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the people-are, severally, acts of perfidious and mischievous policy which we feel persuaded never could receive your Majesty's countenance but through the abuse of your royal confidence, and which demand the immediate dismissal of those unworthy Ministers, the contrivers and conductors of so foul a conspiracy.

"We beg leave humbly to assure your Majesty, that these representations are dictated by our sincere attachment to that constitution which seated your Majesty's august family on the throne of these realms, by a sincere devotion to your Majesty's person, and by an anxious desire to promote the future glories of your reign; and in this spirit we conjure your Majesty, by an auspicious change of councils and measures, to re-unite the great family of the British people, who have long been divided, insulted, and oppressed, and which would continue your Majesty on a throue, secured by their just affection, and rendered no less glorious by the boundless resources of their industry.

"We, therefore, humbly pray your Majesty to dismiss from your presence and councils, for ever, those Ministers whose pernicious measures have so long endangered the throne, undermined the constitution, and blighted the prosperity of the nation.

66

Signed, by order of the Court,

"HENRY WOODTHORPE."

To which his Majesty was pleased to return the following

answer:

"It has been with the most painful feelings that I have beard the sentiments contained in the Address and Petition now presented to me by the Lord-Mayor, Aldermen, and Common-Council of the City of London.

"Whatever may be the motives of those by whom it is brought forward, its evident tendency is to inflame the passions and mislead the judgment of the unwary and less enlightened part of my subjects, and thus to aggravate ail the difficulties with which we have to contend."

The Address was a fair statement of grievances, written in an undisguised and artless manner; there was no exagger ation, and the picture might have been coloured much higher and still have been cousistent with truth.

LE TOCSIN ;*

1 Or the Address of Citizen Famine, to the Oppressors of his

Country.

(FROM AN UNKNOWN AUTHOR.)

KINGS! Ministers! Commons! and Pressgangs! By whatever denomination ye are known, Oh Oppressors! drop for a moment the clamour of corruption, and hearken to the voice of Truth. The past ages of the world have been the epochs of theory, the present is an age of practice. Men begin to act what they formerly thought; an unaccountable impulse urges the arm to perform what the heart dictates, aud no sooner is tyranny known, than the unanimous consent of nations records it for destruction.

Beware, then; the arm of vengeance shall not be torpid for ever. Man supports oppression as long as his preju dices enable him, but when the increasing weight exceeds his strength, prejudice takes itself away, and the oppression is tumbled to the ground. You may make the blind believe there is no sun, or that it is not at present visible; but you cannot persuade the awakened sight of Reason that it is only a farthing candle, aristocratically lighted up to illumine and benefit a few. When bread is wanting, and when men are scarce, do not accuse Nature with sterility, do not libel humanity so much, by asserting that destruction is occasioned by the necessities of society. Society is sufficient for itself, it requires no aid, no crowned auxiliary, and it cannot be the cause of war or misery uniess some extra monarchy disjoints the parts, aud disunites the members. War is the cause of famine, and Courts are the authors of war; they write the history of man in letters of blood, and Death is their historian; they thin the ranks of life, they drive the husbandman from the plough to the camp, and when corn becomes scarce because the peasaut cannot cultivate it, they exclaim-" Nature has denied her increase, and men slaughter one another." Let us consider, for a moment, if these things be true. While a commercial intercourse exists between the nations of the earth, no scarcity can arise to any nation, because the superfluity of one nation will always supply the deficiency of another. This commercial intercourse can only be impeded by the machinations of tyrants! tyrants are, therefore, the causes of famine!

O ye oppressors of my country! have you not violated
This Tract appeared about the year 1795.

the sacred rites of social commerce? and have you not by that means provoked a reciprocal injustice? If it was not enough to send our brothers by thousands to their graves, and to make the fields of Flanders smoke with the gore of our countrymen, surely it was an unpardonable excess of cruelty to invent a system of starvation! At once to depopulate the earth, to barrenize Nature, and to invade the sacred rights of commerce, which have hitherto distributed the effects of Nature to all the tenants of the globe. Through you, destructive wolves! our children cry in vain for that, sustenance which the forsaken mother is unable to give them. Through your arts, the last patience of human nature is exhausted, and while hunger impels the insultéd sons of poverty to desperation, the ruffians of war shoot them like dogs, and death finishes that long tale of lingering misery which you tyrants first began. Heavens! shall our existence be prolonged only to make our sufferings the medium of your prosperity and pleasure? Shall our scanty meals and hardearned morsels scarcely keep together, the last remnants of a weary being, that you may wallow in luxury, and tread with insolence upon the hands that feed you? No! no! if humanity is to fall, let it fall to the hero of Nature, and let the dagger of vengeance be the trophy to celebrate the struggle of expiring Liberty, and adorn the sepulchre of Virtue! This may be the language of passion, but it is also the language of truth; disagreeable to statesmen, and to none more so, than those which have an effect attached to the non-observance of them.

Patience appears to me a virtue in proportion as avarice and ambition are German vices, Hanover is the fountainhead of perjury, and Johny Bull can evidence the effects of the German Spa. However, let us remember, that though it is the interest of Hanover to be the receiver of gold, it is not bis interest to take away our sheaves of corn, since in that case, it may be our interest to plant hemp instead of wheat. Inform me, GREAT and AWFUL JUSTICE! which is guilty-the monarchs, ministers, and priests who advise destruction and murder, and send our corn and cattle to feed the whiskered slaves of Austria, or the peasant, mechanic, or labourer, who impelled by Nature's appetites, snatches from the contractor a morsel which they have not bought? Who, Great Justice! deserves most to suffer from the military assassins of the day? Justice points to the Crown, the robe of office, and the mitre. The spade, the anvil, and the loom are greater ornaments to life; the children of Nature use them, and what

ever Nature produces is their heritage and right. It were well if your red coat assassins would cease to murder for you, for then your tyranny would cease to exist. However, the soldier is not the most faithful of your dogs, you feed him upon hard custs: no sooner shall the people ofer bim a better meal, than he will desert from your standard and unite with the people. Already the army is becoming eulightened; gunpowder will soon be a useless material, and the soldier will shortly be exalted from the state of a slave into that of a man Beware of that day when the cap of Liberty shall be supported by those men whom you now treat as slaves; it approaches, and Tyrauny trembles at the quickness of the step.

Tyranny a d Freedom have engaged in a race. Tyranny which at first gained upon Humanity, through the violence of its progress, now grows weary, every nerve is exhausted, and teauing on a roken sword, it scarcely pants along-while Freedom, amidst the shouts of millions, arrives triumphant at the goal. if this is not warning sufficient to you, apply your attention to the vengeance which public misery is preparing to shower on your heads. Look at the scenes of borror and starvation, of which you are the cause, and see the victims of Famine, whom you have deprived of bread and cheese, feasting on the ideas of future justice. Give them a peace; destroy your menopolies; reform your senates; disband your associations; decline your pensions; and then, hoping for better days, the insulted world may relax its severity, and by com.orting the existence of others, you may perpetuate your own. Whenever the thunder of human justice is collected in the recess of human sorrow, it is no partial rod erected on the edifice of Tyranny that can divert the blow. Man knows your guilt, he is sensible of the oppression with which you gead him, and he is preparing the tribunal fustice to retribute his injuries. Exert your caution, make use of your poitical arithmetic, and say if it is better to multiply human sorrows and divide social conpections, or to reduce the sum of misery, and cast up the general account of our liberties and rights. Consider well, with war, famine, and oppression, come discord, vengeance, and destruction-with peace, plenty, and principle, come life, wealth, and security. Reflect seriously; give us bread, or the appetites of Nature will oblige us to devour you! Cease to murder us with your military, or the bayonet that slew the unfortunate victims of hunger and poverty may also pierce the flinty heart of the wretch whose being is the abuse of life, whose tyranny is a libel to the patience of man!

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TO THE EDITOR OF THE REPUBLICAN,

SIR, THE insertion of the following poetical piece on the difficulty of SIN entering the Christian Heaven, and which, according to some Christians, caused the fall of Satan and his angels, and who are now destined to torment the Jew, Mahometan, Deist, and Atheist.

Will oblige your's,

T. MOSES.

THOU sin of witchcraft! first boru child of crime!

Produc'd before the bloom of time;

Ambition's maiden siu, in heaven conc.iv'd!
And who could have believ`d
Defilement could in purity begin,

And bright eternal day be soil'd with sin ?

Tell us, sly penetrating crime,

How can'st thou there, thon fault sublime?

How didst thou pass the adamantine gate;

And into spirit thyself insinuate?

From what dark state? from what deep place?
From what strange uucreated race?
Where was thy antient habitation fon d.
Before void chaos heard the forming sound?
Wast thou a substance, or an airy ghest,
A vapour flying in the fluid waste

Of unconcocted air?

And how at first didst thou come the e?

Sure there was on e a time when thou wert not;

By whom was thou created? and for what?

Art thou a steam from some contagious dump exhal'd?'
How should conta_ion be entail'd

On bright seraphic spirifs, and in a place,

Where all's supreme, and glo-y fills the space?

No noxious vapour there could rise;

For there no noxious ma ter lies:
Nothing that's evil could a spear;
Sin never could seraphic glory hear;
The brightness of the eternal face,
Which fills as well as constitutes the place,
Would be a fire too hot for crime to bear,
'Twould caleine sin, or melt it into air.

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