The Works of Hannah More

Jack. Nonsense, gibberish, downright hocuspocus. I know 'tis not English; sir John says 'tis not Latin; and his valet de sham says 'tis not French neither.

Tom. And yet Tim says he never shall be happy till all these fine things are brought over to England.

to be a good churchman, it don't prove him and function, and civism, and incivism, and to be a good Christian, Tom. As much equalization, and inviolability, and imperas I hate republican works, I'd scorn to live scriptible, and fraternization? ma country where there was not liberty of conscience; and where every man might not worship God in his own way. Now that liberty they had not in France: the Bible was shut up in an unknown heathenish tongue.-While here, thou and I can make as free use of ours as a bishop; can no more be sent to prison unjustly than the judge who Jack. What in this christian country, tries us; and are as much taken care of by Tom? Why dost know they have no Sabthe laws as the parliament-man who makes bath in France? Their mob parliament them. Then, as to your thinking that the meets on a Sunday to do their wicked new scheme will make you happy, look work, as naturally as we do to go to church.* among your own set and see if any thing They have renounced God's word and God's can be so dismal and discontented as a level-day, and they don't even date in the year of ler.-Look at France. These poor French our Lord. Why dost turn pale, man? And fellows used to be the merriest dogs in the the rogues are always making such a noise, world; but since equality came in, I don't Tom, in the midst of their parliamentbelieve a Frenchman has ever laughed. house, that their speaker rings a bell, like Tom. What then dost thou take French our penny-post man, because he can't keep Liberty to be? them in order.

Jack. To murder more men in one night, than ever their poor king did in his whole life.

Tom. And what dost thou take a democrat to be?

Jack. One who lives to be governed by a thousand tyrants, and yet can't bear a king.

Tom. What is equality?

Jack. For every man to pull down every one that is above him: while, instead of raising those below him, to his own level, he only makes use of them as steps to raise himself to the place of those he has tumbled down.

Tom. What is the new Rights of Man? Jack. Battle, murder, and sudden death. Tom. What is it to be an enlightened people?

Jack. To put out the light of the Gospel, confound right and wrong, and grope about in pitch darkness.

Tom. What is philosophy, that Tim Standish talks so much about?

Jack. To believe that there's neither God, nor devil, nor heaven, nor hell: to dig up a wicked old fellow's* rotten bones, whose bocks, Sir John says, have been the ruin of thousands; and to set his figure up in a church and worship him.

Tom. And dost thou believe they are as, cruel as some folks pretend?

Jack. I am sure they are, and I think I know the reason. We christians set a high value on life, because we know that every fellow-creature has an immortal soul: a soul to be saved or lost, Tom-Whoever believes that, is a little cautious how he sends a soul unprepared to his grand account. But he who believes a man is no better than a dog, will make no more scruple of killing one than the other.

Tom. And dost thou think our Rights of
Man will lead to all this wickedness?
Jack. As sure as eggs are eggs.
Tom. I begin to think we're better off as
we are.

Jack. I'm sure on't. This is only a scheme to make us go back in every thing. 'Tis making ourselves poor when we are getting rich, and discontented when we are comfortable.

Tom. I begin to think I'm not so very unhappy as I had got to fancy.

Jack. Tom, I don't care for drink myself, but thou dost, and I'll argue with thee, not in the way of principle, but in thy own way; when there's all equality there will be no superfluity; when there's no wages there'll be no drink and levelling will rob thee of Tom. And what is a patriot according toy ale more than the malt tax does. the new school?

Jack. A man who loves every other country better than his own, and France best of

all.

Tom. And what is Benevolence? Jack. Why, in the new fangled language, it means contempt of religion, aversion to justice, overturning of law, doating on all mankind in general, and hating every body in particular.

Tom. But Standish says, if we had a good government, there d be no want of any thing.

Jack. He is like many others, who take the king's money and betray him: let him give up the profits of his place before he kicks at the hand that feeds him.—Though I'm no scholar, I know that a good government is a good thing. But don't go to make me believe that any government can make a bad man good, or a discontented man happy.

Tom. And what mean the other hard-What art musing upon, man? words that Tim talks about-organization

• Voltaire.

Since this they have crammed ten days into the week, in order to throw Sunday out of it.

Tom. Let me sum up the evidence, as they say at 'sizes-Hem! To cut every man's throat who does not think as I do, or hang him up at a lamp-post !-Pretend liberty of conscience, and then banish the parsons only for being conscientious !-Cry out liberty of the press, and hang up the first man who writes his mind!--Lose our poor laws!-Lose one's wife perhaps upon every little tiff!-March without clothes, and fight without victuals!-No trade !-No Bible!No Sabbath nor day of rest!-No safety, no comfort, no peace in this world-and no world to come !-Jack, I never knew thee tell a lie in my life.

Jack. Nor would I now, not even against the French.

Tom. And thou art very sure we are not ruined?

Jack. I'll tell thee how we are ruined. We have a king, so loving, that he would not hurt the people if he could: and so kept in, that he could not hurt the people if he would. We have us much liberty as can make us happy, and more trade and riches than allows us to be good. We have the best laws in the world, if they were more strictly en

forced; and the best religion in the world if it was but better followed. While old England is safe, I'll glory in her, and pray for her, aed when she is in danger, I'll figlit for her, and die for her.

Tom. And so will I too, Jack, that's what I will. (Sings)

O the roast beef of old England !' Jack. Thou art an honest fellow, Tom. Tom. This is Rose and Crown night, and Tim Standish is now at his mischief; but we'll go and put an end to that fellow's work, or he'll corrupt the whole club. Jack. Come along.

Tom. No; first I'll stay to burn my bock, and then I'll go and make a bonfire and

Jack. Hold, Tom. There is but one thing worse than a bitter enemy-and that is an imprudent friend. If thou would'st show thy love to thy king and country, let's have no drinking, no riot, no bonfires: put in practice this text, which our parson preached on last Sunday, Study to be quiet, work with your own hands, and mind your own business.'

Tom. And so I will, Jack-Come on.

BIBLE RHYMES,

ON THE NAMES OF ALL THE BOOKS OF THE

OLD AND NEW TESTAMENT:

WITH ALLUSION TO SOME OF THE PRINCIPAL INCIDENTS AND CHARACTERS.

As a homely digger may show a man a rich mine, so whatever the Book may be which is presented to you, that which I recommend to you is a matchless one.

Hon. Robert Boyle's Preface to the Style of the Holy Scriptures.

THESE RHYMES ·

ARE AFFECTIONATELY DEDICATED TO MY DEAR YOUNG FRIENDS, BY ONE, WHO HAVING LONG
BEEN ANXIOUS FOR THEIR HIGHEST INTERESTS, CANNOT CONSULT THEM BETTER,
THAN BY EARNESTLY RECOMMENDING TO THEIR SERIOUS AND DAILY
PERUSAL, THAT SACRED VOLUME, EMPHATICALLY CALLED

THIS little piece requires some apology. It was written without the remotest intention o its ever being published. Some friends, for whose opinion the author entertains great de ference, suggested that, at a time when such insidious attempts are making, by industry of impiety, to corrupt the principles, and to alienate the mind altogether from the study and be lief of the Holy Scriptures, this slight publication might not be wholly useless or unseasonable Had health and other circumstances been favourable, many important characters, many striking facts, many engaging histories, might have been additionally introduced, and thus this slight work had been rendered less imperfect. But the writer having in an early at tempt to treat on sacred subjects,* introduced many of the most interesting characters and incidents of the Old Testament, they are here frequently omitted or more slightly touched on With a hope to excite an increasing interest in the Bible, by inducing the readers to scarch

* See Sacred Dramas, and Reflections of King Hezekiah.

it for themselves, the writer has generally forborne to make any particular reference to the specific chapter or verse to which the different passages allude. To increase their admiration of the Word of God by such research, is her fervent desire; and this more especially at a period when, by so many recent attacks, its truth is impugned, its authority denied, its doctrines vilified, and the characters it exhibits viewed with abhorrence, or treated with ridicule.

The familiar measure here adopted is very unfavourable to the subject. The author never remembers to have seen a serious poem written in it, except hymns; and even hymns, besides being short, are generally in the quatrain stanza; which, by making the rhyme alternate, gives greater room for elevation in the diction, and expansion of the thought, both of which the measure here used is calculated to cramp and contract.

This trifle, which was intended for little more than a Catalogue Raisonne of the names of the books of the Bible, admits of little poetical embellishment, even were the Author better qualified to bestow it. Indeed, the dignity of the Sacred Volume is so commanding, its supe riority to all other compositions so decided, that it never gains any thing by human infusions; paraphrase dilutes it, amplification weakens, imitation debases, parody profanes.

Much more latitude is given in the Old than in the New Testament. The latter consists chiefly of fact and doctrine. It has less imagery; it exhibits a more explicit rule of faith; a more spiritualized code of morals; it is more specifically didactic. On this holy ground, therefore, we must tread with peculiar caution; because here every article of faith is definite; every rule of practice is established; the scheme of salvation is completed: so that all who enlarge on it must carefully avoid the awful sentence denounced on those who add to, or take from, what is written.

Barley Wood, April 2, 1821.

THE OLD TESTAMENT.

INTRODUCTION.

HERE the first history of mankind
From its first origin we find ;
God is its author, truth its name,
Salvation all its end and aim :

Here we are shown "the good old wey,"
First to believe, and then obey.
God's Spirit dictates; men proclaim
The doctrines as from him they came.
And not by miracles alone,
By prophecy the truth is shown.
Tho' 'tis no scheme for dry dispute,
No scene to wrangle and confute;
Not an arena for debate,

A field for harsh polemic hate;
Yet strict enquiry may be mov'd,
The more 'tis search'd the more 'tis prov'd.
It is a boon by mercy given,

That man may gain some taste of heaven;
Best medicine for the sin-sick soul,
For guilty passions best controul;
To all, its precepts are applied,

The rich man's guard, the poor man's guide;
To fill with gratitude the hearts
Where God his larger gifts imparts;
To cheer with higher hopes the poor,
To teach the suffrer to endure;
The meek to raise, repress the bold,
To warn the young, to wean the old;
The arms it lends are faith and prayer,
Its fruits, oblivion sweet of care.

Here are the only precepts given
For peace on earth, or rest in heaven.
Sole lesson since the world began,
For fear of God and love to man:
It came with blessings in its train,
Which to recount, the attempt were vain,
It came to hinder fell despair,
The ravages of sin repair ;

It came to cheer the contrite heart,
Redemption's wonders to impart ;
That he who sins should sin no more;
It came a lost world to restore.

PART THE FIRST.

THE HISTORICAL BOOKS, PSALMS, PRO-
VERBS, AND ECOLESIASTES.

THE PENTATEUCH.

THE first five books for author claim
Moses, and Pentateuch their name,
In GENESIS, which first we call,
Is man's creation, and his fall.
But soon to Adam came the word
That rebel man should be restor❜d.

Yet, tho' the gracious promise came,
The first-born bore a murderer's name.
See the whole world by flood expire;
The cities of the plain by fire!
You ask, perhaps, "Who slew all these?"
'Twas sin, the original disease!
In downward course from man to man.
From Adam the infection ran;

Tho' all who draw the vital breath
Must pay the penalty of death,
Yet one immortal pair we see :
Pledge of our immortality!
Enoch, in a corrupted time,
Bequeath'd to us this truth sublime ;
God's service is not merely talk,
The man of God with God must walk.
From general laws, immunity
He found, for Enoch did not die,
"God took him!" (emphatic word!
No more was needful to record.

The world grew worse as old it grew, Sin gathering strength, grew bolder too, * Elijah and Enoch.

Long-suffering patience now was past, The appalling sentence comes at last; My Spirit shall not always strive, No further respite will I give.

God bids a refuge strait prepare
For those his goodness meant to spare.
Blest Noah, and his favoured race,
Alone obtain the special grace.

A picture of our world remark,
In those who labour'd in the ark ;
A stronger instance need we find
Of the hard heart of base mankind?
Howe'er assiduously they wrought,
No builder his own safety sought;
A century was the task pursu'd,
Not one his own destruction view'd:
Oh, blind, God's menaced blow to slight!
What! perish with the ark in sight?

See God his awful threat'ning keep, Break up the fountains of the deep; Remove the limits long assign'd Th' encroaching waters fast to bind ! Heaven's windows open; lo, the sky Pours down its deluge from on high! The floods that rise, the floods that fall, Meet at one point and cover all : All cry, none aid; with anguish wild The frantic mother grasps her child. The weak their safety seek below, The rapid waves above them flow; The strong attempt the mountain's steep, The mountains are become the deep. Half dead with famine, half with fear, Now few, and fewer now, appear! All strive, all sink-sink beasts and men ; Perish'd each living substance then. Existence is extinct !-The world Itself to dire destruction hurl'd. Good Noah's house alone remain'd; The waves his floating ark sustain'd.

There is an ark that's open still, Where all may shelter if they will, Awful, indeed, if Christians too Should perish with their ark in view!

But if the moral plague abound, Yet still some righteous men were found; Righteous, not perfect, you may see Throughout mankind's long history; ́ As stars in darkness seem more bright, So these illume the moral night,

See Abraham full of faith and grace, Sire of the patriarchal race: To Isaac turn your wond'ring eyes, Prefiguring the great Sacrifice! What Abraham felt, fond parents, say, Himself his only son must slay! Though much he mourn'd, for much lov'd,

His faith, his prompt obedience prov'd
What dauntless faith those words implied,
"God will himself a lamb provide !"
Joseph, the virtuous, next behold,
Like Christ by his own brethren sold:
The pit, the prison, all unite,

To make his character more bright: Whence came that strength which could sustain him,

From tempting pleasure's snares restrain him?

Could make the prison, pit, and court,
To him alike a safe resort?

What made him thus unyielding stand?
His God was still at his right hand!
Religion was to him a law;

He knew the Omnipresent saw :
No secrecy his soul can win,
No fancied safety tempt to sin :
Omniscience sees the skulking shame,
Darkness and light to God the same!

Now EXODUS records the story
Of Pharaoh's fall and Moses' glory.
By learning form'd, and form'd by nature,
For general, guide, and legislator;
At great Jehovah's high command,
By faith he left th' oppressor's land;
Escap'd the snares by Pharaoh spread,
The numerous phalanx forth he led.
Mark on the margin how they stand;
Behold they cross the sea by land!
God's mighty power is seen once more,
Oh, miracle! they reach the shore!
Egypt pursues, the ocean braves,
They rush between the parted waves!
Back to their course the waves retreat,
Again the refluent waters meet!

If Egypt's shrieks are mix'd with prayer,
They pray to gods who cannot hear!
See Egypt sink, ingulf'd their host,
The rider and his horse are lost!

Israel, unworthy of the boon,
Forgets the wond'rous rescue soon:
Sav'd, not converted ;-discontent
Defeats the mighty blessings sent.
By miracle they still were fed,
From heaven receiv'd their daily bread;
Yet murmur'd at the bounteous hand
Which fed them in that desert land:
Yet we, these pilgrims while we blame,
And cast reproach on Israel's name;
To murmur, too, we sometimes dare,
Though we have bread to eat and spare!

Moses! thy parting song sublime,
Shall outlive worlds and bury time.
No hallow'd bard, whate'er his worth,
E'er pour'd more warm effusions forth!
O'er Israel's sin how does he sigh,
His God, his Rock, how glorify!
Attend the awful truth I sing,
Is no indifferent, no vain thing;
It is your life, your hope, your all;
God is the Lord; obey his call:
In vain for molten Gods
you strive,
'Tis I that kill, that make alive!
Fountain of Jacob, just and true!
Thou wat'rest earth with heavenly dew!
From Thee descend the corn and wine,
All health, all gifts, all grace is thine !'

Then pouring the rich blessing round,
Ile shows them where true rest is found.
· Oh, people sav'd, adore the Lord,
Shield of thy help, celestial sword!
Approach, abide, secure from harms,
Safe in the everlasting arms!
Beneath that panoply divine,
Oh! save us, Lord, for we are thine!'

LEVITICUS the law proclaims,
And brands two sacrilegious names.
The Gospel truth this book must own,
Anticipating Christ unknown.

Such types thro' the Old Scriptures run,
And, like the shadow, prove the sun.
NUMBERS the Hebrews' names declare,
In due arrangement, just and fair:
The nomenclature so exact,
Not deists can disprove the fact.

While DEUTERONOMY repeats
That law of which the other treats;
Enlarges on th' important theme;
With Moses' death completes the scheme.
See JOSHUA, type of Jesus, stand,
Fighting for Canaan's promis'd land!
While JUDGES learn'd their wisdom bring,
Before the Jews demand a king.
God's tender care of pious youth
Is sweetly seen in past'ral RUTH:
Here filial piety is found,

And with its promis'd blessing crown'd.
Good SAMUEL, as the Lord appoints,
The king so loudly ask'd, aneints;
With sorrow deep th' historian brings
Succession sad of Israel's KINGS;
And CHRONICLES prolongs the story,
So little to the royal glory:
Though some were faithful, just, and true,
We grieve to say they were but few.
No prophet on the rolls of fame
Eclipses great ELIJAH'S name;
Impell'd by faith, disdaining fear,
To kings and priests alike sincere!
The altar once on Carmel built

To God, proclaims th' apostate's guilt.
Twas there th' illustrious Tishbite, born
On Baal to pour indignant scorn,
With keenest irony maintains

His power divine, in heaven who reigns;
Contemns, as round the trench he trod,
Their talking, sleeping, journeying god!
To heaven behold him still aspire,
Then reach it in a car of fire!

EZRA deserves immortal praise,
Who sought the temple's walls to raise.

How shall I NEHEMIAH paint,
A once the courtier and the saint?

In ESTHER, Providence displays,
To us inscrutable, his ways;
Here the fair queen with modest grace
Obtains protection for her race :
The oppress'd from hence a lesson draws
Of courage in a righteous cause;
And here, the snares for virtue spread,
Return to plague th' inventor's head.

Jos, on his dunghill, far more great
Than when he dwelt in regal state!
He heard, before, Jehovah's grace,
But now, he sees him face to face.
Meekly he bow'd before his God,
He felt the smart, but kiss'd the rod.

Nadab and Abihu.

"In me, great God, complete thy will!
Slay me, and I will trust Thee still."

Is it a seraph strikes the strings?
Or is it royal DAVID sings?
Thy PSALMS divinely bring to view,
Jesus, thy root and offspring too.

Mark, how the author's hallowed lays
Begin with prayer, and end with praise!
Commerce how sure! which, while it gives
Due payment, rich returns receives;
As tides, which from the shore recede,
Return to fill the native bed,

So praise which we to God impart,
Comes back in blessings to the heart.
Gainful return, to man when given
Such interchange 'twixt earth and heaven!
As long as inborn sin is felt,
Or penitence in tears shall melt;
As long as Satan shall molest,
Or anguish rend the human breast;
As long as prayer its voice shall raise,
Or gratitude ascend in praise,
So long God's poet shall impart
A balm to every broken heart;
So long the fainting spirit cheer,
And save the contrite from despair.

To Sion's bard it shall be given
To join the immortal choir in heaven;
And when with their's his accents float,
He shall not need to change his note,

Tho' due this tributary praise,
One sin embitter'd all his days.
The prudent prophet chose the veil
Of fiction for the bloody tale;
The tale enrag'd the blinded king;
"The man shall die who did this thing!"
THOU art the man !-the appalling word
Cuts deeper than a two-edged sword;
All self-deceit is put to flight,
Scar'd conscience re-assumes its right.
Awak'd, the king, in wild surprise,
Prostrate in dust and ashes lies.
The monarch rous'd, himself abhorr'd,
And own'd his guilt before the Lord :
Now agoniz'd in prayer he speaks,
The multitude of mercies seeks.
His prayer, his penitence, obtain
A respite from the threaten'd pain.
Tho' God decreed he should not die,
Nor perish everlastingly,

Yet justice sought not to prevent,
Tho' he delay'd, the punishment.
The dire effect of sin we see
In his degenerate family.
To him no future peace was known,
One son rebell'd against his throne;
Ungrateful friends, domestic jars,
Intestine tumults, foreign wars :
Contending brothers fiercely strive,
Dark enmity is kept alive,

Now murmurs loud, now famine great,
Now fierce convulsions shake the state;
Divided empire soon we see
Distract his near posterity.

Thus, tho' his pardon mercy seals,
Sin's temporal results he feels.
God with offence will have no part,

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The Works of Hannah More: With a Sketch of Her Life, Volume 1