Those who are intrusted with a brighter and a more pure light of spiritual truth, are, first of all, bound to prove by their lives that religion is not in them a dead and inoperative letter; but a vivifying principle, productive of practical holiness and virtue. Enlightened Christians are bound to show forth their principles by the exercise of every Christian excellence, and so to prove to the world that God is with them of a truth.
Another indispensable duty is, that those who possess the truth should individually and by combined exertions labour to spread its heavenly influence throughout the whole mass of their fellow-creatures, not only in every corner of their own land, but to the utmost coasts of the civilized world, and through the still numberless regions of barbarism and idolatry. "Freely ye have received, freely give."
Again, it were a narrow view of our duty were we to feel an anxiety for the preservation, through the period only of our own existence upon earth, of the benefits which we now enjoy. To be satisfied with the assurance that provision is made for our own times, is a principle altogether unworthy a philanthropic and a Christian mind: and the more valuable and essential the blessing, the more steady and vigorous should be our labour in providing for its permanency and its future increase. If we are honest in our own choice, we believe that by delivering down to posterity, in its integrity and pureness, the blessing which has been committed to us in especial trust, we are transmitting not a state-device (as its enemies delight to call it), but an institution founded on the surest principles of true philosophy and of revelation, with a view to the best interests of the whole human race. If, aided by the Divine Founder of the church, we resign to those who come after us the fostering and mild, but firm and well-grounded establishment of the Protestant faith, removed equally from latitudinarian indifference and from the intolerance of bigotry, with an ungrudging spirit sharing with others the liberty of conscience we claim for ourselves, we shall transmit an inheritance which may be to future ages what it has proved itself to be towards many among ourselves, and of those who have gone before us,—the instructor and guide of their youth, the strength and stay of their manhood, the support and comfort of their declining years;—an institution which is the faithful depository of Christian truth; the surest guardian of civil and religious liberty; the parent of whatever is just, and generous, and charitable, and holy. Esto perpetua!
APPENDIX. No. I.
To those, as we are led to believe, contemporary poems, which appear in the body of the work, the Author is induced to subjoin a "Ballad of Agincourt," of much later date indeed, but which, for the noble national spirit which it breathes throughout, and the vigour of its description, cannot easily be exceeded: it is not so generally known as it deserves to be; though some of its expressions may sound strangely and quaintly to our ears. It will be found in Drayton's Works, p. 424.
"Fair stood the wind for France,
When we our sails advance;
Nor now to prove our chance,
Longer will tarry;
But, putting to the main,
At Kaux, the mouth of Seine,
With all his martial train,
Landed King Harry.
And taking many a fort,
Furnished in warlike sort,
Marcheth towards Agincourt,
In happy hour.
Skirmishing day by day,
With those that stopped his way;
Where the French general lay
With all his power.
Who, in the height of pride,
King Henry to deride,
His ransom to provide,
To the King sending:
Which he neglects the while,
As from a nation vile;
Yet with an angry smile
Their fall portending.
And turning to his men,
Quoth our brave Henry then,
Though they to one be ten,
Be not amazed.
Yet have we well begun,
Battles so bravely won
Have ever to the sun
By fame been raised.