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That goodness can bestow ; where want and sadness
Are only names of things passed by; where 'tis A joy to work, and all are early taught
Who would be blest must others learn to bless, And not a sordid deed or selfish thought
Obstruct the general flow of happiness : Where each one strives his neighbour to excel
In deeds of goodness, works of industry,
In one wide world-embracing unity:
O'er flowery paths, where Art and Science tread,
On the bright Sun of Reason! How then fied, For ever banished from a purer air,
Dark Superstition, Crime, and Wrong, and Hate, And fearful War! gone, with the things that were,
No more again God's earth to desecrate! Where there's no room, no place for tyranny,
And Right is law, and Justice always shown: Where all are equal, and where all are free,
And Fraud and Falsehood are alike unknown :
Not accident of birth, or ancient name :
The wreath of honour, or the crown of fame :
And all enjoy the bliss of doing good : Where Idleness is as a crime abhorr'd,
And Nature's simplest laws are understood : Where none are born to Want and Indigence,
Inheritors of others' wrongs and woes, The victims of Misrule and Ignorance,
Outcasts whom no one loves, whom no one knows; But all are cared for as they ought to be:
Where none are useless drones--none homeless poor: Where Justice reigns with Truth and Honesty,
And each has rights which are to all secure, And GOD's own law of Love guides every one,
And Righteousness is spread o'er all the earth : Where Pride and Selfishness no more are known,
But Each for All, and All for Truth and Worth! Where toiling slaves are all machinery
Man stands erect-his Maker made him so: Where the all-glorious tree of Liberty,
Now firmly planted, evermore shall grow : Where Woman, really brighter half of Man,
At length has learned her power to rightly wield,
Leading so surely, as she only can,
To purer, nobler joys yet unrevealed ;
Enjoys a perfect sense of liberty:
And there are none will be the tool of kings :
And Priestcraft is cast out with hurtful things:
Untrained in guile, they know no wickedness;
Sweet cherubs, sent a happy world to bless :
And no one hoards what Nature meant for all :
And riches neither make men great nor small :
And Bravery has no need of slaughtered foes :
And Vice, no longer planted, never grows;
Instead, see Wisdom's glorious temples stand,
And scattering Light and Love on every hand,
Encircling every race and every nation,
Enlightened, mutual CO-OPERATION!
So long expected, and so long foretold ?
And they who watch may many a sign behold!
WHOLESOME FOOD.-The benefits which accrue to the body from supplying it with a sufficiency of wholesome food, show in the strongest light the evils which result from insufficiency. Disease is one of the first. Many diseases are in. duced by it--many are aggravated. Sanitary movements having reference to the poor, cannot possibly effect any lasting amelioration of their condition, so long as they go so short of proper aliment. It is worthy the attention of philanthropists, that epidemic and pestilential diseases in particular are far more
widely fatal in their ravages among the ill-fed than among the well-fed. Certainly there are several such diseases which assail rich and poor alike-as measles, small pox, and scarlet
but even these are much more destructive when they attack persons who have been forced to subsist on poor or too scanty nourishment. Legislators, no less than the charitable, may find in this fact a vitally important principle of action. Insufficiency over-prolonged induces the slow and miserable death of starvation, and no physical calamity can be conceived of as more terrible. Yet starvation-actual, killing starvation-is perhaps the least part of the injury to the human race which comes of privation of needful sustenance. Actual death from hunger is only an occasional thing; the evils which accrue from the debilitating effects of customary stint, life still dragging on, are incalculably more extended and severe. Even the physical disease which they engender is a slight evil compared with the impeded mental action which must needs follow. A miserable, starving dietary, while it weakens the body, half paralyses the soul, and not seldom leads directly to insanity itself. When we remember how entirely the brain depends for its nourishment upon the blood, and that if this sovereign pabulum of life and nervous energy be either diminished in quantity or deteriorated in quality, no organ of the body can possibly work well, how easy it is to see that between insufficient, innutritious diet, and prostration of mind, there is little less than an inevitable connection. Every man has experienced the feel. ing of debility which attends hunger but a little longer unsatisficd than usual, and how swift and lively is the revival of every function of the mind as well as body which follows its proper gratification. The difficulty of awakening the intelligence of a poorly-fed child, compared with that of the well-nourished one, is known to every observant teacher in town Sunday schools. Intellectual productions which are born, not as literature should always and only be, of the soul's going to it as the hart to the water-brooks, but of the howling of the dogs of hunger, betray no less plainly their miserable origin. Thinking, like acting, requires a good substratum of physical nourishment; genius, though it has sometimes turned to vegetarianism, is rarely found adhering to it; all its greatest works have been achieved on a basis of generous diet. This is not all. Where the body is debilitated by hunger, the affections also are necessarily dull, and little excitable to anything better than sensualities. ---Life: its Nature, &c. By LEO H. GRINDON.
London: FRED. PITMAN, 20, Paternoster Row, E.C.
Printed by J. WARD, Dewsbury.
WITH regard to the title of my subject—“How to get onin
the world,” I should be sorry to be misunderstood : let me then just give a word of explanation. I dare say, very many of you have formed some kind of notion as to what you would like to be in after-life: but different men have different minds; one perhaps wishes to be a soldier-a second a clergyman-a third a lawyer-a fourth a manufacturer; and already, it may be, in his dreams, the soldier sees himself a general—the clergyman has become a bishop --the lawyer a judge—and the manufacturer nothing less than the owner of a large mill, a good trade, and plenty of cash. Now, whatever your hopes
and desires may be, their realisation will, according to your view of my subject, be synonymous with getting on in the world. According to the constitution of the human mind it naturally will be so. The attainment of your object is, in fact, the embodiment of your idea of success. This is a great mistake. It is not by any means impossible—it may not even be improbable
-that some of you may actually realise more than you have ever even dreamed of. It
may be that, in the course of a few years, some of you may fill the highest positions in the land: the celebrated Cardinal Wolsey was only a butcher's son-the statesman Canning (if my memory serves me right) a stump orator—whilst Whitfield, whose eloquence (under God) was the means of conversion to thousands, and irresistibly flashed conviction to the minds of the most subtle infidels of his day, at one time drew beer and washed pots No. 21.
at a public-house. It is also one of the glories of our unequalled constitution that the humblest member of the community, by the force of industry and talents, and the conscientious discharge of duty, may rise in the social scale till he stands next the throne. On the other hand, humanly speaking, the probabilities are very much against any one of you achieving such a proud position, nor is it necessary to success in life, or in other words, to “getting on in the world.”
At the present time, I know three clergymen, brothers, probably known also to yourselves, originally one was a blacksmith-another an operative spinner-the third, à petty schoolmaster. Without money, without friends, grown men, earning their bread by the sweat of their brow, they acquired such knowledge as fitted them for the ministry of the Church of England, have obtained ordination, and are acknowledged ornaments of the church in which they minister. I say, all honour to sueh men! They have not, it is true, become bishops ; but nevertheless it cannot, I think, be denied that they have got on in the world. I would, then, lay down this principle--that the question whether a man has really got on or no, is not to be determined by his attainment of any particular point in the social scale upon which he may have set his mind; but solely by comparison-“What was he? What is' he? What are others who have possessed like advantages and opportunities with himself ?” Really and truly, “ to get on in the world” is, instead of remaining comparatively a cypher in society, to become a man among men-taking your right position amongst your fellows; that position for which God intended you, and for which intellectually and morally He has fitted you; climbing, if it be His will, to the topmost round of the ladder; and, by a faithful conscientious discharge of duty, winning the good opinion of those whose good opinion is worth having. This you may all do; and to encourage you to attempt this, as well as to show you (so far as I know anything of the matter) how it is to be accomplished, is the object of my lecture this evening.
I. We assert that this is what you may all do. Our authority for saying this is the fact that it has been done again and again ; and that experience proves that he who resolutely and perseveringly tries, usually succeeds. But even should you not be rewarded by success, will