Divine precoguitive disapprobation of the falsehoods invented in barbarous times. And that they unite with the discoveries of Geologists and of Zoologists, and with the prejudices of education, with human weakness, and the general consent of mankind, but particularly with the negation of the prolific principle to the production of opposite species (which limits the genera de neuvo to the first subjects) in supporting the belief of the being of a God, in defiance of the overwhelming reasons of Mirabeau.

I hope that you will render ridiculous the opinion entertained respecting the immortality of Adam and Eve, (during their ignprant innocence,) by shewing, that the decay and dissolution of identity is a necessary cousequence of its use, and that nothing could be more impossible than that the Garden of Eden" could accommodate them and their posterity even during a few centuries. I hope that you will demonstrate, that there is not an ounce more or less of matter in the universe than at the peried of the reputed creation; and that if any of the bodies of the solar system were to gain or to lo-e, their gravities and motion would be affected, and their economies changed; consequently, that though we may strive to refine, rarify, subtilize, and spiritualize the human soul, we cannot with the utmost strength even of its own aid, form a single conception of it distinct from matter, and are forced to confess, that unless it be matter, it can be nothing, however grievous and mortifying the discovery and infliction may be. Hence it follows, that if a human soul weigh but a single ounce, and the average mortality of our species be only 1 per cent. annually on the population throughout the last 5,800 years, the aggregate weight of the souls of the departed would have long since exhausted our globe, if they were to abandon it for any of the celestial orbs. I hope that you will demonstrate the puerility of the imaginations which could conceive or enforce the idea of such an enormous increase of the aqueous matter of our globe as could possibly deluge it. I hope that you will demonstrate, that it was impossible a vessel, such as the ark is described, should have been sufficient to accommodate a pair of each species (not to say tribes) of the reptiles, insects, birds, and beasts, including the mammoth, and the amphibious animals inhabiting our globe, besides containing stores of soil for those who burrowed, water for the amphibious, (as well as for general use,} grain for the granivorous, herbage for the graminivorous, and flesh for the carnivorous, with numerous separations for defence against the depredations of the latter, and litter for an infinite quantity, and sufficient ventilation to support respiration, (a matter not contemplated by the author, as appears by his account of a single window, which remained closed during the flood), as well as a sufficiency of grooms to attend what, if capacious enough, would be more difficult to cleanse than a thousand Augean stables.

I hope that you will remark the numerous inconsistencies, contradictions, and falsehoods, throughout the remainder of Genesis,

and the books of the Pentateuch, as well as those following them. You may draw a sarcastic comparison between Sampson and our modern hunters, as the latter, with their horses and well-trained packs of hounds, are seldoin able to catch more than solitary foxes, But, doubtless, it may be urged, that the 300 foxes caught by Sampson were inspired to present themselves to him, with the motive of being avenged on the Philistines for destroying some of their whelps, and that they were also inspired to combine their devastating traverses through the corn-fields of (not only a few paltry townships, but) whole nations, and that the firebrands were likewise inspired to protract their burning until all the corn of the Philistines was totally consumed. It is, however, to be remarked, that such a destruction must have caused a famine the following year, (although not mentioned by the hagiographer) and by the consequent diminution of game and poultry, must have severely afflicted instead of rewarded those foolish foxes, unless they took refuge amongst their friends in Judea, a circumstance rather doubtful, inasmuch as their posterity would have been suitable attendants to procure game and food for the prophet Elijah, without putting an angel to the trouble of performing such offices. I hope that you will expose the absurdity of the opinion of God's having been born of woman, who nevertheless ceased not to be a virgin although under the coverture of "Joseph the carpenter," let Mystagogues say what they please on the subject. It is to be hoped that you will likewise shew the absurdity of believing that God should have chosen a reprobate, or a Devil," for the purpose of being by him betrayed, and that it is no less absurd to believe it possible that God, or a part of him, could suffer death, inerely for the redemption of mankind, of whom not a quarter per cent. are saved, or preserved from thei. vices or passions; who (by the concurrent tenets of sects) from the future punishment denounced against them, I hope, that you will be enabled to demonstrate the ignorance and impious zeal of all who presume to make their particular creeds the standard of oral sentiment, and who daringly mock the Divinity whom they pretended to worship with their ironical, or rather virtual taunts of existence and power, by their interposition for the punishment of such as advocate opposite sentiments; and as it may be inferred from their conduct, that they conceive their Divinity to be too impotent to punish such human reptiles, as are at the worst or best only, ignorantly opposed to his will or existence, for which it would seem that these zealots conceive him and his religion to be equally obliged to them. It may be demonstrated that the conduct of such zealots is an impious calumny on God and true religion, by conveying the idea that he is too contemptibly weak to defend the latter, which is so irrational as to need the aid of the secular arm. I hope that you will demonstrate that the modern tyrants are more inhuman than those of the an cients, inasmuch as they fine, confine, and endeavour to destroy all who question the purity of their mythology, whilst

the ancient tyrants only expelled such from their country, as instance the Roman imperial tyrant Augustus, who only banished the poet Ovid for his infidel drollery, or ridicule of the religion of his country by his Metamorphoses. I trust, however, that the modern English and their philosophy will not be disgraced by metaphysic parology, in marking the triumph of opinion and partial interest, instead of reason, justice, and truth. I hope that you will succeed in demonstrating, that all religious persecutions have rendered the authors and abettors odious, have decided the fate of their characters and persuasions, and marked the triumph of the oppressed throughout all the periods of the Heathen, and the different Christian polytheism. Finally, as I am solicitous that we should not owe the eventual triumph of reason and recognition of human rights to your martyrdom or incarceration, I trust that you will demonstrate that the most religious and zealous sects have been generally in all ages and countries the most immoral, inhuman, and cruel, and that the administrators of our Government are so far from being averse to make common cause with the beloved Ferdinand," that they would freely coalesce with the Holy Inquisition," in defence of the faith once delivered to the Saints," and of the title conferred on Henry the Eighth.

If the above address be deemed worthy, it will of course be honoured by insertion in your Republican. Although as an obscure individual, far from desiring notoriety, I would prefer an anonymous signature, if such were not excluded. I conclude with stating, that as I conceive you to be honestly devoted to human happiness, so I subscribe myself, although a stranger,

Birmingham,..

October 4, 1819.

Your assured friend,

HENRY HATCH.

ANTICIPATION; OR, ALBION'S REPUBLIC.
A SONG.

Tune-Sprig o' Shalali and Shamrock so green.

I.

Now breathe we the air wherein feemen can live,
Now taste we all bounties Dame Nature can give,
In Albion's Republic, the isle of the brave.
We've fought for our freedom, our freedom we've won;
No longer we pay for the light of the sun;

Nor banish'd to Afric, in deserts to groan:

The tombs of our fathers shall yet be our own,

In Albion's Republic, the isle of the brave.

H.

Whether Churchmen or Statesmen, our tyrants each one, To Hudes have fled, or Hanover have gone,

From Albion's Republic, the isle of the brave: Imagined those Despots, when high was their sway, That Britons, though patient, would suffer for ay; That tax, and that tythe, should increasingly flow: So deem'd they; but freemen in concert cry'd, No: O'er Albion's Republic, the isle of the brave.

III.

No Courts' costly splendours extinguish our fires;
No lordlings now thrive on the worth of their sires,
In Albion's Republic, the isle of the brave.
No lawn sleeves insult our good sense and our God,
With lectures to kiss Aristocracy's rod;
As if parsons to feed, men were born but to toil
No holy banditti divide now the spoil,

Of Albion's Republic, the isle of the brave.

IV.

With Sydney and Hampden, those heroes repose,
Who died in the cause, and to joy turned the woes
Of Albion's Republic, the isle of the brave.
Far nobler to die for our dear native land,
With our country's regrets, 'midst a patriot band,
Than die like a fool for a knave or a sot;

Such victims no more the fair annals shall blot,
Of Albion's Republic, the isle of the brave.

V.

Then join hand in hand with a cheerful accord,
Our God is our Bishop, the law is our Lord,

In Albion's Republic, the isle of the brave:

Our toils but enliven, our spirits still soar,

Our

eyes beam with pleasure, which ne'er beamed before; Our hearts dance with gladness, our homes smile with love, And Heaven itself is but one step above

Fair Albion's Republic, the isle of the brave.

R Carlile, Printer, 55, Fleet Street, London.

No. 9. Vol. I.] LONDON, FRIDAY, OCT. 22, 1819. [PRICE. 2D.

A LETTER TO SIR CHARLES ABBOTT, KNT.

Lord Chief Justice of the Court of King's Bench,

On his conduct in that Court on the 13th, 14th, and 15th days of October instant.

MY LORD,

King's Bench Prison, Oct. 20, 1819.

I PRESUME that each of us in a less disturbed moment are better prepared to re-argue and re-consider the proceedings of that court in which you preside, and which you converted from a Court of Justice to a Court of Inquisition, during that mockery of justice and of trial, in which you, my Lord, in concert with the Law-Officers of the Crown, and a predetermined Jury, conspired to deny me a defence or justification of my conduct and motives. Considering the Court in the character of a Holy Inquisition, not in its literal acceptation, which means only to inquire into and to examine, but in its common acceptation, such as we speak and think of that in Spain, I shall proceed to inquire,

1st. Whether your conduct was the result of a belief that the book you so pertinaciously held under your robe was of a sacred character?

2dly. Whether you were not the political instrument, used against your will, for the protection of the clergy and the 6,000,000l. per annum they draw from the pockets of the People; as a necessary influence and a wicked instrument in the hands of a corrupt Government?

3dly. Whether the interests of mankind will be protected by protecting the alleged sacred character of that book? 4thly. Which of us had the best of the argument on the point of law relative to the book called the Holy Bible, and the Christian religion?

And lastly, What will be the ultimate effect of the dis

K. Carlile, Printer, 55, Fleet Street, London.