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MERTHYll 1YDVIL, SATURDAY, Dec. 21, 1833 In viewiug the effects of the repeal of the corn laws, it is a truth very obvious to every man, whether he have a due sense of the importance of religion or have it not, that the total downfal of the Established Church must result from the innovation. It is very well known that the buik of the amount of tithes originates in agricultural production: it is as clear as any truth in arith- metic, that when the only protection of the agricul- turist against him who pays, in comparison, no taxes, is thrown down, agricultural production must cease; and with itmustcease the subsistence of the clergy. We can make great allowance for the self-devoting zeal of piety, with which maay noble and holy ornaments of their -calling will yet minister at the altar while the altar no longer supports them: but who will train up his son, at a vast academical expense, for a vocation which yields no revenue ? Certaiuly no man. It fol- lows then that in one generation the Established Church will tall. We are aware that many of the thoughtless opponents of the agricultural body, and many of the philosophers (?) of the present day, will con- sider this a matter of no import: but we take leave to say that these persons Are herein un- boundedly mistaken. To men who can view such an event with cool indifference, we shall not waste our time in expouniing the unspeakable influence of religion on the future happiness of mankind, the consolation which it confers under all cases of human calamity, the restraint which iteffects upon human vices, thedelightwith which it rewards mail in the pursuit of virtue. These are themes which we acknowledge we are not gifted adequately to portray, and which have been adequately portrayed already: and these are themes which fall not within the philosophy of Mr. JOSEPII HUIlr'S arithmetic. But the ground upon which we will stand in this matter is, that, great as will be the spiritual loss of the English people in such an issue, their temporal and pecu- niary loss, their loss in what the philosophers call wealth, will be quite as manifest. Every man who knows any thing of the history of England knows, that the prosperity ef England has been produced, under the divine blessing, by the assi- duous aud enterprizing exertions of the men of England. Those mighty and successful exertions were made only because, by the British constitu- tion, the men who made them were abundantly secure from the oppression of those above them: by the excellence of the British laws, but much more by the PURITY with which those laws were administered, they were no less secure from fraud among their equals. It was this security in all respects, such as has been found in no other na- tion. that prompted exertions, both mental and physical, such as have been made in no other nation; and it was these exertions alone that made England a powerful and a happy country- We know, and we believe the philosophers know also, that political constitutions stand or fall, only as they coincide with the moral tone of the people who are ruled by them. There is no specific for the subversion of a free constitution so unfailing as to corrupt the morals of the people to whom it belongs. Every incident, even the most trifling, in our history, proves that the constitution has been then most vigilantly guarded, the people then most independent as a people, prosperity both public and private then at its zenith, when the doctrines and precepts of the Church have been most held in veneration. The English Church alone embodies, in a perfection unknolv-n. in any other Institution, the pure principles 0 Christian virtue, the Christian subjugation of hu- man passions and human vices, with a freedom which restrains no indulgence that is innocent, and circumscribes no spirit of intellectual enquiry. Of the influence of Romish maxims upon free constitutions, all history teems with examples, from the efforts of the Romish clergy to supersede our own common law with the Pandects of Justinian at Runnymede down to the cramp- ing fetters of Portugal and Spain, of Italy and ^reland at the present hour. Will any rational man/bra mpment name the ascetic practice of the Walvitis4t doctrines as compatible for one day with the commercial and luxurious nation that the philosophers suppose that England is to be? Of the functions of the clergy, that, which in a temporal sense is most important, is the forma- tion and the guardianship of the morals of the people. Will any man pil-teiid that a body of Clergy, elected by their congregations, dependent (as the ministers of religion in the absence of an Established Church must be) upon the voluntary contributions of their flocks, will dare, with free- dom, to reprove vice and unmask hypocrisy in the wealthy and powerful of their communicants? Assuredly not. From any other Institution that can be conceived in the absence of the Established Church, must flow an inundation of immorality, which, among a free people, is of all things the most faial to the etliciency of excellent laws. We shall have trial indeed by jury, but by juries corrupted perhaps by private motives, or, what is as bad, warped by their personal prejudices, not because they are in the jury box, but because they have habitually a loose sense of moral obli- gation: and what sort of security will there then be in the law? Every man who is acquainted with the practice of our courts of justice knows how frequently the advocate may, with no fault for which he can be amenable, betray his client; how often the judge may with impunity colour evidence, or even mis-state the law. From these evils we are protected now by that constant pre- sence of a future responsibility, that forcible in. fluence, of moral principle which is upheld now by the Established Church, which can be upheld hy nothing but the Church. Under these evils it is clear that all security, either of property or liberty, will be an empty name and what sort of employment will industry ever pursue under such a state of circumstances?

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