For more than ten years it grew and flourished, with mutual benefit and happiness to the stern moralist and his promising _protege_. Whilst the rugged common-sense and sound literary judgments of the Doctor imparted increasing accuracy and insight to his friend's views of the world and of literature, it was the sparkle, freshness, and wit of Miss More's conversation, and her light-heartedness of character, that often dispelled the clouds of depression from the mental horizon of her sage and trusty adviser, and smoothed the rough edges of his outspoken opinions. In religion, it was probably the Doctor's uncompromising fidelity to first principles, and to a fearless practice of truth, that helped to fortify his "dear child," as he called Miss More, in maintaining her integrity amidst the bewildering voices and garish scenes of Vanity Fair.

IV.

COWSLIP GREEN.

About the time of Dr. Johnson's death, in 1784, Hannah More became the possessor of a rural spot, called Cowslip Green, some ten miles from Bristol. Here she built herself a cottage, intending to make it her place of retirement for a large portion of each year. In the cultivation of her garden she found leisure for reflection as well as an opportunity to pursue a favourite occupation.

The inroads which death had made in her circle of intimate friends, a growing dissatisfaction with the enjoyments of London life, and especially a keener sense of her responsibility, as a professed Christian, than she had hitherto experienced, led to a close self-examination, and to a scrutiny of the real motives of her life.

The result of this testing process showed itself in various ways. During occasional visits to London and attendance at parties she lost no opportunity of enforcing the truths of religion. Her silent witnessing was now exchanged for active exertion. The manners and practices of people who were amongst her most effusive admirers sometimes met with her indignant rebuke. Ladies of t.i.tle, society beauties, and leaders of fashion, who were unapproachable by other religious influences, she urged in private to consider their spiritual interests. The method she adopted was not, usually, to start religious topics, but "to extract from common subjects some useful and awful truth, and to counteract the mischief of a popular sentiment by one drawn from religion." Perhaps a message which John Wesley once sent to her through a sister may have weighed considerably in deterring her from an entire severance from the fashionable world. "Tell her to live in the world; _there_ is the sphere of her usefulness; they will not let _us_ come nigh them."

Not content with personal and private reproof, advice, and entreaty, she now devoted her pen to the denunciation of folly and vice in high places. In her work, _Thoughts on the Importance of the Manners of the Great to General Society_, whilst protesting against prevalent irreligious practices and habits of dissipation, which even good people sanctioned, she sought to arouse a sensitive regard for mutual responsibility as set forth in the New Testament.

In 1788 the slave trade formed a burning question in Parliament. Miss More, intensely aroused by the descriptions presented of the horrible traffic, found vent for her feelings in a poem on the subject. About the same time a close friendship began with Wilberforce, which lasted to the end of life.

A yet more important friendship commenced at this period--one that was destined to work a powerful influence on Miss More's life. The Rev. John Newton, one of the leaders amongst the evangelical clergy, held the inc.u.mbency of St. Mary Woolnoth. Attendance on his ministry led to a correspondence and a deep friendship. John Newton was precisely the kind of man whom Hannah More needed to a.s.sist her in spiritual progress, and to direct her steps into paths of settled peace. Her letters to Mr.

Newton, stating her difficulties and seeking counsel, breathe the spirit of the humble and sincere scholar of Christ. Her willingness to obey the Master whom she professed to serve, and her earnest desire to be brought into closer relations with G.o.d, although checked, had never been stifled by the claims of intellect or by the attractions of the world. From this time the work of the Holy Spirit in deepening her love for the Saviour became more and more prominent. Turning for a time from Christian work amongst the rich, Miss More now devoted her efforts to the improvement of the moral and religious condition of the poor.

About ten miles from Cowslip Green was the picturesque village of Cheddar, the population of which was sunk in ignorance and depravity.

The inc.u.mbent lived at Oxford, and the curate at Wells, twelve miles off. There was but one service a week, and no pastoral visitation whatever. There were thirteen parishes in the neighbourhood without even a resident curate. Drunkenness and utter inefficiency prevailed to a terrible extent amongst the clergy in this district; whilst education was a question that never troubled either the clergy or the people.

At Cheddar Hannah and her sister Patty opened a school; and in a short time nearly 300 children attended regularly. The sisters had to combat strong prejudices amongst the farmers. By dint of much persuasion and flattery the opposing forces were at length won over, even to hearty concurrence.

Masters and mistresses were procured for teaching reading, seeing, knitting, and spinning, and giving religious instruction on Sundays. A second school was shortly opened in an adjoining parish, the vicarage-house, which had remained uninhabited for a hundred years, having been put into repair for the purpose.

During 1790 Miss More published a volume ent.i.tled, _An Estimate of the Religion of the Fashionable World_. The book was quickly bought up, and within two years reached a fifth edition. The prevailing indifference to vital religion, the corruptions of society, the decline of domestic piety, and the absence of religion from the education of the upper cla.s.ses were the themes treated by the writer with unsparing candour and convincing force.

Encouraged by her success at Cheddar, Miss More, with her sister Patty, went further afield, and selected two mining villages on the top of the Mendip Hills as the next scene of her labours. The difficulties here were even greater than those at Cheddar. The neighbourhood was so bad, we are told, that no constable would venture to execute his office there. Friends warned the Misses More that their lives would be in danger if they persisted in their project. The people imagined that the sisters had come to make money by kidnapping their children for slaves.

Undaunted by obstacles and perils, the workers persevered, until in no less than ten parishes schools were commenced, which, before long, were attended by 1200 children. In every parish the acquiescence of the inc.u.mbent was first obtained before proceeding to open a school. At the evening meetings, to which adults were invited, a simple sermon was read by one of the sisters, and also a printed prayer and a psalm. Few mistresses could be found who had not owed their religious impressions to Wesleyan influence; and thus Hannah More was subsequently, though mistakenly, thought to be a Methodist. Although influenced by the Methodist revival, she always considered and professed herself to be a member of the Episcopal Church.

Whilst immersed in her village work, she was earnestly solicited to write a popular tract that might help to counteract the baneful influence of Jacobin and infidel publications, and infamous ballads, which were now scattered broadcast over England. She declined the task, doubtful of her efficiency to produce a pamphlet equal to the occasion.

On second thoughts, however, she tried her powers in secret, and issued anonymously a lively dialogue called _Village Politics_, by "Will Chip." The success was phenomenal. Friends ignorant of the authorship sent her copies by every post within three or four days of publication, begging her to distribute the pamphlet as widely as possible. In a short time copies were to be found in all parts of the kingdom. Hundreds of thousands were circulated in London. Such was the enthusiasm that private persons printed large editions at their own expense, whilst the Government sent off quant.i.ties to Scotland and Ireland. At last the secret came out; and the author was deluged with congratulations and thanks. Some persons of sound judgment declared that _Village Politic_ had essentially contributed, under Providence, to prevent a revolution, whilst others went so far as to allege that Miss More had "wielded at will the fierce democratie of England, and stemmed the tide of misguided opinion."

A little later Miss More wrote another pamphlet, by way of reply to the atheistical speech of Dupont to the National Convention, and devoted the profits, amounting to 240, towards the relief of the French emigrant clergy.

In 1794, or early in 1795, she commenced the issue of tracts. This was a form of literary work not much used in those days. The founders of the Religious Tract Society, realising the value of this kind of work, but considering that Miss More's tracts needed supplementing with some which should in every case contain the simple communication of the Gospel, began in 1799 to undertake the dissemination of religious knowledge.

Sunday schools, through the energy of Mr. Raikes, were rising in various parts of the country; the poorer cla.s.ses were learning to read; and nothing in the shape of cheap literature was provided to meet their new craving, except mischievous broadsheets and worthless doggerel. Hannah More set to work to supply something healthy to amuse, instruct, and edify the new order of readers. She produced regularly every month for three years, three tracts--simple, pithy, vivacious, consisting of stories, ballads, homilies, and prayers. She was sometimes a.s.sisted by one of her sisters and two or three friends; but the burden of the work, including heavy correspondence with local committees in almost every district of England, fell upon her shoulders. In order to issue the brochures at a cheap rate and to undersell pernicious publications, she found it necessary to raise a subscription. Her appeal met with a liberal response; and very shortly the lively tracts, with a rough woodcut on the t.i.tle-page, came by thousands from the printer's hands.

In the first year no less than two millions were sold. Amongst the tracts were _The Shepherd of Salisbury Plain, Black Giles the Poacher, History of Mr. Fantom, The Two Shoemakers, History of Tom White the Postilion, The Strait Gate and the Broad Way;_ and amongst the ballads _Turning the Carpet, King Dionysius and Squire Damocles, The Honest Miller of Gloucestershire, The Gin-Shop, or A Peep into a Prison_.

It would be difficult to over-estimate both the direct and secondary value of the Cheap Repository Tracts. Their beneficial influence must have been incalculable; and for this reason they should be placed amongst the greatest and best work of Hannah More's useful life.

By 1798 Miss More had withdrawn almost entirely from London society, contenting herself with a yearly visit of two months, which she divided between Mrs. Garrick, Bishop Porteus, Lord Teignmouth, and one or two others. Her schools occupied the best part of her time; but frequent attacks of illness often interfered with her duties.

In 1799 her active pen was at work again. Her third ethical publication, _Strictures on Female Education_, came out, forming yet another counterblast to the corrupt systems in vogue amongst the wealthy cla.s.ses.

It would have been marvellous had Miss More escaped persecution in her work amongst rural populations. Combating prejudices, introducing unheard-of innovations, adopting plans which rumour stated were deeply tainted with Methodism (and therefore bad, according to clerical and general opinion in those days), she had to encounter at last a pitiless storm of hostility. This violent and prolonged attack, whilst it showed to what infamous lengths the tongues of slander, envy, and bigotry could go in attempting to destroy a n.o.ble woman's reputation, tested to the utmost Hannah More's fine qualities of Christian forbearance and courage.

V.

BARLEY WOOD, CLOSING YEAES AND DEATH.

In 1802 Miss More removed from Cowslip Green to a house which she had built at Barley Wood, about a mile distant. Soon afterwards her sisters, having disposed of their house at Bath, came to live with her. For the next twenty years, or more, friends from all parts sought her society, and strangers of all ages and of all ranks came for advice, sympathy, and help. Her immense correspondence occupied a very large portion of her time. There was scarcely a person at all prominent in the religious world who was not brought into a.s.sociation with her.

Miss More's prolonged life did not close until 1833, when she had arrived at her eighty-ninth year. The thirty-one years that remained to her after quitting Cowslip Green was as full of work and usefulness as the previous part of her life. It will be impossible within the s.p.a.ce now left to do more than indicate the chief events of this period, which was not remarkable for any fresh departure either in educational or religious work. Miss More had already marked out for herself two distinct and definite lines of usefulness--the education of the poor, and the improvement of morals and religion amongst the rich. By her active exertion and by her busy pen she continued to pursue these two lines of work down to the year of her death. It must be remembered that she was a martyr during these latter years to long attacks of illness, one of which almost completely prostrated her for two years; and when upwards of seventy she was unable to leave the house for more than seven years. At this period she stated that she had never been free from pain for long together since she was ten years old. Such physical hindrances render her persistent activity and the great work she accomplished all the more remarkable. When not entirely incapacitated she still worked with her pen, attended to business connected with her schools, and received visitors in the sick room. It used to be said amongst her friends that when she was laid aside they always expected a new book from her.

In 1805 she published _Hints towards forming the Character of a Young Princess_. It was undertaken, at the request of a bishop, with reference to the education of the Princess Charlotte.

In 1809 her religious novel, _Coelebs in Search of a Wife_, issued anonymously, roused universal attention. In twelve months as many editions came out; and during the author's lifetime thirty editions of a thousand copies each were printed in America. This was followed shortly by _Practical Piety_, which soon ran to the tenth edition, and which brought the author to the end of her life numerous gratifying testimonies of its results. As a sequel to this work, _Christian Morals_ was published in 1812, and was also widely circulated. Three years later, when the author had entered her seventieth year, she wrote an _Essay on the Character and Writings of St. Paul_, in two volumes, which, notwithstanding absorbing political events, was received with the same eagerness which greeted her former works. _Moral Sketches of Prevailing Opinions and Manners, Foreign and Domestic_, was published in 1819, being chiefly directed against the rage for copying French customs and manners. At the age of eighty-two she collected from her later works her _Thoughts on Prayer_ and re-issued them in a little volume, with a short preface. This was her last literary effort. She said to a friend that the only remarkable thing which belonged to her as an author was that she had written eleven volumes after the age of sixty.

Between 1813 and 1818 her four sisters died. The last to go was Martha, Hannah's trusty helpmeet and lieutenant in all her benevolent schemes, and her tender consoler in many a season of sickness. Soon after this event Miss More's long illness of seven years occurred. Unable to give proper supervision to her servants, she was victimised in household matters in various ways. Extravagance and misconduct at length gave rise to scandal; and at the representation of friends Miss More reluctantly decided to break up her establishment, and remove to another and smaller residence at Clifton. It was with a sad heart that she left her charming dwelling; and as she glanced back into the beautiful garden, with its shady bowers, she exclaimed, "I am driven, like Eve, out of Paradise; but not, like Eve, by angels."

She lived five and a half years at Clifton, tranquilly waiting for the end, and attending, as far as failing strength would permit, to the distribution of her charities, the work of her schools and the entertainment of friends.

Almost to the last she retained unimpaired the use of her faculties. The intellectual vivacity of early days often reappeared. During one of her illnesses some one remarked, in allusion to the struggle of the remnant of sin in a person recently awakened to the truth, "The old man dies hard!" "The old woman dies hard!" exclaimed the invalid. At eighty-three she said, "I have too many petty cares at that age when the gra.s.shopper is a burden. I have _many_ gra.s.shoppers, and seem to have less time and more labour than ever."

Her last days were spent almost entirely in prayer, invoking blessings on those around her and on the village work which lay so near her heart.

She said to a friend during her last illness, "To go to heaven, think what _that_ is! to go to my Saviour who died that I might live! Lord, humble me, subdue every evil temper in me. May we meet in a robe of glory! Through Christ's merits alone can we be saved... Lord, I believe--I _do_ believe with all the powers of my weak, sinful heart.

Lord Jesus, look down upon me from Thy holy habitation; strengthen my faith, and quicken me in my preparation. Support me in that trying hour when I most need it! It is a glorious thing to die!" No vanity or self-praise on the ground of her life's labours ever found a place in her thoughts. Some one began to speak of her good deeds. "Talk not so vainly," she exclaimed; "I utterly cast them from me, and fall low at the foot of the cross." She sank gradually, and without pain, and on September 7, 1833, quietly pa.s.sed away.

There are few thoughtful students who will hesitate to rank Hannah More with the leading religious and educational reformers of the eighteenth century. In essential matters she was a kindred spirit with Whitfield, Wesley, Raikes, and others, and worked, in the way marked out for her by G.o.d, for the regeneration of her country.

With regard to her books, she believed they would be little read after her death. To a considerable extent her judgment has been verified. Her writings were a continual seed-sowing, which later workers fertilised, and brought to maturity.

They were republished in eleven volumes in 1830. Besides the prominence given to their religious or moral purpose, most of them are remarkable for sustained fervour, persuasiveness of tone, and practical common sense. We give a few extracts from some of the princ.i.p.al works, to ill.u.s.trate Hannah More's methods of appealing to the conscience and awakening spiritual concern.

"There are two things of which a wise man will be scrupulously careful--his conscience and his credit. Happily, they are almost inseparable concomitants; they are commonly kept or lost together; the same things which wound the one usually giving a blow to the other; yet it must be confessed, that conscience and a mere worldly credit are not, in all instances, allowed to subsist together....

"Between a wounded conscience and a wounded credit, there is the same difference as between a crime and a calamity. Of two inevitable evils, religion instructs us to submit to that which is inferior and involuntary. As much as reputation exceeds every worldly good, so much, and far more, is conscience to be consulted before credit--if credit that can be called, which is derived from the acclamations of a mob, whether composed of 'the great vulgar or the small'"--_Christian Morals_ (chapter xxiv.).

"One cause, therefore, of the dulness of many Christians in prayer, is their slight acquaintance with the sacred volume. They hear it periodically, they read it occasionally, they are contented to know it historically, to consider it superficially; but they do not endeavour to get their minds imbued with its spirit. If they store their memory with its facts, they do not impress their hearts with its truths. They do not regard it as the nutriment on which their spiritual life and growth depend. They do not pray over it; they do not consider all its doctrines as of practical application; they do not cultivate that spiritual discernment which alone can enable them judiciously to appropriate its promises, and apply its denunciations to their own actual case. They do not use it as an unerring line, to ascertain their own rect.i.tude, or detect their own obliquities."

"The discrepancies between our prayers and our practice do not end here.

How frequently are we solemnly imploring of G.o.d that 'His kingdom may come,' while we are doing nothing to promote His kingdom of grace here, and consequently His kingdom of glory hereafter."

"Prayer draws all the Christian graces into its focus. It draws Charity, followed by her lovely train, her forbearance with faults, her forgiveness of injuries, her pity for errors, her compa.s.sion for want.

It draws Repentance, with her holy sorrows, her pious resolutions, her self-distrust. It attracts Faith, with her elevated eye,--Hope, with her grasped anchor,--Beneficence, with her open hand,--Zeal, looking far and wide to serve,--Humility, with introverted eye, looking at home. Prayer, by quickening these graces in the heart warms them into life, fits them for service, and dismisses each to it appropriate practice. Cordial prayer is mental virtue; Christian virtue is spiritual action."--_The Spirit of Prayer_ (chapters iii., viii., and xi.).

"If good we plant not, vice will fill the place, And rankest weeds the richest soils deface.