{"1": {"fulltext": "CT\\nzrs-", "height": "4411", "width": "2925", "jp2-path": "exmillionaireele00wrig_0001.jp2"}, "2": {"fulltext": "", "height": "2585", "width": "1969", "jp2-path": "exmillionaireele00wrig_0002.jp2"}, "3": {"fulltext": "4*\\nAH EX-|VIIIiIiIOHAlHE\\nEIiECTRICAIi WORKER,\\n-OR\u00e2\u0080\u0094\\n....IilViNG OVEl^-TIIVIE....\\nT^ OBE RT Gr .^WTrkTHT\\n(OLD CHIP.)\\nAUTHOR OF fl FOHTABIiE GlilWilX, ETC\\nME ri3T:K Ol-\\nI. T^. K. W. OF A.\\n.S ^^4.4.^4,.;\u00c2\u00bb^.^^^^4.^^^^^^^^^^^^^^^^^^^^", "height": "2585", "width": "1969", "jp2-path": "exmillionaireele00wrig_0003.jp2"}, "4": {"fulltext": "", "height": "2576", "width": "1826", "jp2-path": "exmillionaireele00wrig_0004.jp2"}, "5": {"fulltext": "An Ex- Millionaire\\nElectrical Worker\\nOK\\nLiving Over Time,\\nR()IU:RT Gr. TV^RKiHT.\\n)H CKIP)lf*\\nAuthor of **A Portable Climax, Etc.\\nr p i^ MEMBER OF\\nI. B. E. W. OF A.\\nPRK E, 25 ENTS.\\nPUBLISHED BY\\nTHE RECORD AND CmRONICLE.\\nDenton, Tex., Sept. 4, 1900.", "height": "2576", "width": "1826", "jp2-path": "exmillionaireele00wrig_0005.jp2"}, "6": {"fulltext": "45683\\nLJbrtMy \u00c2\u00a9f Con(ire\u00c2\u00abs\\nwt Copies Receiveo\\nSEP 10 1900\\nCofynght entry\\nSECOND COPY.\\nOeMv\u00c2\u00abr\u00c2\u00ab4 t\u00c2\u00ab\\n0\u00c2\u00ab0E\u00c2\u00ab DIVISION,\\nSEP 12 190U\\nCopyrig-hted 1 900\\nt;^^\\nA\\nBY\\nRobf:rt G. Wkight.\\n7453?", "height": "2576", "width": "1826", "jp2-path": "exmillionaireele00wrig_0006.jp2"}, "7": {"fulltext": "To the members of the International Brother-\\nhood, Electrical Workers of America, many of\\nwhom, have so nobly assisted me in numerous ways\\nsince I was stricken down by the heavy hand of\\nmisfortune, this little volume is specially dedica-\\nt.ed by The Author.", "height": "2576", "width": "1826", "jp2-path": "exmillionaireele00wrig_0007.jp2"}, "8": {"fulltext": "", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0008.jp2"}, "9": {"fulltext": "PREFACE.\\nIn this day ot progressive books,\\nwhere the reading- public are so dili-\\ngently seeking the truth, to offer this\\nlittle booklet, would seem to demand an\\napology from the one offering it.\\nTherefore 1 humbly make the apology\\nfor this volume, and in connection with\\nthe apology and in justice to myself. I\\ndesire to call the readers attention to\\nthe fact that even in composing a small\\nBooklet like thi 1 can only accGr:plish\\nthe wi.rk with great difficulty, for the\\nreason that my physical strength is so\\nlimited, being an invalid without the use\\nof hands, spine or limbs, and suffering-\\ncontinually with excruciating pain, I\\nshall hope that the proper allowance\\nwill be made by those who read this\\nbrief work. That every one who shall\\nread these brief pages will derive some\\nbenefit therefrom and that they shall\\neach retain their h^ealth and vigor\\nanH be free from the chains of affliction\\nand sorrow is the sincere wish of the\\nwriter.", "height": "2567", "width": "1798", "jp2-path": "exmillionaireele00wrig_0009.jp2"}, "10": {"fulltext": "BEFORE THE INJURY.\\nThe only available photo taken in 1892 weight\\n178 pounds. At the time the above photo was\\nmade was engaged in athletic exercises and mak-\\ning a Specialty of Heavy Weight Lifting^", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0010.jp2"}, "11": {"fulltext": "AFTRK THE INJURY.\\nInjury occurred in November 1895. In this\\nphoto^ taken August 19, 1900, the body is held\\nerect by braces reaching up to point of shoulders,\\nnot shown in cut.", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0011.jp2"}, "12": {"fulltext": "", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0012.jp2"}, "13": {"fulltext": "", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0013.jp2"}, "14": {"fulltext": "ERRATA.\\nPage 11, in fifteenth line from top, the word\\n\u00e2\u0096\u00a0hipnotic should be hypnotic\\nPage 19, tenth line from bottom, to should\\nbe inserted between \u00e2\u0080\u00a2degree and \u00e2\u0096\u00a0our.\\nPage 26, seventh line from bottom, the word\\n\u00e2\u0096\u00a0smoothe shonld be \u00e2\u0096\u00a0soothe.\\nPage 27, eighth line from top, should read\\n\u00e2\u0096\u00a0the \u00e2\u0096\u00a0author instead of an \u00e2\u0096\u00a0author.\\nPage 33, third line from top, the word \u00e2\u0096\u00a0the\\nshould be inserted between \u00e2\u0096\u00a0after and \u00e2\u0096\u00a0truth.\\nPage 33, seventh line from the bottom^ the\\nword \u00e2\u0096\u00a0the should precede wolf.\\nPage 34, second line from top, the word\\npropenquity should read propinquity.\\nPage 34, fifth line from bottom, the word\\n\u00e2\u0096\u00a0prognostiate should read \u00e2\u0096\u00a0prognosticate,\\nand in the thirteenth line from bottom the word\\nthe precedes man. Tenth line from bottom\\nfirst word should read- brother. Eighth line\\nfrom bottom second word should read scarcely.\\nSeventh line from bottom the ivord and shoidd\\nprecede desstruction. Sixth line from bottom\\nthe word surrounding should read surround.\\nPage 42, eighth line from bottom the word\\nsedertary should read sedentary.\\nPage 45, third line from top the word ^eti-\\nquity should read exiguity.", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0014.jp2"}, "15": {"fulltext": "CHAPTER I.\\nWhere There Is a Will There Is a Way.\\nThat there is an undying truth embod-\\nied in the above adage, and that the al-\\ntruistic potency of this truth is unlimited,\\nand that any limitations placed upon this\\ntruth is an error that must necessarily\\nexist until the one so eriing can attain a\\nfull understanding of the universal law\\nunderlying this great truth, is one of the\\nfew questions with which 1 sh.ll hope to\\nentertain the reader of these brief pages.\\nHaving drank at the fountain of exist-\\nence fur a period of more than thirty\\nyears, and in that length of time having\\nsipped the crystal drops of Health,\\nPlenty, Ecstasy and Joy, and likewise\\nsipped the stagnant drops of Affliction,\\nPoverty Sorrow and Discontent, per-\\nhaps, then, it will not be venturing out-\\nside the bounds of probability to suppose\\nthat in relating a few reminiscences of\\nmy past life, together with a few from\\nthe lives and history of others, that I may\\nbe enabled to more clearly point out to the\\nreader a line of substantial evidence in\\nsupport of the premise at the beginning\\nof this chapter. If we accept as true the\\nstatement, or assumption, that a man s", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0015.jp2"}, "16": {"fulltext": "belief on a subject is the strongest influ-\\nence that can be thrown around him,\\nthen it would follow that it is just as im-\\nportant a matter to know that a thing is\\nfalse as it would be to know that a thing\\nIS true. Perhaps not a few of those that\\nwill read this little booklet are aware of\\nthe fact that I am, and have been for the\\npast five years, an invalid, as the result\\nof a fall which injured my spinal column\\nin the upper-dorsal region, to the extent\\nthat total paralysis ensued from the\\npoint of injury downward to the extrem-\\nities of the body. If the reader will\\nglance at the engravings in the front of\\nthis booklet, he can at once perceive the\\ndeep abyss which separates fortune from\\nmisfortune, observed from a physical\\npoint of view.\\nNow, from a material or purely phys-\\nical standpoint, the picture would seem\\nto present to the robust, healthy observer\\nwho has never tasted the dreg^ of affliction\\nand poverty, who has ever been able to\\nrise with the morning and go forth hap-\\npily and joyfully to his every-day labor,\\nto him, I dare say, the picture on the one\\nside v^ould scarcely more than remind\\nhim that the person portrayed presented\\nnothing more than an amateur gymnast", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0016.jp2"}, "17": {"fulltext": "or something of the kind. And from the\\nother side of the picture he would, per-\\nhaps, observe that the gymnast was in\\nrather poor health. But to the afflicted\\nmortal this picture would truly present\\non the one hand a multi-millionaire pos-\\nsessing everythig- that heart could desire,\\nevery luxury that wealth could command,\\na man of wealth who cruld conceive of\\nno material desire that his stor^Jiouse of\\nresources could not easily and immedi-\\nately -satisfy. And on the other hand it\\nwould present to him the poorest pauper\\nin all the land, a ghastly evidence of the\\ndeepest misfortune; a king stripped and\\nrobbed of his crown, dethroned and cast\\naside; a soldier disarmed and relegated to\\nthe prison of the enemy to revel in a\\nmnltiplicity of tortures, perhaps there to\\ndie and be forgotten; he would liken this\\nside of the picture to the motherless waif,\\ncast out upon the great ocean of misery\\nand want, to be cast about by every puff\\nof wind, to be driven by che ugly storm\\nof human selfishness, to lift its innocent\\neyes from the gutter of poverty in a vain\\nattempt to arrest a ghost of a smile from\\nthe passers-by, and perhaps to finally\\nperish because it knew n )t to whom it\\ncould turn for succor. But then this is", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0017.jp2"}, "18": {"fulltext": "the afflicted observer s view from a mate-\\nrial point only. If only lie can be\\nbrought to a realization of the ofnniscient\\nlife and there seek to unrlerstand the uni-\\nversal law in which the spirit life is sub-\\nmerged, then we will have stripped the\\nsecond side of the picture of its presup-\\nposf d horror, tiansforming it into a phiin\\nchart from which we can hope to budd\\nup another strong man with all of his\\nformer wealth, and then the afflicted ob-\\nserver can better understand the incalcu-\\nlable value of the adage, Where there\\nis a will there is a way. and we can bet-\\nter understand the undying words of\\nChrist when he said, To him that be-\\nlieveth, all thiag-s are possible, It when\\na man is overtaken by the storm of afflic-\\ntion he could then and there perceive the\\nwell-known maxim that, In course of\\nlife s pathway, successful progress is not\\nattained by never falling, but in rising\\nevery time we fall, then material mis-\\nfortune will have lost its volume of bit-\\nterness and man would no longer be a\\ncreature of circumstances, but would\\nhave builded his house upon a rock,\\nand instead of looking downward and\\nback wad and gradually sinking into a\\ndeep chasm of ingratitude and oblivion", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0018.jp2"}, "19": {"fulltext": "and wjiiidering ia the dark forest of dis-\\ncontent, he would lift his tearful eyes up-\\nward and look out into the immeasurable\\nsea of possibility before him. I cannot\\nconceive of any greater vital weakness or\\nbarrier to the universal progress of man-\\nkind than the time-worn I can t in\\nman. I here is not a day in a lifetime\\nthat we cannot hear some one say, 1\\ncan t. It has been my experience that\\nevery time I would stand aloof and say\\nI can t just thiit sure would I exclude\\neven the shadow of a possibility of I\\ncan, for if a man is controlled by his\\nbelief on a subject and he believed he\\ncould not do a thing, to the extent that\\nhe would not even try, and he refused to,\\nbecause he did not believe he could do\\nthe thing, then it would seem to prove\\nthe assumption that a man s belief is the\\nstrongest influence that can be thrown\\naround him. From this, then, we may\\nconclude that if a man would succeed he\\nshould assume everything to be true un-\\ntil he could, by actual trial, prove it to\\nbe the contrary. For, to believe in some-\\nthing that is really false is to do one s\\nself a great injustice. Suppose, dear\\nreader, that you should become very sud-\\ndenly disabled physically, as in my case.", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0019.jp2"}, "20": {"fulltext": "and your friends would begin to pity yon\\nand say, Poor fellow, he s going to\\ndie, his days of usefulness are over,\\nI m awful sorry, etc., do you know\\nthat while your friends mean well they\\nare unconsciously your enemies? They\\nare surrounding y(\u00c2\u00bbu with an atmosphere\\nof I can t, which, if accepted by you,\\nwill lead to unbelief in any chance for\\nyour recovery or possible future useful-\\nness. At this point I desire to inform\\nthe reader that I am a staunch believer in\\nthe universal law of suggestion; that is,\\nI believe that the subjective mind of the\\nhuman being is constantly amenable to\\nsuggestion sent out either by its own ob-\\njective senses or the objective or subject-\\nive senses of some one else. My belief is\\nnot founded so much on what I have\\nseen, read or heard from otheis, as it is\\nupon my own experiences, a few of which\\nvve shall note further on, and I ask the\\nreader to throw off his cloak of prejudice,\\nsuperstition, luck, etc., and if you are\\nreally desirous of investigating, I shall\\nhope to repay you for your time and\\ntrouble in reading these few chapters.", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0020.jp2"}, "21": {"fulltext": "CHAPTER II.\\nBeing aware of the the stern fact that\\na majority of mankind are rather pi one\\nto look at most things from a mere mate-\\nrial point of view, and that in making\\nsome premises herein contained, I shall\\nmeet with an overwhelming volume of\\ncontradiction from a few persons who are\\naddicted to interpreting things spiritual\\nt\\\\:i heincT those of the material. They seem\\nto forget that when ^lod created man\\nand placed him upon this earth that he\\ndid not intend that man should become a\\ncreature of circumstances; that is to\\nsay, that it was not and is not his will\\nthat any one man should partake of the\\nblessings of this life any more than any\\nother man, because he created man in\\nhis (God s) imaae and likeness, and\\nthen every man being in the likeness\\nof his maker w^ould be equal to every\\nother man, because things that are equal\\nand alike to the same thing are equal to\\neach other. Therefore any inequality ex-\\nisting between man and man must neces-\\nlarily come from Milan s misapplication or\\nmisunderstanding of the divine law that\\nGod decreed when he made man Then\\nhe being our creator and the diviner of", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0021.jp2"}, "22": {"fulltext": "8\\nall things, being- the designer and ruler\\nof the universe, then it would devolve\\nupon man to subniit to and accept the\\nlaw, for if we did not accept the law as\\nstated we would be making an open as-\\nsertion that God had not acted wisely in\\ncreating one man equal to every other\\nman. Now I believe that all men are\\ncreated equal. But some one will ask,\\nwhat about the idiot, that is totally void\\nof objective reasoning power? and in re-\\nply to such a question it should be suffi-\\ncient to say that all, or nearly all, of the\\nleadins: scientists cf nearly every country,\\nfor ages, have proved beyond the shadow\\nof a doubt that such cases as that of the\\nidiot were, in every instance, traceable\\nto a breach of the law ot nature by either\\nthe parents or some of the ancestry of the\\nidiotic child. And if any further evidence\\nwas required, then, I would point mv\\ninquiring friend to that passage in the\\nfirst chapter of Genesis, twenty-sixth and\\nand twenty-seventh verses, ^nd God\\nsaid, let us make man in our image and\\nafter uur likeness, and again in the next\\nverse, So God created man in his own\\nimage, in the image of God created he\\nhim, etc Therefore any inequality be-\\ntween men at birth most certainlv is the", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0022.jp2"}, "23": {"fulltext": "work of man and not of an all-wise Credi-\\ntor, as is believed by so man people\\nat this da} and time. The case of the\\nidiot, howev^er, is one of mental defect\\nonly, while cases of physical deformity\\nof every description would represent\\nmore materially the defects of the phys-\\nical. Now again some one will say,\\n\u00e2\u0080\u00a2Yes, all men are born equal, but all\\nmen do not remain equal. This is true in\\na material sense, but not so in the spirit-\\nual sense, because while there are T3roba-\\nbly no two men exactly alike tnaterially,\\non the (;ther hand from the spiritual\\nsense all men are necessarily alike and\\nequal, coming, as they do, from the^same\\nsource, and existing by virtue of the uni-\\nversal law of their Creator. Having sat-\\nisfied ourselves that all men are created\\nequal spiritually, let us proceed farther\\ninto the possible attainments of every\\nman I believe that the human mind is\\ndual in its nature; that is to say, man has,\\nor appears to have, two minds, each en-\\ndowed with separate attributes and pow-\\ners. One character of the mind is known\\nas the objective senses; viz., the senses of\\nsight, hearing, smelling, feeling and tast-\\ning, and the other character is known as\\nthe subjective mind, or soul, and is con-", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0023.jp2"}, "24": {"fulltext": "10\\nstantly amenable to the power of sugges-\\ntion The idea that ruan possesses a dual\\nmind is by no means new. In fact, phi-\\nlosophers of all ages have recognized the\\ntruth of the proposition. The early\\n\u00e2\u0080\u00a2Christian fathers proclaimed it also, as is\\nshown by the writing** of several differ-\\nent writers. T. J. Hudson in his Law\\nof Psychic Phenomena says, he ob-\\njective mind takes cognizance of the ob-\\njective world. Its media of observation\\nare the five physical senses. it is the\\noutgrowth of man s physical necessities.\\nIt is his guide in his struggle with his ma-\\nterial environment. Its highest function\\nIS that of reasoning. The subjective\\nmind takes cognizance of its environment\\nindependent of the physical senses. It\\nperceives by intuition. It is the seat of\\nemotion and the storehouse of memory.\\nIt performs it highest functions when the\\nobjective senses are in complete abey-\\nance. Therefore we can very readily\\nunderstand why some people can exert\\nsuch a marked influence over others. For\\ninstance the hypnotist will secure an\\nagreement with some person who is pas-\\nsive (some one who can readily concen-\\ntrate his will power on one subject to the\\nexclusion of all others), in which the", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0024.jp2"}, "25": {"fulltext": "11\\nsubject agrees to be put to sleep by the\\nhypnotist, and the ci)nsequenceis that the\\nopi i ator suggests to the subject that he is\\ngeltiug sleepy, etc., and the moment the\\nsubject can believe he is going to sleep he\\nwill go into a state of somnambulism, and\\nwhile in that state his subjective mind, or\\n^piiitual entity, will accept any sugges-\\ntion offered by the operator, provided it\\nis not one that would jeopardize or en-\\ndanger the life or honor of the subject,\\nin which case the subject will alwaya\\nawake, thereby disproving the theory ad-\\nvan ed by somepeople thata mancould be\\nmade to commit a crime while in the hip-\\nnotic Slate, except in cases where the\\nsubject s character is such that he would\\ncommit the crime of his own volition in\\nthe waking state. By this time the reader\\nmay have concluded that I have digressed\\nfrom the subject at issue and taken up\\nthe sul)ject of hypnotism. But while 1\\nwill concede that it may seem to be di-\\ngression, I do not lose sight of the fact\\nthat in the beginning of this little work 1\\npredicated, or premised, that Where\\nthere is a will there is a way, and in my\\nsear jh for evidence for proof I cannot\\nconsistently be any respecter of routes,\\nonl\\\\ in so far as they will lead to the", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0025.jp2"}, "26": {"fulltext": "12\\ntruth, and I will therefore just request\\nthe reader to assume the thiDo:s I say to\\nbe true until the truth or falsity of them\\nare successfully established, because I\\nknow thac Vhe truth is the truth, regard-\\nless of wjio tells it. It would, indeed, l)e\\na very imprudent investigator who would\\nrefuse to accept a truth because the per-\\nson who imparted it had not yet, in the\\neyes of the investigating, established a rep-\\nutation for vci-acity. It is a fact that\\nsome men are progressing, while\\nothers are continually failing. It is a\\nfact that some men wield a powerful in-\\ninfluence with the affairs of government\\nas well as in minor affairs, while others\\nseem to have very little influence wdth\\nanything or anybody. Now, there cer-\\ntainly ifi a cause for these consequences,\\nand let us seek diligent|y until we have\\nfound the whole truth.", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0026.jp2"}, "27": {"fulltext": "13\\nCHAPTER III.\\nFrom a physical point, I was a million-\\naire for a period ot twenty-six years.\\nThat I was unconscious of my almost\\nunlimited aggregation of physical re-\\nsources, is onl}^ too true, and is further\\nevidenced by the fact that I was not al-\\ntogether unlke the rest of the human\\nrace; viz., addicted to grumbling, con-\\ntinually complaining to myself, as well\\nas to others, of seemingly burdensome\\naffairs, attributing them to bad luck,\\nchance, etc., and in a good many in-\\nstances attributing the cause to the\\nwrath of God, iguorantly concluding that\\nhe had become very indignant at some\\nof my short-comings and was retaliating\\nby visiting- his wrath upon me, when, in\\nfact (as I can now fully understand),\\nthese seemingly burdensome affairs\\n(but in reality only trivial ones), were\\nnot attributable to luck, chance, or the\\nwrath of God, either; that is, in the sense\\nthai I bad so ignorantly supposed. But,\\non the contrary, I had either consciously\\nor unconsciously violated the universal\\ndivine law of nature which God decreed\\nin the beginning. Therefore, the very\\nact that the law had been violated", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0027.jp2"}, "28": {"fulltext": "14\\nwould, of necessity, bring- some degree\\nof punishment. Here some one will say,\\nYou have the cart before the horse.,\\nYou have asserted that you have vio-\\nlated the law, but you have not proved\\nor stated in what way, or the particular\\npart of the law in question that had been\\nviolated. Without making any retro-\\nspective researches into the past for\\nsome particular instances with which to\\nprove that the law had been violated in\\nany particular part, or way, as stated\\nabove, it should be sufficient to quote\\nfrom Job, thirty-fourth chapter, elev-\\nenth and twelfth verses, which says,\\nFor the work of a man shall he render\\nunto him, and cause every man to find,\\naccording- to his ways. Yea, surely\\nGod will not do wickedly, neither will\\nthe Almighty pervert judg-ment. From\\nthese passag-es it would seem to prove\\nthat if God caused these seeming- mis-\\nfortunes to be visited upon us, that in-\\nstead of being- wrath, in the sense that\\nwe g-enerally accept that term, it is his\\nlove and wisdom istead. Because He\\ndoeth all thing s wisely, and tGod will\\nnot do wickedly, therefore the violation\\nof the law would seem to me to be in\\nman s unbelief in God s wisdom in the", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0028.jp2"}, "29": {"fulltext": "15\\nmatter, accusing- his Creator of wrong-\\ndoing-, when he plainly says he can do\\nno wrong. There is not an instance of\\nsuffering- in my past life that I cannot\\nnow realize was caused either by a\\nbreach of the laws of nature or in uncon-\\nsciously complying with the law of sug--\\ngestion; that is, b}^ predicting- disaster\\nand makidg it inevitable, as did Job of\\nold, when he said, For the thing- which\\nT greatly feared is come upon me, and\\nthat which I was afraid of is come unto\\nme. (Job iii. 25.) If you will observe\\nthe person who is continually courting-\\nor fearing- disaster, they are the ones\\n^that are most g-enerally experiencing- it.\\nA g-reat many people have suggested to\\nme that God caused me to fall a distance\\nof some hfty feet, and thereby left me a\\na helpless cripple, for the purpose of\\ncausing me to live a more Christian life.\\nThis may or may not be true. But hav-\\ning- g iven a great deal of thought to this\\nI particular part of my case, and having-\\ngiven it some consideration from sev-\\neral points of view, it has occurred to\\ni me that to admit or conclude that he did\\nthis for the purpose above stated, then\\nhe has done me a special favor that he\\nhas not granted to others who have re-", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0029.jp2"}, "30": {"fulltext": "16\\ntained their health and vig-or all throug-h:\\na lifetime, lived very wicked lives andj\\nat last died unsaved, because God had\\nneg-lected to transform them into help-\\nless invalids. To conclude that God\\nwould g-j ant you or me or anyone else\\nany special providence or favor for the\\npurpose above noted, would be unscrip-\\ntural, becrause he has plainly said in\\nColossians iii. 25, But he that doeth\\nwrong shall receive tort the wrong-\\nw^hich he hath done, and there is no res-\\npect of persons. And ag*ain in Romans\\nii. 11, For there is no respect of per-\\nsons with God. Therefore, I do not\\nnow believe that he would visit misfor^\\ntune on myself or anyone else for the\\npurpose of causing us to forsake our\\nwickedness, because, if my understand-\\ning of God s plan of salvation is not rad-\\nically wrong, it devolves upon every\\nman to w^ork out his own salvation-/\\nthat is, the law has been set before us\\nwith the conditions plainly set forth,,\\nthat, Except ye repent ye cannot enter\\ninto the kingdom, etc. In fact, condi-:\\ntions of the law, or plan of man s salva-\\ntion, are so plain and uniform that there\\ncould be no valid excuse for mismter-\\npretation of it. For God to intercede in:", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0030.jp2"}, "31": {"fulltext": "17\\nmy behalf, as indicated in the above par-\\nagraphs would be granting- to me spe-\\ncial providences, which would be a plain\\ncontradiction of what Paul meant, or at\\nleast what he said, Work out your own\\nsalvation with fear and trembling-.\\n(Philippians ii, 12.) In fact, there is no\\nreason for supposing- that there would\\nbe any divine interception in any case,\\nfor the law has been g-iven to man with\\nseeming-ly adequate emphasis upon the\\nsubject to leave no doubt in the minds\\nof men seeking- for the truth, as to\\nwhether it was intended for man to ac-\\ncept the plan of salvation of his own\\nvolition, or whether God was to provide\\nsome special means for the salvation of\\nsome souls. In my opinion ig-norance,\\nand especially ignorance of the divine\\nlaw g-overning- man, is today, and has\\never been, the g-reatest barrier to human\\nprog-ress and civilization. It has caused\\nmore disaster, suffering-, poverty and\\ng-rief than all the wars and pestilences\\nthrough all the ages. Ig-norance makes\\nmillionaires, likewise by the same virtue\\nI it makes paupers. It causes misappro-\\nI priation and misappli. ation of proper\\neconomics in the affairs of government,\\ni It is the media throuj/ i which one man", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0031.jp2"}, "32": {"fulltext": "18\\ncomes to believe he is better, and there-\\nfore possesses more transcendent power\\nthan others of his fellow men. It is ig--\\nnorance that causes oppression, depre-\\ndation and povert}^ to be visited on one\\nclass of people at the caprice of another\\nclass. Ignorance is the cause of any\\nmaterial inequality existing- between\\nman and man. In short, if we will make\\na fair and unprejuced retrospection into\\nour past lives, there is not a mother s\\nson of us that will not (if he is consci-\\nentious) quickl}^ confess that all his past\\nills and failures were either directly or\\nindirectly attributable to his ignorance\\nin one way or another. However, I have;^\\nnoted one particular trait amonsf most\\npeople (and in myself as well as others)\\nwho are inclned to confess their lack\\nof knowledg-e in the past (and present\\nas well); that as a rule they are decid-\\nedly more ready to confess their ig^no-\\nrance in material thing-s than they are\\nto confess their ignorance of spiritual\\nthings. For instance, ask some irrelig-\\nious, uneducated man why he has no ed-\\nucation, and he will invariably enter into\\nan explanation at once, saying, that he\\ndid not or would not go to school, re-\\nfused to study, etc., in fact admitting", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0032.jp2"}, "33": {"fulltext": "19\\nthat he had ^wasted many opportuni-\\nties, that he could now see clearly\\nwherein his ig-norance of the staple value\\nand beuetits arising- from education was\\nthe prime cause of his refusing- or neg-\\nlecting- the golden opportunities. In\\nfact it is not often that we encounter\\npeople, especially those who are ad-\\nvanced in years, who will not unhesitat-\\ningly confess that they would give mil-\\nlicms if ihey could only retrace their\\nfootsteps just a few years; if they\\ncould only start life s journey over\\nao-ain they would live such a different\\nli*fe; thev would have wealth, health,\\ncharacter, and in fact everything. Thus\\nwe can see, when we thus reflect, that\\nour hardships, our losses, our diseases,\\nand the multitude of evils that doth\\nbeset us are, in every instance, attribut-\\nable in some degree our ig-norance in\\nbuch cases. Now if we ask the same ir-\\nrelig-ious man why he is not a Christian,\\nand ihe greater portion of his explana-\\ntion will be an attempt to excuse himself\\nin some wav, and to try to shift the\\nblame onto the shoulders of someone\\nelse, and in some cases will g-o so far as\\nto assert that -a man will live till he\\ndies, anyway, and that I am as g:ood", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0033.jp2"}, "34": {"fulltext": "20\\nas Jones, or someone else, admittiop- his\\nIgnorance of material thing-s, and assum-\\ning- to be omniscieut concerning- the\\nspiritual If we could only be bioug-ht\\nface to face with ourselves as we\\nreally exist and perceive the latent spir-\\nitual as well as the material possibili-\\nties that are occult within us, then we\\ncould beg;in to more fully appreciate\\nwhat Christ said in the parable of the\\nmustard seed. (Matthew xiii. 31- 32).\\ni", "height": "2576", "width": "1807", "jp2-path": "exmillionaireele00wrig_0034.jp2"}, "35": {"fulltext": "21\\nCHAPTER IV.\\nSome apparently inactive men make a\\ngrand success, while others, that appear\\nto be unusuallay energetic, are continu-\\nally making decided failures. Some peo-\\nple we meet are always happy and just\\nbeaming with smiles, whde others are the\\nvery pictures of desolation, discontent\\nand sorrow. Nv.w I believe there is a\\ncause for every effect. And it a man is\\nvery successful, there is a cause for it; if\\nhe is continually failina:, there is a cause\\nfor it. If we have some friend or ac-\\nquaintance that is always overflowing\\nvyith kind words, smiles and agreeable-\\nness, there is a cause for it, and, if on the\\ncontrary, we have ocquaintances who are\\ncontinually clothed with an atmosphere\\nof uuhappiness, unkindness and unwill-\\ningness, there is a cause for it. There is,\\nperhaps, no better teacher or instructor\\non this subject of cause and effect than\\nour experiences of the past, together with\\nsome interpositions of history. I\\nknow of no strong-er influence that can\\nbe brought to bear on the mind of man\\nthan those resulting from actual ex-\\nperience. Because if a thing is tested by\\nexperience, then we are able and willing", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0035.jp2"}, "36": {"fulltext": "22\\nto bear testimony a8 to the truth or fal-\\nsity nf the results. It has been said that\\ndetermination (will power) is the great-\\nest weapon that man can wield, and I\\nbelieve it is true, for I have had the\\npleasure of testing it with the fire of ex-\\nperience. When 1 fell and was crippled,\\nthe first thing that entered my mind was,\\nthe idea that the injury was fatal, and 1\\nseemed to realize at once that I was dying.\\nI saw the Angel of Death standing near\\nme, as if impatient to bear me away. Be-\\ning perfectly conscious (strange to say)j\\nI realized all that was happening. The\\nblood was gushing from nostrils and\\nmouth, it was fast -dawning on me tha^^,\\nthe things which I saw were not imagin-\\nary; I was face to face with a stern real-\\nity: I could feel myself being borne away\\nand could hear the roaring torrent; I was\\n**nearing the river: the voices of those\\naround me seemed to die away in the dis-\\ntance, things which had only seemed to\\nbe were fast becoming real; something,\\nwas going to happen, and to tell that I\\nrealized it fully would be putting it mild-\\nly, indeed. At this point it began to\\ndawn on me that I could not afford to\\ndie, that I was not preoared, and that I\\nmust free myself. I thought of, Where", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0036.jp2"}, "37": {"fulltext": "23\\nthere is a will, there is a way, and de-\\ntermined to put it to the test. Then and\\nthere the determination was made, and\\nimmediately the picture of death began\\nto recede, the crisis was over, the pall of\\ndeath had been lifted and the tiny rays of\\nhope began to shine through my dark-\\nened temple, and it is my greatest pleasure\\nto say to you, dear reader, that the sun\\nof hope is still rising higher and higher\\ninto the deep blue sky of expecta-\\ntion. And while I am yet a helpless in-\\nvalid, and sometimes the sky is darkened\\nfor a moment with clouds of impatience,\\nI am so glad that the beautiful sunshine\\n\u00c2\u00abf hope is becoming more and more radi-\\nant as the days and weeks come and go,\\nand all because I know that Where there\\nis a will, there is a way.\\nNow, some one will exclaim that I\\nonly imagined that I was dying; that\\nthose things of which I was so cognizant\\nw^ere only hallucinations that were super-\\ninduced by fear or fright. But, if my\\nmemory serves me rightly, this so-called\\nimagination was so laden with the odor of\\nreality that I shall ever remember it as\\none of the decidedly real things of the\\npast instead of the so-called imaginary\\nones. Someone else will say, It was not", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0037.jp2"}, "38": {"fulltext": "24\\nray will povver or determiDation that\\ncaused me to rally, bu: that God\\ngranted me SPECIAL providence In\\nthis I heartily concur, with the exception\\nor omission, of the special part of it.\\nInstead of God granting me any\\nsp::cial attention or providence on the\\nabove occasion, it was (in my opinion)\\nthe rever-e. That is, I was granting Him\\nMY special attention. That is to say, that\\nI simply complied with the law^ My\\nlife was in jeopardy, the inevitable result\\nwas fast becoming apparent, and the mo-\\nment that I placed my sub-conscious\\nmind or soul en rapport with God, the\\nwork was done, the crisis was past, anc*^^\\nthe principal deductive conclusion from\\nthe occurrence is, that there was no spe-\\ncial intercession in my behalf, but hav-\\ning complied with the conditions neces-\\nsary in such cases, the very results fol-\\nlowed that could not be obtained other-\\nwise than by a full compliance wilh the\\nrequired conditions. For God is with us\\nalways, even unto death. And again,\\nAnd said unto him, if thou canst be-\\nlieve, all things are possible to him that\\nbelieveth, which proves that all that\\nwas necessary for me to do was to be-\\nliete in the law and thus receive", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0038.jp2"}, "39": {"fulltext": "j 25\\nceive the reward of my faith. God did\\nNOT grain me any special favor, but sim-\\nii ply redeemed his promise, Lo I am with\\ni thee always, even unto the end. A\\nnund)er of persons have asked liie if I\\nprayed during the time that I was so near\\nli death. To say that I prayed would be\\nI giving it very mild emphasis. I didn t\\ndo anything else BUT pray. But I did it\\nI secretly, of course. in relating my\\naimost miraculous rescue from the\\njaws of deal h to a number of different\\nI people, it has brought forth a number of\\n(to me) very odd, and not in a few in-\\nstances, very impertinent questions. One\\nrtuinister whom I met in Indianapolis, In-\\ndiana, and towhom was i^^latiag the\\ni cause of my^affictionj said, Are you a\\nsinner? and after receiving a reply in\\nthe affirmative, he informed me that\\nsinners could not expect providence so\\nlong as they were unconverted. I a- ked\\nI him what must a man do to be converted?\\nand he replied, Believe in the Christ,\\nI the Savior, and confess him openly before\\nman I asked him if a confession s^^\\neretly between the sinner and his ^rod\\nwould not do as well as before man. He\\nI replied that he had no confidence in a\\nman who had not or did not expouml", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0039.jp2"}, "40": {"fulltext": "26\\nand exhort the religion of God upon the\\nhighways, in the streets and in the\\nchurches. Upon parting he bade me\\nadieu, with a regret that he could not\\ntell me more, and so sorry that I\\ncould not hope to recover and to trust\\nthe Lord, for he had maimed me for\\nlife, and that I should be reconciled to\\nit because G)d bad willed it. He did\\nnot ASK me whether I was a converted\\nman or not. He evidently concluded\\nthat becau-je I confessed that I was a sin-\\nner, and was not a member of any church,\\nthat I must surely be unconverted and\\nwithout hope. His intentions and con-\\nvictions were no doubt conscientious.\\nBut to send such a man (a man with such\\nan ultra-opinion concerning the laws of\\nGod) out into the world to gladden the\\nhearts of the downcast, to dry the tears\\nof weeping mothers and orphans, to con-\\nstrain the wicked men to turn and live\\nariaht, to speak encouraging words to\\ndistressed souls, and to smoothe the fe-\\nvered brow of the afflicted with the ten-\\nder hand of sympathy and hope, would\\nbe an expedition that the unfortuates\\nthroughout the land would probably not\\nhail with any great degree of enthusiam.\\nThere was a cause for the man s narrow-", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0040.jp2"}, "41": {"fulltext": "27\\nnevss of opinion, and that it was broaci ig-\\nnorance, will not be gain-said.\\nNo man who is sauc in mind will deny\\nthat there is hope for every living man.\\nTo predicate that an unconverted living\\nsinner, is without hope, is to make an as-\\nsertion, the absurdity of which is only\\nexceeded by the ignorance of an author.\\nHowever, in the case above noted we no\\ndoubt have an exceptional one, for there\\nare very few religiously-professing people\\nwho do not hold forth some degree of\\nhope for their more unfortunate fellow\\nmen, and more especially do they hold\\nforth some emblem of hope to the way-\\nfaring smner. I believe the spirit of God\\nis in everv man, regardless of sect, color\\nor race, and that every man can and will\\nhave power to do good just in proportion\\nto the degree in which he recognizes the\\nOMNIPOTENT LAW of his CREATOR. I be-\\nlieve every man is horn with the divine\\nspirit within him. I believe that with\\nthe proper recognition of the God-spirit\\nwithin, that every man can be the master\\nof hi^ circumstances. I believe that with\\nan equal recognition of the power of God\\nwithin us, there could be no one man any\\nmore powerful than another I believe\\nthat every man will be saved from his", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0041.jp2"}, "42": {"fulltext": "2a\\nsins the moment that he recognizes the\\nChrist-spirit within him. But some will\\ns^y, Could not a man recognize tiie in-\\nward spirit without repenting of his\\nsins? I say no. For belief (faiih) leads\\nto repentance, and without repentance a\\nman could not be brought to a recogni-\\ntion of the God-spirit within him. There\\nfore, if a man believe (have faith; first,\\nthe repentance and recognition would\\nfollow.\\n..i ic?", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0042.jp2"}, "43": {"fulltext": "29\\nCHAPTER V.\\nAll men l)eing horn equul, according to\\nthe divine law of the Creator, then hy\\nvirtue of tliis Law of Creation, every man\\nliving has an undisputable right to lay\\nclainr to his legitimate and insei)arabre\\nrelation to his Creator. If man df es not\\ndemand his rights, and concedes that some\\nother man is mor entitled to divine re-\\nliitionsiii|) than him-^elf, ha is sin)ply\\ncheating himself outof his spiritual birth-\\nright.\\nJ do not concede to any man any greater\\npossibility of- religious attainment than I\\nclaim for myself;. I do not claim for myself\\nany religious rights or possibilities that I do\\nnot cheerfully concede to every other man.\\nIt Uu^ been said that man s weakness\\nwas a tirst cou^ifi to man s .ignorance^-;\\nBut after having given the subject some\\nstudy it has u ecu red to me. that the rela-\\ntionsiiip is much closer than that of first\\ncousin. Insteudof using the terms ig-\\nnorance and ^weakness, it seems to\\nme that it would sound more appropriate\\nto say, ignorance senior and ignorance\\njunior, because ignorance begets weak-i\\nness.. If it was not for our ignorance:\\nof things, AVQ would, not be weak in any-.", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0043.jp2"}, "44": {"fulltext": "30\\nthing. There is no valiH excuse for any\\nman to be oppressed, or weak, after he\\nhas recognized the divine hiw nf his Cre-\\nator. To recognize the law does not\\nmean that you should merely take it for\\ngranted that these things are true and\\nthen sit down and wait for results. In-\\nvestigate the question; decide within\\nyourself that there is nothing within the\\nbounds of individual aVtainment that you\\ncannot !successfull reach; if some man\\nwith whom you are acquainted is enjoy-\\ning life nore than yourself, resolve that\\nthere is no blessing to good for you, and\\nif you enter religiously and conscien-\\ntiously into the matter, armed with an\\nunprejudiced determination to probe the\\ndepths of the mystery, your efforts will\\nundoubtedly be crowned with success. A\\nman s efforts must be religiously insti-\\ntuted and directed, before he can hope to\\nobtain the reward of truth. V\\\\ hen a\\nman has recognized the law of God, he\\nhas repented of his sins, he has forgiven\\nand expelled from his soul (not hi heart)\\nevery thought of malice or unkind feeling\\ntoward every living man. In my opinion,\\nto forgive a man is to concede to him ev-\\nery possible blessing that life affords, and\\nif we forgive a man in this manner we have", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0044.jp2"}, "45": {"fulltext": "31\\nplaced ourselves in a position or attitude\\nto receive a priceless reward. Forgiveness\\nof this kind will stand forever; it will not\\nbe annulled. We cannot expect to be\\nhappy so long as we have one iota of ma-\\nlicious feeling in our minds against any\\nliving person. One hour of spiritual hap-\\nuiness is worth more than a lifetime spent\\nin rejoicing in the misfortune and down-\\nfall of a fellow man. Such rejoicing may\\nseem delightful for a spell, but ultimate-\\nly it will assume the distinct flavor of re-\\nmorse and soriow.\\nEvery thought which animates from\\nthe mind is going to bear fruit, either for\\nthe good or the bad. If we live in im-\\npure thoughts we will be impure in our\\nlives. I believe there is only one way to\\nget religion, and if my view of it is wrong,\\nI stand ready to forsake it the moment\\nsome person or cause will point out to me\\nthe defects or impotency of its effective-\\nness. I am open to conviction; I am\\nwilling to adopt Watt s couplet:\\n**Seize upon truth, wher er tis found.\\nWhether on Christian, or on heathen\\nground.\\nBefore a man can do a thing, he must\\nBELIEVE he can do it. Therefore, If a\\nman is desirous of becoming religious.", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0045.jp2"}, "46": {"fulltext": "32\\nthe first thing to do is to believe that he T\\ncae do so, and if he will believe he can, f\\njust that certain he will obtain it. As\\nsoon as he has believed, he has also re-\\npented of his sins and his soul is made\\nhappy, because he has realized the spirit\\nwithin hitn, he has realized that he is\\nSOUL and not flesh; he Las found the\\nfountain of eternal happiness. He, is no\\nlonger a weak .worm, but is at once\\nready to demand his rights to his inherit-\\nance. He does not concede to any mor-\\ntal any power that he does not claim for\\nhimself, and he will not claim any rights\\nor power that he will not concede to all\\nother men.\\nI believe, in fact I, know that the work\\nof becoming religious is a matter that can\\nonly be obtained by a: direct correspond-\\nence with God. It must be arranged be-\\ntween man and his Creator, regardless of\\nany other person. or influence, because\\nGod s laws are immutable and unchange-\\nable, and he has madeit plain and compre-\\nhensive that we must work out our own\\nsalvation with fear and trembling. If a\\nman tells me lam wrong about a thing,\\nthat my views are wrong, etc., it is not\\nright, then, that I should become angered\\nand vilify and otherwise abuse him. If I", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0046.jp2"}, "47": {"fulltext": "33\\nam a seeker of the truth, an hones inves-\\ntigator, ever ready to search diligently\\nafter truth or f.ilsity of a thing, I will at\\nonce (if 1 am not positively sure of the\\nmatter in question) institute a rigid and\\nardent search, and if I find that my views\\nor methods are wrong, then it would not\\nbe fair if I did not at once confess the\\nunvarni!r\u00c2\u00abhed truth of the results. A truly\\nChristian man is constantly finding some\\ngood to do; he is at all times ready to\\nlend a helping hand; he has no time to\\nengage in ignominious disputes; he does\\nnot brand a man as an impostor because\\nof his idiosyncrasies; he does not perch\\nhimself* on a goods box and while his\\nopportunitiesaway, whittling and cursing\\nIt is not the Christian man that roams the\\nstreets in idleness from dayto day, waiting\\nto be knocked off his feet by adisf\u00c2\u00bbngaged\\nstreak of good luck, while his diligent\\nand faithful wife is bending her frail and\\naching body over the wash tub in a feeble\\nbut earnest effort to fight wolf from the\\ndoor, and possibly have enough left with\\nwhich to partly clothe the innocent but\\nragged babes. It is not the Christian\\nman who spends his last dollar for drink\\nand then kicks because flour is so high.\\nIt IS not the Christian man who howls ca-", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0047.jp2"}, "48": {"fulltext": "34\\nlamity every time the crops fail, and\\nprophesies our propenquity to the millen-\\nnium everv time he hears a clap of ^hun-\\nder during a pleasant sutnmer shower.\\nThe Christian does not make a contour\\nof half a dozen blocks to avoid a meeting\\nwith some of his creditors. He does not\\nspeak unkindly of his neighbors because\\nthey are accumulating and ho is not. He\\ndoes not bore his fellow men by inadvert-\\nently dogmatizing on his particular view\\nof religon, and at the same time deny to\\nhis fellow man the right to worship ac-\\ncording to the propensity or dictation of\\nhis own conscience. He does not contin-\\nually and unhesitatingly prognostlate on\\nthe inevitable damnation that will be\\nvisited upon man who does not belonn to\\nthe church. He does not turn a deaf ear\\nto an honest appeal for help, because\\nBrtoher So-and-so did likewise. He\\ndoes not visit the sick and afflicted, and\\nthen scarely \\\\vait to be seated before he\\nbegins to preach eternal woe, destruction\\nand otherwise, surrounding the patient\\nwith an atmosphere of lachrymose imag-\\ninations. He does not go in debt for\\nfine linen, and then wear it to churches\\nand theaters with the sole ambition of\\noutshining some other person who is am-", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0048.jp2"}, "49": {"fulltext": "35\\nply able to afford the same gorgeous at-\\ntire at ton tiQies the price. He does not\\ndonate liberally towards the building of\\ngorgeous church edifices and then refuse\\nto buy ;t pencil from an orphan girl be-\\ncause business is s\u00c2\u00bbi dull or times so\\nhard. He dues not go to the dramshop\\nand imbibe the ruinous drug, treat the\\ncrowd M time or to, and then go home\\nin THE morning and administer atro-\\ncious tnut unlawful abuse upon his neg-\\nlected wife because she reminds him that\\nshe is seriously in need of a few yards of\\ngoods with which to make a cheap dresj\\nto wear while out doing the milking and\\nwhile I.c sits by the fire and whittles and\\nwonders why it is that times don t get\\nbetter.\\nNay, indeed, .he man who is doing\\nthe things indicated in the preceding\\nparagraphs is far from a Christian.\\nThe Cluistian is too busy doing good to\\nspend his time drawing pictures of the\\nfathomless depths ofeternal death that\\nis sure to be meted out to the man whose\\nstyle of worship does not accord with\\nthat of his own. The Christian man finds\\nno lime to whittle white-pine and de-\\nnounce the government. He is not pro-\\ncrastinating from time to time, waiting", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0049.jp2"}, "50": {"fulltext": "36\\nfor the traditional streak of good luck,\\nand if he has studied closely the laws of\\nthe natural things, or very closely ob-\\nserved the every-day phenomena of\\ncause and effect, he will be too wise to J\\nbelieve in luck, chance, etc. He is too\\nindustrious and ambitious to su:ffer his\\nwife to tight the wolf with the hum\\nof the washboard.\\nHe does not appropriate his money for\\ndrink at any time, regardless of the price\\nof food. He does not anticipate calam-\\nity; he is always looking forward, not\\nbackward. He will not consciou-dy avoid\\nhis honest and legitimate debts. He does\\nnot envy his neighbor and speak un-\\nkindly concerning him because of his\\nneighbor s honestly-acquired accumula-\\ntions. He concedes to every man the pos-\\nsibility or, and the potency of the law of\\nsalvation, without respect to church,\\ncreed, color or race. He has a mind of\\nhis own, and will allow his own power of\\nreasoning to predominate (more espec-\\nially in matters of vital import), instead\\nof being so unfair as to subordinate his\\nown mind to that of some one else. He\\nhas always a word of cheer and sunshine\\nfor the afflicted, the disconsolate and the\\nwicked. He understands the Divine Law", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0050.jp2"}, "51": {"fulltext": "37\\nof Creation, aad therefore, is fully aware\\nthat fine clothes will not add anything tu\\nhim, as a true citizen, a true gentleman,\\nor as a true Christian. He does not turn\\na deaf ear to the sobs of the orphan or\\nthe helpless, but listens with a compas-\\nsionate Soul, and the least ot his contri-\\nbutions to such a cause is a kind word of\\ncheer from his sympathetic soul. He sur-\\nrounds his family with an air of sunshine\\nand happiness, he does not heap atrocious\\nhardships and abuse upon any living soul,\\nor impose a rebuff upon the honest and\\nrighteous ambitions of any one. But is\\never ready with his word of cheer, his\\nsmile of sunshine, his pleasant attitude\\nand his helpinghand, to concede to every\\nman the same volume of Divine blessings\\nthat he, himself, enjoys.", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0051.jp2"}, "52": {"fulltext": "CHAPTER VI.\\nIs it rig-ht, or wrong, for a man to\\nwork? This is a question that can only\\nbe successfully answered by a direct\\nyes or no. To say that there are a g^reat\\nmany people throughout the land who\\nare clamoring for some legitimate ex-\\ncuse, that they could offer, and one that\\nwould be acceptable to the great mass\\nof toiling millions, as proof, that it was\\nwrong to work, would be nothing short\\nof the truth. To engag-e in, or practice\\na course ot honest labor, is either entirel}\\nright or else it is entirely wrong. There\\nis no half-way house on the road, as we\\ncr )ss the broad plain that separates right\\nfr.m wrong. It seems to me that there\\ncould be no higher or more noble ambi-\\ntion within an Honest man s desire, than\\nthat of honest labor.\\nIn Genesis, iii, 19, God told Adam that\\nIn the sweat of thy face shalt thou eat\\nbread! If God had not made the com-\\nmand to Adam, there would still be no\\nground for a belief that it is not right\\nand just to work. In fact there is such\\nan unlimited amount of unimpeachable\\nevidence available, to prove the righte-\\nousness of honest labor that it really", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0052.jp2"}, "53": {"fulltext": "39\\nI seems absurd to raise such a question. I\\n.cannot conceive of a more unhappy man,\\njior a more complete failure, than the man\\nI that has no work to do. A man that can\\njj conclude that there is nothing; for him\\nj! to do but to sit idl}^ and wait throug-h a\\nwhole lifetime and wonder why it is that\\njlifeisso empty and utterly void, until\\njl remorseless Time with his ag-ed locks\\nappears and beckons to him that litV is\\no er, such a man would indeed present\\nthe most unhappy spectacle that one can\\nimagine.\\nHonest labor means a great deal more\\nthan is g-enerally understood, and not\\nuntil all mankind can righteously unite\\nj in bestowing- upon honest labor that\\nvolume of universal honor, distinction\\nand g-oodness, to which it is entitled, just\\nthat long will honest toil be looked upon\\nby a band of Plutocrats, Demagog ues and\\nHobos, as being- an^^thing but honorable\\nI and upright.\\nWe can look about us at any moment\\nin life and see innumerable monuments\\nof unquestionable evidence that bear\\nwitness to the honor and virtue that is\\nobtained throughlabor. Work, of course,\\nis necessarily divided into, two general\\nclasses, viz: Mental and Physical. When", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0053.jp2"}, "54": {"fulltext": "40\\nwe refer to A working- man it Is most-\\nfrequently construed to refer to Physical\\nexertion. Mental exertion or brain work^\\nas it is g-enerally accepted is not apart\\nand aside from that of Physical exertion,\\nas it is g enerally but thoug^htlessly con-\\nstrued to be by many people. There is\\nno task of Physical labor that does not\\ncarry with iL in a greater or less degree\\nthe task of mental exertion. In fact, I\\ndo not think there can exist, or at least,\\nI do not think there is extant, a legitimate\\nstyle or class of Physical exertion that\\nrequires as much force and tedious labor\\nto accomplish as does most problems of\\na mental character.\\nThe man engaged in the pursuit of\\nagriculture hnds that in order to obtain\\ndividends from the business, he must\\nexercise his mental man as much or more\\nthan the physical. Hence we notice that\\nout of a number of men engaged in some\\nparticular line of business, that success\\ndoes not necessarily attend the one that\\ninstitutes the most laborious physical\\nexertion, but more frequently we note\\nthe phenomenal success of the ones that\\nhave given their business the mental\\nstudy and attention that is necessary to\\nbring any vocation or business to a sue-", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0054.jp2"}, "55": {"fulltext": "4 1\\n[cessful attainment. There are several\\nj types of men whom some of us\\nji meet every day that are hostile\\nI to honest work in any form whatever.\\nSome of them are not so much ag-ainst\\nhonest labor as they are ag ainst the men\\nor people that are doing honest labor.\\nThis element of people are most g^ener-\\nally to be found among men of affluence,\\nwho have so far departed from the paths\\nof Rig-hteousness, and who have allowed\\ntheir sense of reason and their respect\\nof liberty to be usurped by an inhuman\\nand g-reedy desire to accumulate g reat\\nwealth, irrespective of the principles of\\nhonesty and integ^rity, induced princi-\\npally because they have not learned the\\nhonest virtue embodied in the pursuit\\nof labor (and perhaps they never did an\\nhonest da3^ s labor in their lives), and in-\\nduced partly by disresrarding their true\\nGod, and substituting one made of g old\\nI and silver.\\nIt g oes without saying that when a\\nman can or will consent to subordinate\\nhis living- God to one that is as inor-\\nj g-anic, impotent and void as one made of,\\nI and by, the hands of men, and falls\\ndown and worships at its shrine, that\\nsuch a man or person could not be ex-", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0055.jp2"}, "56": {"fulltext": "42\\npected to respect or recognize, in any\\ndegree or form, the honesty and virtue\\nof honest labor. Neither is it logically\\nreasonable to suppose that, such a man\\nwould have any degree of respect for the\\nwelfare or happiness of the toiling\\nmUligns.\\nV\\\\^hen people speak of or use the\\nword, hobo, the}^ generally refer to a\\nclass of idle men who make a practice of\\nroaming, in an incorporeal manner, from\\nplace to place, and seemingly with no in-\\ntentions or ambitions higher than that\\nof self-imposed idleness. Now, in my\\nopinion, there is another class of men\\n(people) that I consider have laudably\\nearned, and rightly deserve, the benefit\\narising from the right and title of\\nhobo, and 1 can cite the reader to\\nsome very substantial evidence in sup-\\nport of my opinion on the subject. The\\nclass of men or people to which I refer\\nare the inactive or sederetary young and\\nmiddle-aged men who are really too dila-\\ntory to make a roaming hobo. They are\\nthe men who are always fortunate, or\\nrather unfortunate, enough to have a\\nfather or widowed mother, or at least\\nsome relative or friend, upon whom they\\ncan impose for their sustenance, and", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0056.jp2"}, "57": {"fulltext": "43\\naside from ihe efforts they are of neces-\\nsity compelled to make to eat, etc., they\\nseem to be inert and completely non-\\nproiarressive.\\nThey are the men (more especially\\nyoung- men) who, for some c .use or\\nother (lack of ambition in many case.-),\\nhave st me time in the past held a con-\\nsultatii n Avith his mag-niiied imag-ina-\\ntions and concluded that it never was in-\\ntended for me to work; I was cut out for\\nthis or for t])nt, etc. Instead of rivet-\\ning- his intentions and determination on\\n\u00e2\u0080\u00a2success at any price, he has settled\\nhimself into a statei of inactivity and in-\\ndolence and there remains until he dies,\\nor if he is inclined to be long--winded\\nabout ii. until his source of sustenance\\nor matt rial supplies are for some reason\\ndiscontinued.\\nIn a g-(\u00c2\u00bbod many instances this is the\\nstraw that broke the camel s back.\\nFor when his supplies are no Ibng-er\\nforthcoming-, he has either to g-o td work\\nand earn his livelihood, or secure .it by\\nunfair and dis honest methods. Then\\ncomes the crisis. He has hever done\\nany work; he is a strang-er in the field\\nof labor; he has never earned his bread\\nby the sweat of his brow; he has never", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0057.jp2"}, "58": {"fulltext": "44\\nlearned that any great success must be\\nattended with, and attained through,\\ng-reat labor. However, he tries to se-\\ncure first an easy position; next he\\nseeks for something- not so easy, and\\nfinally succeeds in g^oing- to work at hard\\nlabor. Thereupon he discovers that he\\ncannot fulfill the task given him by his\\nemployer. In fact, he has dissipated\\nhis strength and vitality through long-\\ncontinued idleness, and while his phys-\\nical dimensions and general make-up in-\\ndicate muscle and strength, in reality\\nhe is weak and debilitated. After a few-\\ndays or weeks trial, his employer dis-\\ncharges him. He tries repeatedly m\\ndifferent localities, but meets with dis-\\ncouragement; he can find employment,\\nbut he is unacquainted with any kind of\\nwork; he is entirely inexperienced; and\\nafter a few repetitions, followed by con-\\ntinued rebuffs and reprovals, he at\\nlast concludes that he must look else-\\nwhere than in the field of labor for means\\nof acquiring a livelihood; he decides that\\nwork (labor) is too hard. But what can\\nhe do? He is not an artisan; he has no\\nlegitimate profession, and his unscrupu-\\nlous and pugnacious disposition wins\\nhim no friends.", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0058.jp2"}, "59": {"fulltext": "45\\nSeeing- his deplorable circumstances,\\nhe beg-ins to despair;he is indeed now be-\\ng inning to realize his etiquity; his purse\\nis depleted, and he decides to end his\\ntroubles or, in many instances, he re-\\nsorts to or undertakes to secure funds\\nthroug-h some conspiracy or fraud, he is\\ndetected, imprisoned and convicted, and\\nthus ends his unhappy career in dis-\\nhonor, disappointment and disg-race.\\nThere can be no doubt but that a larg-e\\nper cent, of the criminals and suicides of\\nthis age are persons who never learned\\nto work. As indicated in the last few\\npag-es, they have spent their youth in\\nloitering- idleness and inactivity, because\\nthey were not required to work and hus-\\ntle for a livelihood. We can and do see\\nthis type or class of persons every day\\nThey are to be found almost entirely in\\nthe cities and towns. They are to be\\nfound in every class of society. Now,\\nwhile there are a multiplicity of tribu-\\ntary causes for the unpleasant condi-\\ntion of these inactive hobos, in ray opin-\\nion the prime cause is their ignorance of\\nand misconception of the honorable\\ncharacter of honest labor, both mental\\nand physical. It would be very unfair\\n(in the majority of cases) to censure", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0059.jp2"}, "60": {"fulltext": "46\\nthese unfortunates, for the reason thai\\nnine out of ten such cases the parents\\nor relatives, upon whom he has been al-\\nlowed to depend, are primarily to blame.\\nThe}^ have thoug-ht that they were\\ndoing- good, when, in fact, they were un-\\nconsciously and unintentionally doing-\\nharm.\\nThese unfortunates are not to be\\nlooked upon in a despicable manner by\\nthe more fortunate people. These un-\\nfortunates w^ere born equal to every liv-\\ning man. They are possessed with a\\nwill-power sufficiently strong and potent\\nlo make them- just as noble and progres-\\nsive as any man, if they could or would\\nbelieve it, and then set to work to con-\\ntrol their circumstances, instead of al-\\nlowing their circumstances to control\\nthem.\\nWe must not despise our fellow men\\nbecause of their ignorance on a subject,\\nfor to do this would be substantial evi-\\ndence of our ignorance of the law of cre-\\nation. Judge not, that ye be not\\njudged. If we will make a tour of in-\\ntrospection into our own inwardness,\\nwe will find that there are others. We\\nmust not conclude that we are better\\nthan our fellow man, We must not de-", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0060.jp2"}, "61": {"fulltext": "47\\nspise or look unkindly upon a man be-\\ncause he works, or upon a cripple be-\\ncause of hismisfortune.\\nWe must ap{)reciate that, to work is a\\ncommand of God, and that the man who\\nworks is obeying- that command, and\\ncan be as honorable, as rig-hteous and\\nintellig-ent as any other man, reg-ardless\\nof their financial or social standing-.\\nLet us hope for the happy time when\\nno man can or will seek to under-valne\\nor detract in any way from the God-\\ng-iven honor and virtue that rig-htly and\\njustly belong-s to and attends honest\\nlabor, whether it be mental or physical,\\nfor if it is rig-ht to work, then it is rig-ht\\nfor ALL to work, and all should ag-ree\\nthat, if a inan is not rig-ht. then he\\nmust be wrong-.", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0061.jp2"}, "62": {"fulltext": "48\\nCHAPTER VII,\\nWhat does a person need to do to be-\\ncome wise, or, as a great may call it,\\n*Smart? We often hear some one say,\\n**There goes a smart man, or, Such-\\nand-such a person is surely a smart fel-\\nlow. Instead of undertaking to enu-\\nmerate the many factr\u00c2\u00bbrs that are assimi-\\nlated in the make-up of a man s wis^Jom,\\nI will assume to say that for a person to\\nmake a successful start toward gaining a\\nknowledge of wisdom, his first step would\\nbe to convince himself that he wasn t\\n*too old to learn. The next step would\\nbe to firmly believe that whatever other\\nMEN HATE ATTAINED IN THi: WAY OF WIS-\\nDOM, HE CAK ATTAIN ALSO.\\nThe importance of these first two steps\\ncannot be over-estimated. Because if a\\nman has already concluded that *he has\\nlearned all, or that **he is too old to\\nlearn, and if in the second place he does\\nnot BELIEVE he can attain what other\\nmen have attained, he could not then do\\nso, for a man s belief on a subject is the\\nstrongest influence that can be thrown\\naround him. Correct knowledge of a\\nthing is truth, and truth demonstrated,\\neither by thought power or logical action,", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0062.jp2"}, "63": {"fulltext": "49\\nis wisdom. In my opinion (babied upon\\nmy own experience) there are too\\nmany of us that havi* a vvrons: con-\\nception of wisdom. A g-reat manv\\nof us would not recognize wisdom if\\nwe should meet it m the road.\\nSome of us think that when we have\\ntaken a course at college and have\\nlearned that the difference between any\\ntwo numbers ndded to their sum, equals\\ntwice the greater, or when we have read\\nLatin sufficiently to Fay ferro ignique,\\nor when we have mastered geometi-y, by\\ndiscovering that all the anglesonone side\\nof a straight line are equal to two right-\\nangles, etc., we then think (in many in-\\nstances) that we have svisdom to burn;\\nwp then think that we have fought the\\nfight; that we ara now ready to start on\\nour mission of imparting vvisdom to those\\nwho doch not yet understand.\\nWe have all noticed the young, man\\nwho has gone awa\u00c2\u00a5 to some college and\\ntaken a special course, upon returning\\nhome or locating in some town or vil-\\nlage he proceeds forthwith to hang out\\nhis shingle as Doctor So-and-so, or Pro-\\nfessor Brown, etc. Now there is no ob-\\njection to be raised, so far, to the genu-\\nine intentions of the young graduate or", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0063.jp2"}, "64": {"fulltext": "50\\nstudent because he really deserves credit\\nfor having embarked into some profes-\\nsion or artisanship. But the objection\\nwould be made to the results that follow\\nin many cases.\\nThere is probably no community, vil-\\nlage or Hamlet in the land in which we\\ncannot find some persons who are willing\\nto concede that they are weak, and that\\n**they haven t a mind strong enough to\\ndo this or that. If a man comes along\\nwearing a long-tailed coat and *stove-\\npipe hat, and is known in the commu-\\nnity as being Doctor or Professor So-and-\\nso, and if he is only fairly successful in\\nhis line, the people begin to look upon\\nhim as being an extraordinary; that he\\nhas been blessed with a **special endow-\\nment of mind-force; that he possesses\\nmental power in excess of anyone in the\\ncommunity.\\nFathers will say in the presence of\\nsons and daughters that **Doctor or Pro-\\nfessor Jones is one out of a hundred Son,\\nif you were the possessor of such a *fine\\nhead as Doctor or Professor So-and-so,\\nyou could make your mark in the world,\\netc. The people will, in this way, influ-\\nence children, who really possess an am-\\nbition to be smart, to abandon their aspi-", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0064.jp2"}, "65": {"fulltext": "51\\nrations for wisdom on the conclusion\\nthat thev are not bris:ht enough to\\nreach the goal of their day-clreanl^. I\\nhave often heard parents make similar re-\\nmarks of, and to, their children. While\\nit is not advisable for parents to over-\\nestimate the mental possibilties of chil-\\ndren, it is certainly radically wrong to\\nunder-estimate them.\\nEverybody looks up, as it were, to the\\nprofessor or doctor, and in a great many\\nways contribute to his gradually-increas-\\ning stock of conceit, and ere long he be-\\ngins to feel himself above the common\\npeople. He actually believes he is enjoy-\\ning a special endowment of brains.\\nLaboring under this delusion he loses his\\nrespect foj his own associates, the very\\nones upon whom he depends for his\\nemoluments. In many instances he feels\\nso highly elated over his extraordinary\\nabilities that he proceeds straightway to\\ndissipate in some way or another, there-\\nby losing HIS OWN self-respect.\\nWe can understand, without further\\ncomment, that the cause of these results\\nis primarily attributable to the self-im-\\nposed weakness of the people, in conced-\\ning that they were not rts capable or sus\\nceptible to wise attainments as was the", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0065.jp2"}, "66": {"fulltext": "52\\nyouDg gentleman of learning, whose\\nso-called phenomenal abilities they had\\nunintentionally and unconsciously used\\nto convince themselves, as well as others,\\nthat all men were not created equal,\\nwhich is to say, that one man was born\\nwith more mind-power than another.\\nVVe cannot censure the young professor\\nor mechanic for having distinguished\\nhimself from other young men by learn-\\ning and practicing any profession or\\ntrade, but it is indeed very wrong for a\\npet son to believe himself better than\\nothers because he has a handle to his\\nname and they have not. There are a\\ngreat many young men who get a smear\\nof book-learning at some village school\\nor elsewhere, and by first one person or\\nanother they are led to believe that they\\nare educated. They accept such sugges-\\ntions as being true, and having been\\ntaught by parents or friends that as\\noon as they had acquired their educa-\\ntion they would forever be exempt from\\nwurk, and laboring under such a delusion\\nthey at unce sever all past and present af-\\nfiliations with Work Bros. Co., get\\na new suit of clothes, dress up and pro-\\nceed to the city or town where there are\\neasy Jobs galore.", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0066.jp2"}, "67": {"fulltext": "53\\nThe result (in many instances) is, that:\\nit requires many months, sometimes\\nmany years, for these unfortunate young\\nmen to discover that they are not edu-\\ncated; that there is yet a great volume of\\nwisdom to be added to them; that they\\nwould have acted much wiser had they\\nbeen engaged in hard labor instead of\\nlooking for something easy. It wouhl be\\nwrong to censure these inexoerienced\\nyoung men for their action. The bh)\\\\v\\nof criticism could onlv be directed at the\\nprime cause; viz., the influences or envi-\\nronments which caused them to believe\\nthat they had accomplished something\\nwhich they had n6t. Tliese young men\\npossess a sufficient volume of mind-foiDe\\nto do all that they liave imagined, and\\nmore, if they will only learn to proceed\\nin the right direction and with a righteous\\ndetermination, instead or ia!)Oriug under\\nthe delusion that they have learned it\\nall.\\nThe parents who teach their sons and\\ndaughters that a common-school, or even\\na college education carries with it an ex-\\nemption from work, are certainly very\\nunwise. No man has ever been prcjgres-\\nsive without work. The more hejearnv the\\nmore wisdom he acquires, the more work", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0067.jp2"}, "68": {"fulltext": "is necessary in order to succeed. It is not\\nthe wise raan that thinks that he is enti-\\ntled to special blessings from on high.\\nIt is not the man that savs **I can t, nor\\nis it he. that will assert a thing to be false,\\nbefore having made a fair investigation\\nof it.\\nIt is not the wise man who will condemn\\na man because he is not a member of the\\nchurch, neither is he wise who condemns\\nthe science of Hypnotism. Mental heal-\\ning, Spiritualism, Clairvouance, Mind-\\nreading, or any other phase of Psychic-\\nTherapeutics, withont first having insti-\\ntuted an unprejudiced investigation into\\nthe truth or falsity of their existence.\\nIt is not the wise man who will unhesitat-\\ningly concede that he is weaker minded\\nthan some one else, neither is he a wise\\nman who condemns his fellow man upon\\nwhom has fallen the heavy hand of mis-\\nfortune exclaiming **lhat had he been a\\nchristian or a member of some church, he\\nwould not have been a victim of cruel\\nmishaps etc.\\nIt is not the wise man who will deny\\nthat he has an undying s. ul to save, when\\nhe has never emerged from the dark for-\\nests of Materialism long enough to di;*-\\ncover the fact that he possessed a soul", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0068.jp2"}, "69": {"fulltext": "55\\nNeither is he wise who will recognize a\\ntruth coming from one source, and deny\\nthe same truth coming from another\\nsource He is not a wise man who teaches\\nhis fellow man how to die, without first\\nteaching him how to live, neither is he\\nwise who continunlly promulgates the\\n**Weak worm theory to his constituents\\nand others, thereby seeking to contradict\\nthe words of our Saviour, (Mark ix; 23,)\\nAll things are possible to him that be-\\nlieveth, preaching eternal weakness to\\nmen and women who could everyone be\\nmaster of their circumstances if only they\\ncould have some one to teach them that\\nGod has given to every man wnthin, a\\nsoul, *the proper recognition of which\\nwould add unco them all strength, happi-\\nness and all other blessings which they\\nmight religiously desire.\\nLoft", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0069.jp2"}, "70": {"fulltext": "56\\nCHAPTER VIII.\\nIn this, the closin chapter, I shall\\nhope to direct the reader s attention to a\\nfew points of advice, which if heeded by\\nthe young people as they emerge from\\nchildhood into manhood and womanhood\\nwould save them from many knocks and\\nbruises as they journey along the pathway\\nof life. It has been said that advice is\\nmuch more easily given, than taken,\\nwhich fact is only too true, and I speak\\nfrom my own past (experience.\\nWhen a\\\\oung man starts out in life,\\nthe first thing of vital importance that he\\nshould understand and accept as true, i-s\\nthe fact that all men are born equal, and\\nif he will at all times look upon his fel-\\nlow men in this light, he can be depended\\nupon to act vvith honesty and fairness\\ntoward every man with whom he meets,\\neither in circumstances of business, or\\nthe stninger upon the highways. The\\nyoung- man should by all means have an\\nobject in view, something to accomplish,\\nfor, in my opinion there could be no more\\nserious mistake in making a start, than\\nthat of leaving to circumstances, **luck\\nor chance the work of pointing out the\\ndirection of our future journey; it would", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0070.jp2"}, "71": {"fulltext": "indeed be an unwise teamster who would\\ndrop iiis reiQs, und depeud upon his team\\nto choose tlie direction of his journey.\\nWhen a young man has marked, or\\nMiapp- d out his course of travel and pur-\\nsuit, when he has chosen the prize that\\nhe desires to win, he must next under-\\nstand the law of cause and effect suf-\\nficiently well to dispel from his mind the\\nidea of chance, luck etc. Because to\\npresume that things come or ^o by chance,\\nis to diametrically oppose the laws of na-\\nture, which teach us that there is a cause\\nfor ev^ry effect. This delusion of chance\\nand luck has been the ruin of thousands\\nof people. There is no such thing as\\nchance There must be a cause for every\\nthing that occurs.\\nThe young man must understand that,\\nSuccess is only attained by intense devo-\\ntion to business. He must next learn\\nthat there is nothina to fear in life, if he\\nwill arm and equip himself with the in-\\nstrument of righteous determination (will-\\npower), which is the true safegaurd\\nagainst failure and disaster in any form.\\nThe work of accomplishing this is not\\nintricate, it is just simple recognition of\\nthe Divine law of Creation to recognize\\nthe God-spirit within you, to know that", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0071.jp2"}, "72": {"fulltext": "58\\nyour sub-conscious mind, or your soul is\\ndivine, and that if you will give yourself\\nsuggestions of strength, and fearlessness\\ninstead of suggestions of weakness and\\nfear, that then you can attain anything\\nthat you may righteously desire.\\nThere can be no greater rebuff offered\\nto good intentions than that of fear, and\\nlack of determination. I can now recall\\nmany instances in my past life where if I\\ncould have had the element of fear elimi-\\nnated for the moment, and used instead,\\nthe element of determination and fear-\\nlessness, I could have transformed failure\\nand remorse into success and happiness.\\nThe young man starting out in life needs\\nmore determination, and less fear. He\\nshould have more purpose and less belief\\nin his own weakness. No man young, or\\nold, can be weak if he will diligently\\nexercise his will-power in the proper di-\\nrection, by honestly believing that he can\\ndo a thing and then follow it up with an\\nhonest trial.\\nThe practice of jumping (as we some-\\ntimes express) trom one thing to another\\nin the matter of vocation, is, in my opin-\\nion, a practice that is certainly producive\\nof failure for the one who is careless\\nenough to practice it. For instance, in", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0072.jp2"}, "73": {"fulltext": "59\\nthe short space of ten years, I changed\\nuiy vocation more than a score of times,\\nthese chaus^es were not prompted by fear\\nor hick of determination so much as they\\nwere, l)y my ignorance and desire to get\\nsomething easy. I finally decided to\\nlenrn the Electrical trade, (thinking it\\nwas easy loo), I had not proceeded far,\\nuntd I \\\\v:is convinced beyond the shadow\\nof a doubt, that it wa^ anything but\\neasy.\\nIt reminded me very forcibly, that if I\\nsucceeded in mastering it to the extent of\\nmy an)biiion, that I would need just as\\nmuch or more industry, nerve and appli-\\ncation of Mental-power, as had been\\nfound were required in each of my previ-\\nous undertakings. I found that I would\\nneed to refer back to my Algebra, Arith-\\nmetic, Geometry, etc., learn the Metric\\nsystem, and in short, that to successfully\\nmaster the profession or trade, it would\\nrequire years of studious application and\\npractice.\\nOne branch of the Electrical trade I can\\ntruthfully say with no exceptions, is the\\nhardest physical work that I have experi-\\nenced, it is that of Line-work. W hen 1\\nrefer to Line-work, I do not mean play-\\nLine-work, but rather to that class of", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0073.jp2"}, "74": {"fulltext": "60\\nLine work where \\\\ou don your\\nKlein s at Sun-nse and Scale every\\nthird forty for ten hours a day, when\\nShe is eight and ten below.\\nI have served fifteen years on a farm,\\nplowed, hoed, and cut cordwood, jug-\\ngled a Four tine at the stnail end of\\nNichols and Shepard, punciied c nvs\\ninTexasand New Mexico, slept on the\\nprairie with the soft side of a mck for\\nabed, and a slicker sleeve for a pillow,\\nworked at book-keeping, clerked in stores,\\ndrove delivery wagons, worked in ma-\\nchine shops, followed the show business,\\nsold patent medicines, electri belts, and\\nbed-bug poison, picked cotton, macie\\nrailrood ties and worked in the Athletic\\nbusiness, run electric street cars, been in\\nthe U. S. mail service and shoveled dirt\\nin the streets, edged brick, carried the\\nhod, and drove mules in the mountains\\nof Colorado, have been a drummer, jug\\ng-led a coal shovel in boiler rooms, as\\nwell as the slash-bar on a locomotive on\\nthe Union Pacific, and many other thing-s\\ntoo numerous to mention, but have never\\nfound any physical exercise that sounds\\nas much like genuine work to me as does\\nthat of linework.\\nOne thing- is certain, if a man would", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0074.jp2"}, "75": {"fulltext": "61\\nsucceed he must believe that he can,\\nand determine that he will. Choose\\nsome profession or vocation with which\\nto earn a livlihood and strive to find the\\ntruth that enters into every proposition.\\nMy advice to every man, young- or old,\\nis to concede to no man any greater\\nPOSSIBLE RELIGIOUS ATTAINMENT THAN\\nYOU CLAIM FOR YOURSELF, AND DO NOT\\nSTRIVE TO ATTAIN ANY RELIGIOUS POSSI-\\nBILITIES THAT y6u do not CHEERFULLY\\nCONCEDE TO EVERY OTHER LIVING MAN.\\nIf you should have the misfortune to\\ng-et crippled and in a manner knocked\\nout don t g-et frightened or scared at\\nanything. Some of your friends, rela-\\ntives or neighbors will unthoughtfully\\nremark that you are done for, and other\\nremarks, tnat would have a very dis-\\ncourag-ing- effect in most such cases, but\\njust rely upon your will-power, don t\\nlose sight of the fact that God is with\\n3^ou all the time, remember that your\\nsoul is part of God. and that even though\\nyou are a sinner and not accustomed to\\npraying loud enough to disturb the\\npeace and quietude of the inhabitants of\\nthe next township, that you are born\\nequal to every other man, and that God\\nis as much your helper as he is to any", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0075.jp2"}, "76": {"fulltext": "62\\none else.\\nRemember that there is a broad dif-\\nference between reputation and charac-\\nter. For the former is what you are\\nthoug-ht to be, while the latter is what\\nyou really are. It does not require a\\ncontinual public demonstration for any\\nman to be Christian. We can t deceive\\nour Creator, he knows whether we are\\nrig-ht or wrong-. People may forsake\\nyou and look the other way when they\\npass you because you are a bit disfig-ured\\nand roug-hly clad, they may call n OU a\\nhypocrit or an atheist because you are\\nnot continually promulgating- universal\\nweakness, and everlasting- destruction\\nand death, but just hold 3^our temper,\\nbe patient, and ebserve everything-\\nclosely. Do all the g-ood you can to\\neverything and everybody. Under no\\ncircumstances permit a person to be\\nmore kind to you than you can be to\\nthem. Do not waste your money by\\nbuying unnecessary articles.\\nGive every dollar you can to help to\\nclothe and feed innocent, ragged and\\nimpoverished women and children.\\nNever turn a hungry man from your\\ndoor, if you have a crust divide it, if\\nyou havn t then prove your generosity", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0076.jp2"}, "77": {"fulltext": "63\\nby g iving him a kind word- If there is\\nanythinsf g-ood and riofhteous laying-\\naround loose g-et your share of it. Do\\nnot allow any man to be more of a gen-\\ntleman than yourself, if you do he is\\ngetting the best of the bargain, you are\\nallowing yourself to be clieated out of\\nwhat rig-htly belongs to you.\\nDo not heed this advice because I give\\nit, because good advice is good regard-\\nless of who imparts it. Now dear\\nreader, in concluding these brief re-\\nmarks, allow me to insist that you rely\\nupon your will power for the attainment\\nof your righteous desires, do not be\\nafraid to trust yourself in any legitimate\\nudertaking, what others are doing 3^ou\\ncan do, if you believe you can do a thing\\nyou can surely do it. If you will learn\\nto exercise your will as I have indicated,\\nherein you will beg-in to understand\\nwhy I have been able to live over-timi-:\\nfor a number of years, and if you should\\nget crippled up and you were a g-ood\\nunion man you could demand time-and-\\na-half. Because being- a union-man\\nyou would not think of of living- over-\\ntime for less than the scale called for.\\nNow in closing- I desire to direct one\\nspecial remark to electrical workers.", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0077.jp2"}, "78": {"fulltext": "5LP 10 i9o::\\n64\\nwhose line of work the world admits is\\nindeed hazardous, if you fall or other-\\nwise g-et injured don t g-ive up, remem-\\nber that death has no sting-, do not g;ive\\nup to die until you hear the clods falling-\\non top, and if you decide that youhav nt\\nthe streng-th left with which to kick\\nthem off, then you may consistently en-\\ntertain a proposition to give up.", "height": "2558", "width": "1770", "jp2-path": "exmillionaireele00wrig_0078.jp2"}, "79": {"fulltext": "", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0079.jp2"}, "80": {"fulltext": "", "height": "2558", "width": "1770", "jp2-path": "exmillionaireele00wrig_0080.jp2"}, "81": {"fulltext": "", "height": "2567", "width": "1751", "jp2-path": "exmillionaireele00wrig_0081.jp2"}, "82": {"fulltext": "", "height": "4452", "width": "3004", "jp2-path": "exmillionaireele00wrig_0082.jp2"}}