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not had the opportunity of collecting for themselves. It was under this impression, that I began my remarks on the lecture before me. When you first produced it as "excellent and admirable," you, no doubt, imagined that you were placing an excellent piece of sophistry in the bands of one who would not be able to detect it. But for this once you were mistaken: I consider myself equal to the task, I conceived that my remarks might prove useful to others. Not to the general readers of the Republican, through the medium of which I now address you, they are in most cases so far my superior as to be beyond the possibility of receiving instructions from me; but to some of those casual readers, into whose hands they may chance to fall. These observations may, perhaps, appear ill-timed; if so, I cannot help it -I pen my ideas, as they arise in my my own mind-if they are out of order, I am sorry for it, I wish I was master of more knowledge and experience. But as trifling difficulties should not prevent us from doing the best we can, I proceed to notice the remainder of your "excellent and admirable" Lecture.

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"That he (God) is not perceived by any of our senses is no objection at all against his being." I presume that it is a decisive objection against such a being as this God is described to be an almighty governor and director of the universe: for if this being be all-powerful, he must be the whole of nature; my arm and the pen it wields must be a part, as well as the immense globe we inhabit, and the many others we see scattered around us. Matter or nature as a whole is not possessed of senses-of intelligence; it is only certain small portions of matter, under a peculiar organization, that are possessed of the sense of feeling. Consequently, there cannot be a thinking, intelligent being, at the same time allpowerful; for intelligence is evidently the result of arrangements of matter, and governed solely by material objects. Man possesses the highest known state of intelligence; but should there exist beings possessed of more, still they cannot be all-powerful, for intelligence cannot cause matter to act otherwise than by her own energies or powers. No located being can be almighty: the whole of nature is alone almighty; but the whole of nature is not intelligent, does not act from design.

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"For our minds also are imperceptible by sense; but as they notwithstanding, shew their existence by moving our bodies according to their pleasure, so God doth show his by moving and disposing of all things as he wills." If the mind was not dependant on sensation, it may apply to the

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Bishop's argument; but as it is, it is totally irrelevant to the subject The animal world is distinguished from the vegetable and mineral, by the sense of feeling; and this sense being more or less acute in different animals, occasions the variety and degree of mind which they are found to possess. But be this degree what it may, it cannot neither add to nor diminish the powers of nature. The imagination might rove beyond visible objects-might "build Castles in the air"but it cannot find tangible objects to answer to the phantoms it creates. Could the mind move our "bodies according to its pleasure," I believe we should soon see some rapid movements taking place: some would be for a trip to the sun, others to the moon; some to one planet, some to another r; some to the North Pole, others to the South; and speaking for myself, I should prefer a trip over the fine open downs in Dorsetshire, to a continuance within these walls. But this is not the case: mind without matter is a nonentity, a thing of nought; and where it is found connected with matter with those peculiar organizations which compose the animal world-from whence alone intelligence is found to proceed, it is still to be governed by the immutable laws of nature. Here then, the argument by analogy, is decidedly against the belief of an immaterial being, or great spirit, ruling the universe. The mind, as we find it in man, may invent plans; but material substances, and their inherent 2 properties or powers, can alone carry them into execution. If our plans are not consonant to the known powers of nature, they inevitably fail. How many plans have been invented to obtain a perpetual motion; but those known pow97ers of nature which we are enabled to put into action, are in-competent to the task; consequently, the results have never answered the object in view.

And the same argument proves his presence with all things; for wherever he acts there he certainly is: and there30fore he is every where." We do not want argument to prove, that there is a power every where acting, experience is continually convincing us of this truth, but that this is a feeling, thinking, intelligent, designing power, we have not the least shadow of a proof. Whenever a phenomenon strikes our senses, we are convinced this power is acting: in some cases, we 2sdiscover its mode or manner of acting; in others, our limited Rnowledge denies us this satisfaction. But of all these phezithomena, of which we are enabled to discover the cause, not one is found to proceed from design. Then why should we attribute these causes to a

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understand-which we cannot, at present, fathom, seeing that all those we do understand, are not governed by design? I cannot expect that you will answer me conscientiously— that you will own the errors, and worse than uselessness of your profession-of course not-you must keep up imaginary monarchs, or the people will not consider themselves in want of you and your brethren of the cloth as intercessors. I think I can pretty accurately describe, what will be the passing ideas in your mind, when the above question meets your eye. If I am not mistaken in your character, you will immediately allow, that no one possessed of even a moderate share of the knowledge of the present day, can believe in such a God as you preach to the people. But then you will mentally exclaim, "the ignorant do believe, they are the most numerous party, and while we can support our profitable profession by continuing the delusion, we should be to blame to give it up. We are now driven to the last possible shift; and when scientific knowledge, which it is but too evident is rapidly increasing, is arrived at such a height as to turn the stream against us, why then, of course, we must give it up; and those who have not made a purse out of their present abundance, must seek a livelihood by some other means. But we must hold to it so long as we possibly can. I, for one, will maintain my ground against truth and reason, while there is a chance remaining. And the complicated cunning and sophistry of so many ages, so many metaphysical brains are not to be easily thrown aside; especially while we have the aid of the civil power, and the prejudices of education acting in our favour." I will not vouch for the correctness of the above, but I believe, if you would but honestly avow it, I should be found more correct than prophets in general. Be this as it may, I have no chance of ascertaining its cor[rectness, and must content myself with imagining that I am not far wrong.

The remaining part of this Lecture has nothing to do with the question at issue, (the being of a God) it is merely a repetition of those contradictory attributes, which, I believe, I have already sufficiently answered. There is something about" duties owing to this our lawful sovereign;" but, as I have already said, let us first discover that a God exists, and then it will be quite time enough to talk of his attributes. And, as to duties, they are only reciprocal; and under this view, I believe mankind are indebted to Gods, neither for good nor evil. I shall now close my remaeks, with again calling to your attention those particulars wherein I dissent

from your "excellent and admirable," and right reverend author.

The Archbishop's avowed purpose was to support, by his. writing, a Creed, or system of religious faith. This Creed is founded on the first article, the belief in an Almighty supernatural power, or God. This article I consider to be founded on falsehood and sophistry, and, of course, all the others. But willing to see what every one has to say in behalf of his opinions, and having had them recommended by you as something out of the common, I determined to examine them, and to give you my opinions as to their real merit. This I have done; and I find them ill deserving the encomiums you bestowed upon them. In the first paragraph, the Bishop discovers the weakness of his cause, when he calls in the aid of universal opinion. Experience hath often proved, that universal opinions may be erroneous; consequently they can be no proof: it is not the number of those who support an opinion, that give it an air of authenticity; but the knowledge which the parties have of the subject on which they decide. That the majority of mankind have not sufficient knowledge to decide on this subject, is fully evident. But they have ever considered the decisions of others sufficient, without examing themselves, or attempting to ascertain whether those who decided for them had not other views than to elucidate truth. A few have always undertaken to decide for the many; self-interest directed these few to decide after a certain manner; the many abided by it; and thus the partial opinions of a few interested individuals, have become the opinions of the multitude. But the eye of the philosopher penetrates deeper. Something more than vague declamation, popular opinion, or specious argument is required to convince him of the truth of a disputed and difficult problem. The Bishop next proceeds to notice "many wonderful things;" and because he does not understand how these things should be as he sees them, he adduces them as proofs of his favourite phantom: thus he makes his want of knowledge on one subject serve to cover his ignorance on another; and be imagines that he has proved the existence of a God or supernatural power, merely because he cannot comprehend how natural powers could produce the phenomena which surround him! But, after having imagined that there must be a being, a something above nature, he is still compelled to return to nature, for materials of which to compose it. He saw the superiority which the mind of man gave him over other animals; and to exaggerate the qualities which com

posed, or resulted from the mind, to the utmost stretch of his imagination, was his only aim. And this done, he vainly presumes that he has discovered and described his God; for he commences his next paragraph in the following style of assurance: "Such then is the nature of God." But here the Bishop ended his enquiry. He built his God with qualities found to combine in an imperfect state, and he did not see that when attributed to a divinity in an all-perfect state, they must destroy each other.

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You have now, Sir, a few of my reasons for not believing in supernaturals. If you can remove these reasons, if you can remove the objections I bave stated, you will confer a lasting benefit on your profession; for if not removed, I shall continue to war against the Priest, as the supporter of the most useless and mischievous of all useless and mischievous crafts. If such a God as you preach exists, it falls on you to prove it; all I can do, is to examine, and to refute, if I consider them unfounded, the arguments you may adduce; for the onus probandi" falls on the person who affirms, not on him who denies. Your religion is built on the belief of a supernatural God; after the most laboured examination, I cannot find any proof of such an existence; consequently. I cannot believe in it. Prove that your God exists, and I will support theistical opinions, as warmly as I now oppose them and you.

66

RICHARD HASSELL.

TO MR. R. CARLILE, DORCHESTER GAOL

10

AGRARIAN EQUALITY.

Independence is my happiness, and I view things as they are, without regard to place or person; my country is the world, and my religion is to do good."

PAINE.

Tallington Park, 1824..

SPAIN has again fallen! The tyrants of the world are again triumphant; and another precedent is recorded in the annals of despotism, to justify other invasions, which the enemies of man, may think necessary for the security of the monarchical principle. Yes, the bloody tragedy has been performed,

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