however well it might begin, would, in less than a century, become a complete state of slavery.-No, let us have no such plans, let man enjoy his right of locomotion on the face of the earth-let him seek that spot where he can live with most advantage to himself and family. A representative system of government is the only panacea for our present ills, and the only sure preventive to a recurrence to similar ones. Let planners and flatterers consume their nights and days with their schemes, but let the reformers of Great Britain stick to Parliaments founded on the strong and powerful basis of Universal Suffrage and Annual Elections.

EDITOR.

TO THE EDITOR OF THE REPUBLICAN.

Mr. Editor,

You, like the Christians, talk of the three Gods-in them it is excusable, in you it is not. They are privileged to be silly, you are not! and therefore you should talk not of the three, but of the many Gods of the Christian mythology, viz. :-

1 God the Father,

2 God the Sou,

3 God the Holy Ghost.

God the Devil or Unholy Ghost, 5 God Providence,

6 God Chance or Luck, &c. .

We beg to observe, that as the number of deities in the Christian mythology, far exceeds the number of the whole of the deities in the various Heathen mythologies, by way of having some definite number to fix on, we adopt the perspicuous term, "the Trinity," but we trust never to the disparagement, or doubt of the omnipotence, of that King of Kings, his Satannic Majesty, the chief Magistrate of the legions of Hell, commonly called the Devil, or any other of the deities in the Christian mythology.

CONTINUATION OF THE EXAMINATION OF THE SPANISH CONSTITUTION.

(Continued from p. 128.)

ART. 271. The law and special regulations shall determine the number of the magistrates for the high courts of judicature, (which cannot be less than seven) the form of these tributials and their seats of judgment.

ART. 272. When the time permits a more convenient division or arrangement of the Spanish territory, as pointed out in the 11th Article, the proportionate number of high courts of judicature to be established shall be determined, and a district assigned to each.

ART. 273. Proportionate equal districts shall be established; and at the head of a district there shall be a professor of law, with a corresponding court.

ART. 274. The powers of these judges shall be limited precisely to to matters in litigation, and the laws shall determine their peculiar functions in the capital and neighbouring district, as well as to what account they may take cognizance of, in civil matters, without appeal.

ART. 275. Magistrates, (Alcaldes,) shall be established in all setAlements; and the laws shall define the extent of their powers, both in matters of litigation, and of political economy.

ART. 276. All judges in the lower courts shall report, at the latest within three days, to their respective chief courts, the actions that may be formed on account of crimes committed in their district; and shall subsequently continue to report their progress, at the pleasure of the same.

ART. 277. They must also forward every six months, to their respective chief courts, general lists of all civil causes, and every three months of criminal ones, that are depending in their courts, with remarks on their nature.

ART. 278. The laws shall determine whether there shall be spécial courts to take cognizance of peculiar causes.

ART. 279. The magistrates and judges, on taking possession of their offices, shall swear to defend the constitution, to be faithful to the king, to observe the laws, and administer justice impartially.

We can offer nothing on this plan for the administration of law and justice to us, it appears replete with sound wisdom and prudence. It has a republican basis, in short the present government of Spain is a republican government. We could be content to imitate it.

(To be continued.)

CONTINUATION OF REPLY TO THE REV. THOMAS HÄRTWELL HORNE'S PAMPHLET, ENTITLED DEISM REFUTED, &c.

From Page 144.

The next circumstance that comes in review, is Jacob's wrestling with some Man-god or God-man, which, we are not informed: but we know that the Jews and Christians believe it to have been the Jewish Deity, and of course that he must have been some substantial being, as it appears Jacob grappled and struggled with him until break of day: until the cock crowed I suppose, as our old women will tell us, now adays, that all angels, spirits, and devils vanish in the morning as soon as the cock crows. He must have been a most powerful deity, that could not have overcome a man in wrest→ ling. Is this your omnipotent deity, Jews and Christians? Commentators again are much puzzled to say, what the hollow of the thigh means. Anatomists affirm, that there is no such a part in the human frame, that can be termed the hollow of the thigh. There is one circumstance worthy of notice, and that is, that Jacob continued to wrestle after his thigh was out of joint. Those who believe the rest of this trash, that disgraces the printing press under a sacred title, can of course believe this. The whole of this wrestling match, and the conversation connected with it, is not to be excelled for its contemptibility by any thing else we shall find, even in the Bible.

I shall pass over the thirty-third chapter with a few observations, as it relates to nothing further than the meeting of Esau and Jacob. I cannot help admiring the amiable character in which Esau is pourtrayed, when contrasted with the distrustful, deceitful, and hated character of Jacob. Esau carries with him the very essence of morality and brotherly affection, we have not the slightest notice of his upbraiding Jacob for the former conduct he had received from him, but on the contrary, he runs to meet him, falls on his neck and kisses him. Him, by whom he had been robbed and cheated of that, which was most valuable and desirable according to the custom of that age and country: Jacob trembles for his life, but instead of finding a just retaliation, he finds a brother who has forgotten and forgiven the injuries received. The VOL. III. No. 5,

Jewish Deity according to this book appears to have been the patron of vicious and immoral characters only. I would much rather have to boast my descent from such a man as Esau, than from such a man as Jacob, even if the favour of the Jewish Deity were to be thrown into the scale against me. I leave the character of Jacob to the admiration of Jews and Predestinating Christians.

I proceed with the thirty-fourth chapter:

"And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land. And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her. And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel. And Shechem spake unto his father Hamor, saying, Get me this damsel to wife. And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come. And Hamor the father of Shechem went out unto Jacob to commune with him. And the sons of Jacob came out of the field when they heard it and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done. And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife. And make ye marriages with us, and give your daughters unto us, and take our daughters unto you. And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein. And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give. Ask me never so much dowry and gift, and I will give according as ye shall say unto me but give me the damsel to wife. And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister: And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; that were a reproach unto us: But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised; Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people. But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone. And their words pleased Hamor, and Shechem Hamor's son. And the young man deferred not to do the thing, because be had delight in Jacob's daughter: and he was more honourable than all the house of his father. And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying, These men are peaceable with us; therefore let them dwell in the land, and trade therein;

for

for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters. Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised. Shall not their cattle and their substance and every beast of their's be our's? only let us consent unto them, and they will dwell with us. And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city, And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males. And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out. The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister. They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field. And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house. And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house. And they said, Should he deal with our sister as with an harlot?"

I must leave it to believing commentators to say, who was most in fault, Dinah or Shechem, by what I recollect they are not exactly agreed, on this point. Here is a sentence particularly worthy of notice, to show amongst others, that the book of Genesis is not the work of Moses: we are told, that Jacob's sons, "were very wroth, because he (Shechem) had wrought folly in Israel." The phrase of doing things "in Israel" is very common in the Bible; but it appears to have been a poetic phrase, and used only by the poets, or those who are now termed prophets. Moses could not use such a phrase, because, according to scripture truths, he did not live to see the Israelites settled in any country. It is another proof, that the book of Genesis was fabricated and compiled after the Babylonish captivity of the Jews. For my own part, I can see nothing but what was honourable in the conduct of Hamor and Shechem, towards Jacob and his family; if Shechem had done them any injury, or wounded their feelings, he was anxious to make all the reparation in his power. What disgust must we feel at the conduct of Jacob's sons, (could we believe the transaction), whe having bound themselves by a treaty to the Shechemites to intermarry with them, on the condition of the