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class and every age ; but has grown used to the bullet in its side . As a very morbid man dreads to disclose his case to the physician , thus society dreads to lay bare this malady . The more , as religious dogma has stepped in , and uttered oracles regardless of fact or physiology , of reason or rational feeling . And moral law has bowed to the divine name , without pausing to test the divinity of the decree . Here , then , we see , in another branch of social trouble , the need for the thorough freeing of religion , that its divine controul
of conscience may be released from disbelief and mistrust , and that it may act in harmony with the laws of Nature — with the Cosmos , as Humboldt would say . For half our suffering is brought about by the imaginary necessity for resisting the irresistible laws of Nature in the na < ne of the God of Nature . We throw ourselves beneath a Juggernat in the name of the God of Peace . A free religion , a charitable candour , and a pious resolve to do the best for our fellowcreatures—these will be the elements of the true
spirit to approach legislation on the subject of the relation between man and woman ; not the conditions of secresy , dogma , and habitual disregard of feeling or humanity .
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PUBLIC ACCUSER OF ADULTERATORS . Another instance of the way in which the convenient doctrine of Laissez faire is employed by indolent statesmen was exhibited in the House of Commons on Friday evening . The grievance in question was the infamous adulteration of coffee , through the medium of chicory , with _ acorns , chesnuts , weevilly ship biscuits , Russia glue , brickdiist , mahogany sawdust , ' * soot , to make up the colour , " and rotten coffin wood . Sir Charles Wood was asked to lend his aid in putting down
this wholesale system of adulteration , which is alike injurious to the revenue and to public health . Sir Charles replied that he does not see how Government can interfere in the matter . There will always be rogues in every trade , and the only wholesome check , in his estimation , is the vigilance of the purchaser . Caveat emptor , says our honest Chancellor of the Exchequer , —let the buyer take care of himself ; a maxim which will harmonize most admirably with the notions of those who solve every social difficulty by
exclaiming laissez faire . The adulteration of food is carried on to an extent of which few are aware ; and it is downright mockery to ask the buyer to take care of himself . Let Sir Charles Wood bring the case home , and imagine a case not impossible to befal himself . His dairyman chooses to supply cream which has been made to present a very rich appearance , an emulsion of sheeps' brains being skilfully mixed with the genuine article . Sir Charles may not be able to detect the difference between such London
cream and the unadulterated produce of the cow ; but is that any reason why he should be made the victim of the dishonest dairyman ? And even if , with his own special and peculiar sagacity , Sir Charles could detect any such adulteration , what shall we say of the tens of thousands who are not equally practised in recognizing " shams " ? Must they submit to be poisoned , until they are all as sharp as the Chancellor of the Exchequer in finding out the tricks of trade ? And , even if Sir
Charles be cunning in milk , he ought to remember that there are many other manufactures of his daily consumption by which his health may be injured . Let him consult any practical chemist , and he will learn that in some instances the most deleterious ingredients arc mixed up with articles of food in so skilful a manner , that it would require a very careful analysis to discover their presence . But is that any reason why no steps should be taken to prevent the community , and especially the poorer classes , from being injured by such food ?
The great end of society is , that it should do everything for the good of the individual which the individual cannot do for himself . There are two modes by which this aid is given—the one through Government , which has its proper limits ; the other through voluntary association . The first question , therefore , when any flagrant evil presents itself , is , by which of those two agencies can it be most speedily and effectually put down ? In the case of fraudulent adulteration of food , the Government is
clearly bound , because best able , to take every available means of checking the practice . The most efficient mode of doing this would be by the appointment of a first-rate practical chemist in every district to analyse specimens of food , where
adulteration is suspected . To prevent any improper tampering with this official , it might be advisable to limit his duties to the analysis of such specimens of food as were forwarded through the local authorities . The best mode of punishing the adulterating dealer would be by simply proclaiming the fact , which would put the public on their guard against buying their food at such places . Sir Charles Wood will say that such interference would be " injurious to trade . " To which we t
reply that it could only prevent dishonestrading ; and that , surely , human life is too valuable to be left out of view in a calculation of what is good for trade . Besides , such a measure as the one we propose would be only an extension of the principle already in operation . We have , at present , inspectors of weights and measures in every town to detect any attempt at imposition in the quantity of what is sold . Now , surely , it is of much greater importance to guard the public against imposition in the quality of what they buy , at least in all those cases where it is undeniable that the adulterated article is injurious to health .
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PRIESTCRAFT TYRANNY . Once admit social domination on the score of religious dogma , and there is no limit either to the tyranny or absurdity which may thus be enthroned . The Agapemone case , last week , afforded a striking instance on more than one side . The letter of Thomas to his wife , condemned as it has been both by judicial castigation and public opinion , is strictly parallel to the claim put forth under every form of dogmatic authority : — " 2 , Windsor-terrace , Brighton , June 21 , 1845 .
" My very dear Agnes , —It gave me pleasure , by a letter from dear brother Cobb , to learn that he had seen you off safely by mail on Thursday morning ; by this time you are either with beloved brother Williams or else with the dear Mrs . Maber . I know their love in Jesus , and that they will do everything to render your sojourn in Swansea good for you ; but I know something more—I know the boundless love of Jesus , He will be with you , for His eye is on you , and whatsoever is good that will He bestow , whether it be joy or sorrow , ease or trial , comfort or difficulty , all things are yours , for you are Christ ' s , and Christ ' s is God ' s . Let not your heart be ither let it
troubled under your present circumstances , ne be afraid at what friends or foes may suggest . Abide in the spirit and will of God , then will your peace be like a river , wide and overflowing , and your soul will be borne sweetly along the stream of time until it reach the ocean of eternal love and rest . What I say unto you I say . also unto your Harriet and Clara : assure them of my love , and let them trust themselves to be carried by faith in the arms of Jesus whithersoever He will , not whithersoever they will , and they and you will find He will do you good at your latter end . My beloved AgnesI must write to you just what the Spirit
, leads me to do ; this I do with the more confidence , because I believe you have an ear to hear what the Lord may say unto you through him that loveth you . You mentioned your desire to have a settlement of your property upon yourself ; this I assured you would be very agreeable to my feelings , and is so still ; but last evening , waiting on God , this matter quite unexpectedly was brought before me ; I had entirely put it away from my thoughts , leaving it to take its course as you might be led to act ; but God will not have it so ; He shows me that the principle is entirely contrary to God ' s word , and which is to
altogether at variance with that confidence exist between us , who arc one spirit . This desire on your part must be abandoned ; give it up to God , and show that you can trust His faithfulness , and I can assure you the confidence you repose in Him will not be disappointed . I know God , and I know that none who trust in Him shall ever , can ever , be confounded . He that hath an ear to hear , let him hear . As regards the promise you made your parents , I would merely say that any promise made when you were unconverted , and which was not in accordance with the word of God , you are not bound , neither would it be right in you , to adhere to . 1 must bid you farewell , and believe me to abide in much love , yours affectionately
in the everlasting covenant , " Brother Thomas . " The testimony of Jesus will be proclaimed in Adullam on Sunday ; Louisa and Cornelia are in a much more happy state . God is showing His faithfulness to them . " Here Thomas is the clergy , Agnes the flock " I know , " everything about the divine person in whose authority all is said : such is just the form of expression assumed by any priesthood , take it of
in what country or time you will . The use a visible object , such as the river in the letter , for a mystical metaphor , is also a common trick to entrap simple or rude minds . The nature of the artifice is very obvious . The visual object being tangible and manifest to the sight , the appeal to it seems to carry a reference to matters of fact and universally known things . The mystical assertion packed along with this tangible reference is thus made to borrow some of the assent extorted for the selfevident thing . Beloved Agnes is cajoled by praise
of her piety into a better condition for r eceiving " what the spirit leads me to do . " It so happens that " what the spirit leads me to do , " is to get beloved Agnes to give up her property , —not to Thomas , of course , nor for Thomas ' s sake , nor by his wish , but to a higher authority . Thomas has " waited on God , " he has retired into the sanctuary , into the mountain ; he has been uplifted in the sacre d flight , the Hegira : he has consulted the oracle , and comes forth prepared to declare what " principle" is or is not " according to God ' s word . " As to the property , he had entirely put it away from his thoughts ; for the priest always abjures
worldly considerations . He was quite reluctant to think of it any more . Ajid Agnes must follow that pious example , of abjuring worldly considerations and imitating his indifference to property : she must give it up " to God . " There can be no mistake ; for " I know God , " saith the priest ; and " I know that those who trust , " not Thomas , but Him , " shall never , can never , be confounded . " The farrago of blasphemous familiarity with which brother Thomas concludes does not materially differ from that slang into which most priesthoods have fallen . They do not intend it at first ; but they get led into it , as by affectations and false pretences men are ever led into a species of exaggerated acting .
This is very bad , very disgusting , and you sympathize in the strong condemnation pronounced by Vice-Chancellor Knight Bruce , who proceeds to declare Mr . Thomas disqualified for the guardianship of an English child , even though it be his own , on these grounds : — " I doubt whether Mr . Thomas ' s mind is entirely free from participation in certain views concerning * the servant of the Lord ' [ Mr . Prince , chief of the Agapemone ] not very dissimilar from the opinions entertain * d concerning an eminent personage of the seventh century by those who consider that personage a prophet ; and .
I doubt , moreover , whether a man who , having been ordained a minister of religion as a Christian in a Christian community , has designedly and systematically given up attending any place of worship—whatever his private feelings may be , and whatever hymns he may singought in any condition of circumstances to be permitted in this country to have the guaidianship or care of an English child for whose maintenance and education there exists any other means of providing , though the child be his own . But that particular question I think it not in the present instance necessary to decide , and I wish to be understood as not giving any opinion upon it .
However this may be , I apprehend that in England a man who holds the opinion that prayer , in the sense of entreaty and supplication to the Almighty , is no part of duty , but is superfluous—who considers , moreover , that theie is not any day of the week which ought to be observed as a Sabbath , as a day of peculiar rest , or as one of peculiar holiness , or in any manner distinct from other days , must be deemed to entertain opinions noxious to society—adverse to civilization—opposed to the usages of Christendom—contrary , in the case of prayer at least , to the express commands of the New Testament—and , finally , pernicious in the highest degree to any young person unhappy enough to be imbued with them . I say ,
I repeat , in England . If this is a just view of such opinions , they must disqualify him who avows them and carries them into practice for the education , and , in tar judgment , for the guardianship of an English child , whether his own son or the son of any other—an observation , if liable to any exception or qualification , I apprehend an exception or qualification in the single and unlikely case of a moral certainty or high degree of probability existing that these opinions will not be communicated to the child—that the child will escape the infection—that he will remain untainted . But these opinions are avowed by Mr . Thomas to be his . He carries them into practice . He has not professed any intention of not communicating them to his son if placed under his charge . "
Why this , though more decorously worded , is precisely the spirit of Thomas ' s pretension . Knight Bruce knows what is " true , " or accepts it on the assertion of his own priesthood . He denies to any man in England the rights of parentage , unless he avowedly agrees with Knight Bruce or Knight Bruce ' s priest on such dogmatic subjects as the authenticity of the New Testament , the adequacy of prayer , the sanctity of the Sabbath , or " the usages of Christendom . " Knight Bruce distinctly points to disqualification as the consequence of conversion to Islamism . You must not believe in
the Hegira , but you must believe in the miracles of the Old and New Testament before you can enjoy the most obvious and entirely civil rights under the laws administered by Knight Bruce . Such , it seems , is the state of the law , unaltered since Shelley was deprived of his children . ^ owt inasmuch as a very great number of people in this country , in all classes , do not admit the dogmas of the Church of England , all those persons are in a defenceless state as respects the powers of Knight Bruce to deprive them of their children . Even numbers of Christians will differ from Knight Bruce on some of the points which he enumerates
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228 ©!) £ 3 Leai ! tt * [ Saturday ,
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Citation
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Leader (1850-1860), June 1, 1850, page 228, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/l/issues/vm2-ncseproduct1841/page/10/
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