The Communistic Societies of the United States Part 20

"Now some can despise the good porridge and soup, And by the old glutton they surely are dup'd-- To eat seven times in a day! What a mess!

I hate the old glutton for his hoggishness.

"No wonder that plagues and distempers abound, While there is a glutton in camp to be found, To spurn at the counsel kind Heaven did give-- And guzzle up all, and have nothing to save.

"When glutton goes in and sits down with the rest, His hoggish old nature it grabs for the best-- The cake and the custard, the crull and the pie-- He cares not for others, but takes care of I.

"His stomach is weak, being gorg'd on the best, He has had sev'ral pieces secret from the rest; He'll fold up his arms, at the rest he will look, Because they do eat the good porridge and soup.

"Now all that are wise they will never be dup'd; They'll feed the old glutton on porridge and soup, Until he is willing to eat like the rest, And not hunt the kitchen to find out the best.

"We'll strictly observe what our good parents teach: Not pull the green apple, nor hog [1] in the peach; We'll starve the old glutton, and send him adrift; Then like good Believers we'll eat in a gift."

[Footnote: To eat like a hog.]

[Ill.u.s.tration: pointing finger]

Following these verses are some reflections, concluding:

"Away with the sluggard, the glutton, and beast, For none but the bee and the dove Can truly partake of this heavenly feast, Which springs from the fountains of love."

Obedience to the elders and ministry also appears to have been difficult to bring about, for several verses in this collection inculcate this duty. In one, called "Gospel-virtues ill.u.s.trated," an old man is made the speaker, in these words:

"Now eighteen hundred seventeen-- Where am I now? where have I been?

My age about threescore and three, Then surely thankful I will be.

"I thank my parents for my home, I thank good Elder Solomon, I thank kind Eldress Hortency, And Eldress Rachel kind and free.

"Good Elder Peter with the rest-- By his good works we all are blest; His righteous works are plainly shown-- I thank him kindly for my home.

"From the beginning of this year, A faithful cross I mean to bear, To ev'ry order I'll subject, And all my teachers I'll respect.

"With ev'ry gift I will unite-- They are all good and just and right; If mortifying they do come, I'll still be thankful for my home.

"When I'm chastis'd I'll not complain, Tho' my old nature suffer pain; Tho' it should come so sharp and hot, Even to slay me on the spot.

"I will no longer use deceit, I will abhor the hypocrite; His forged lies I now will hate-- His portion is the burning lake.

"My vile affections they shall die, And ev'ry l.u.s.t I'll crucify; I'll labor to be clean and pure, And to the end I will endure.

"Th' adulterous eye shall now be blind-- It shall not feed the carnal mind; My looks and conduct shall express That holy faith that I possess.

"I will not murmur, 'tis not right, About my clothing or my diet, For surely those who have the care, Will give to each their equal share.

"I will take care and not dictate The fashion of my coat or hat; But meet the gift as it may come, And still be thankful for my home.

"I will be careful and not waste That which is good for man or beast; Or any thing that we do use-- No horse or ox will I abuse.

"I will be simple as a child; I'll labor to be meek and mild; In this good work my time I'll spend, And with my tongue I'll not offend."

Again, in "Repentance and Confession," a sinner confesses his misdeeds in such words as these:

"But still there's more crowds on my mind And blacker than the rest-- They look more dark and greater crimes Than all that I've confess'd With tattling tongues and lying lips I've often bore a part: I frankly own I've made some slips To give a lie a start.

"But worse than that I've tri'd to do, When darken'd in my mind; I've tri'd to be a Deist too-- That nothing was divine.

But O, good elders, pray for me!

The worst is yet behind-- I've talk'd against the ministry, With malice in my mind.

"O Lord forgive! for mercy's sake, And leave me not behind; For surely I was not awake, Else I had been consign'd.

Good ministry, can you forgive, And elders one and all?

And, brethren, may I with you live, And be the least of all?"

In "A Solemn Warning" there is a caution against the wiles of Satan, who tries Believers with a spirit of discontent:

"This cunning deceiver can't touch a Believer, Unless he can get them first tempted to taste Some carnal affection, or fleshly connection, And little by little their power to waste.

The first thing is blinding, before undermining, Or else the discerning would shun the vile snare;-- Thus Satan hath frosted and artfully blasted Some beautiful blossoms that promis'd most fair.

"This wily soul-taker and final peace-breaker May take the unwary before they suspect, And get them to hearken to that which will darken, And next will induce them their faith to reject; He'll tell you subjection affords no protection-- These things you've been tau't are but notions at best; Reject your protection, and break your connection, And all you call'd faith you may scorn and detest."

"The Last Woe" denounces various sins of the congregation:

"In your actions unclean, you are openly seen, And this truth you may ever remark, That in anguish and woe, to the saints you must go, And confess what you've done in the dark.

"From restraint you are free, and no danger you see, Till the sound of the trumpet comes in, Crying 'Woe to your l.u.s.t--it must go to the dust, With the unfruitful pleasures of sin.'

"And a woe to the liar--he is doom'd to the fire, Until all his dark lies are confess'd-- Till he honestly tell, what a spirit from h.e.l.l Had its impious seat in his breast.

"And a woe to the thief, without any relief-- He is sentenc'd in body and soul, To confess with his tongue, and restore ev'ry wrong, What he ever has robbed or stole.

"Tho' the sinner may plead, that it was not decreed For a man to take up a full cross, Yet in h.e.l.l he must burn, or repent and return, And be say'd from the nature of loss."

In the following "Dialogue" "confession of sins" is urged and enforced:

_Q_. Why did you choose this way you're in, which all mankind despise?

_A_. It was to save my soul from sin, and gain a heav'nly prize.

_Q_. But could you find no other way, that would have done as well?

_A_. Nay, any other way but this would lead me down to h.e.l.l.

_Q_. Well, tell me how did you begin to purge away your dross?

_A_. By honestly confessing sin, and taking up my cross.

_Q_. Was it before the Son of man you brought your deeds to light?

_A_. That was the mortifying plan, and surely it was right.

_Q_. But did you not keep something back, or did you tell the whole?