who come out of Scythia

Moving Things, Sultan Achmet, among other, tells his Nephew Mahmoud

Patrona Alli, his fcuryy Origin and Pindaric Tranfition, Pref.

Poftures. See Ifis.

74

141

18

Proverb the old, fet a Begger on Horfeback and he will ride to the Devil,

rarely admits an Exception

Proverb French, the common Cant of Grand Cairo, Pr.

R

Pythagoras. See Ariftotle.

Religion the Chriftian, equal to the Mahometan

Rock ftark naked

more

S

Sadabat, fometimes called a Kiofk, fometimes a Seraglio, fometimes the

The only indifputable Token of, the finding facrificing Knives

V

Village of Zein Foucar, eaten by lkmael, the Son of Ayvaz

W

War, Turkift, 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 Quariffimo, read Seigniore Queeriffimo,

Mr URBAN,

A

May 3, 1743.

SI was, the other Day, cafting my Eye carefully over your Mi cellaneous Correspondence, I perceived fome Perfon of Aberdeen (a Lady I fuppofe, by your Advertisement in the Magazine for March p. 168.) had remarked on an Expreffion of mine, which you thought proper to publish, (Gen. Mag. Vol. VII. p. 344.) wherein I had afferted, bat Clemens bad certainly puzzled thofe that bold, that the civil Magiftrate derives all bis Authority from the People. Now this ingenious Lady fays, fbe believes I should be more puzzled, to fhew at what Time, or Manner,

God

God has given any Authority to civil Magiftrates diftin&t from that which I own they receive from the People.- -But he is mistaken, I do not own, that the Magiftrate receives his Authority from the People. If God gives Authority to do a Thing, and leaves it to others to choose who fhall do it, furely the Authority is wholly from God, and the Choice of the Agent belongs only to Others. This Miftake therefore happens for want of diftinguishing between the Authority, or Power, of Magiltracy, and the Appointment of him, or them, that fhall 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 Cafe,-All Parties of Chriftians hold, that the Authority of Gospel-Minitters is immediately from our Lord Jefus Chrift; yet all hold that the Defignation of Perfons to execute this Miniftry is from Men; and the only Dispute among them is, what Men have the Power of choofing, ordaining, &c.Well, but fays Mrs C. when God fays, whofo fheds Man's Blood, by Man his Blood shall be shed; this is not an Authority given to Magiftrates, but a Law given to the Sons of Noah, and in them to all Mankind. I am fatisfied this Lady does not fee the Danger of this Affertion, and therefore I will here difcover it. First then, this makes all Men Magiftrates originally, and upon this Footing every wicked Wretch that has murdered another may affert, that he never affigned over his Authority to the Magiftrate, and from hence what Evils might not arife? But the Text only fays, By Man bis Blood fhall be fhed, and from hence it is plain fuch Power is given; it does not fay by what Man, therefore the People must have the Power of choofing where God does not name one himfelf; now as God has directly fixt upon fome Perfons and not all, to exercise this Authority in a Theocracy of his appointing, and has elsewhere declared, that he approves of those chofen by others, and that they have their Power from him for this very Purpofe; and as he has forbidden all other Perfons whatsoever to avenge themselves, the Civil Magiftrate's Authority is established beyond all manner of Contradiction, and if other Perfons meddle with the Sword they will certainly perifh by it. But

Secondly, To fay the Magiftrate's Authority was originally given to all Men will give Occafion to wicked Wretches (of which Number there is fome in all Ages) to despise their Governors, We give them their Authority, and they are our Servants.But this is falfe; God gives them their Authority, and they are his Servants in fo high a Poft, that even the Angels who excell in Power and Might never bring a railing Accufation against them.

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-Prefervation. But I think the Foundation is too weak to fupport the Superftructure: Let A, B, and G be three Men and D the common Judge of all; then, I fay, if A rifes up against B, and B kills A in his own Defence, here B acts confiftent with the prime Law of Prefervation and cannot be deemed a Murderer: But if B kills A without Cau'e and C rifes up, without Authority from D, and kills B, because he killed A, tho' he never attempted any Thing againft him; How does C act confiflent with this Law? Does he not ufurp the Authority of D and ought he not to answer for it ?- -If it be faid that P could not poffibly be appealed to, as being at a Distance, &c.I an

{wer

fwer, that no fuch Cafe can happen between God and Men; and there fore no Man can defend fuch Conduct by fuch a Plea.

On the Contrary, I hold, that the Civil Magistrate has his Authority given him by a pofitive Law, and thefe are fome 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 feven Times worse than Cain's, if they kill'd 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 Servant

R. YATE,

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 Hiftory, Vol. II. p. 559. Edit. Oxon, 1719.

WILLIAM LONGBEARD was born at London, and had his Name

from his long Beard, which he therefore nourished, that he might appear more diftinguifhed and remarkable at Church and in his Preach. ing. He was a Man of good natural Parts, of fome Learning, uncommonly eloquent, and of an innate Forwardness and Male-pertness of Difpofition and Manners, and defirous of making his Name great; and the efore began to contrive and attempt great Things. He had obtained the Favour of fome of the Magistrates of the City of London, and by fecret Workings, and envenomed Whispers among the common People, in which he fuggefted to them how unworthily the Poor were treated through the Infolence of the Rich, fo enflamed them with a Love of ime moderate Liberty, that, as if they had been bewitched with Charms, they were fo 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 fo great a Number of Followers, as one zealous for the poor People, he began in every Congregation to oppofe 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 foon be bridled. On this Account he took the following Text. Isaiah xii. 3. Therefore with Joy fhall

ye

The Poor receive the Goffel; I defire to bave no greater Portion than the Prayers of the Poor. Whitefield's Journal 1. p. 15, 21. When Cbrift faid, the Poor have the Gospel preached to them he seems to have meant not only the Poor in Eftate, but the Poor in Spirit, or thofe who are of an humble and teachable Mind.

I really believe no less than 20,000 were prefent. Blessed are the Eyes which fee the Things subich ye fee. Journal III.

Je 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 faving • Doctrine, and that with Joy, because the Time of your Vifitation 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 Elect 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, fummoned 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 fo terrified as to difmifs him. On this two Lond.n Citizens, having informed of his being to be found alone, an armed Force was fent 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 Caftle, for a Time, hoping, tho' in vain, that his People would seasonably appear in his behalf and rescue him. But though they were forry for his being in fo much Danger, yet on Account of the Hoftages which the Archbishop had obliged them to give, as a Security of their keeping the Peace, and for fear of the Soldiers which they faw, they did not run together for his Deliverance. William was therefore, fummoned to come out of the Church, and, on his refufal, 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 Horfes, and then hung upon a Gallows with nine of his Affociates 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 Difgrace of his Confpiracy, and prove his Judges wicked Men, by Art and Craft fought, that William might have the Name and Glory of a Martyr and Worker of Miracles. For this Purpole, it was reported, that a certain Priest, a near Kinfman of his, had put the Cord wherewith he was bound under one fick of a Feaver, and, that he immediately recovered. On this Report the People by Night ftole away his Gallows, and fcraped up the Earth befmeared with his Blood as fomewhat facred, and of Ufe to cure Diftempers: And, on its being difperfed further abroad, Multitudes of foolish and inquifitive People flocked together. A mad Multitude always kept Watch there in the Night-time, who reviled and abufed the Archbishop, as they honour'd the Party decealed: And to fuch a Height was the Error, thus begun, a-growing, that it was like to have bewitched 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 Pricft, who was the firft Author of this unhappy Delufion, 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 Superftition fell, and the popular Opinion was appeafed and quieted.

Mr

Mr Urban,

SEN

INCE the Figure belonging to my Discourse a

about Comets is wanting in your Mifcellaneous Cor respondence, I fend it now to you, and defire that it may be printed, with thefe Words added to it; Let this Figure face the 61st. or the 70th Page of the Miscellaneous 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 laft Line F must be Italic.

N° 5. lin. 4Orbit nearly upon t 7. 5. For For O,į 7. 11. I endeavour to do 8. 5. For F or O18. 5.or SG or SO; 8.7. PQ VP, whofe Axis is VSA. P.63. J. 1. Dele equa 11.14. For For O, [No 3. Let this Paragraph have only the three first Eines And let its laft five or fix Lines ftand for the 14th Paragraph; and lin. 4. read F or For O, about which a Body PAnd fo let the whole 14th Paragraph be omitted

X

P