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VOLUME IV.
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*>n i'is urvillu < litil to., Lcorgitt.
SUMMERVILLE, GEORGIA, JULY 19, 1877.
i Written for The Gazette.
A Moonlight Scene in Broomtotvn.
BY GRACE OAKLAND.
Doing left one eve in sunny June,
Alone with Nature to commune;
Mine eyes beheld a lovely scene.
Which ] had pictured in a dream.
Proud Lookout in her rugged dress.
Stood far superior to the rest
In height and grandeur—nothing more,
To all beheld in Nature’s store.
Next in the train of wonders, stood
Gigantic oaks and graceful wood
l'lot bed in the richest foliage.
Ere described on poet’s page.
But, list! what music did l hear,
As if some angel ling’ring near.
With rustling wings and harp attuno. |
Hud come to earth that night, iu June?
Ah! ’twas a little rippling stream,
Th it made me start as from a dream;
Its laughing waters heard afar.
In which was mirror'd ov’ry star.
O’er all this scene of glad array,
A burnished sheet of silver lay—
Wherein the dew-drops shone as bright
As **Dian‘s bow” of silver light.
Then thought 1 of the blessed words.
‘•The Heaven's declare Thy gh ry Lon’ ;
And of that. Home of perfect ease.
Whose glories far out number tl cao.
Summerville, July 4, 1877.
DUTY OF PARENTS
IN SUSTAINING
Hs\l>l>:i< li Schools.
UY HKV. JAMIIS A. OLKMKXT.
PAIIT IV.
Shull then, those principles obtain in
the natural world around us, and ho ig
nored in the formation of the character
of man, immortal, and made in the like
nesofGod, his Creator? Man comes into
the world according to the word of God,
with a moral character, and not as a
blank piece of paper, as the Pelagians da
vainly talk; for the Rook plainly avers
that man is “shapen in iniquity, and in
sin did our mother conceive us,’' and that
“man is horn as the wild asses colt,’’ and
as reason would dictate, to train the colt
with the least effort and with the greater
assurance of success, and now that he is
susceptible of the process of training, the
sooner the work is begun, the hotter will
he the success, rather than wait until the
years of maturity arrive, f’o the child is
easier trained from its infancy than in
later years, after any extraneous and dele
terious infl lenees have been brought to
hear upon it. Does not reason itself then
teach, that now, whilst it is most suscepti
ble of impressions, is tile time to com
mence the formation of character?
Agreeing, perfectly, with all this, are
the high mandates of Heaven, as revealed
in the written word, howsoever reluctant,
we may he to recivu them. For what
means that text which says, “Train up a
child in the way it should go, and when
it is old it will not depart from it.” If
wc adopt the rendering of the Hebrew,
as already given by Dr. A. Clark, “lniti
ate the child at the opening of its path,”
can there he any doubt as to the time
when the religious instruction of children
is to commence? Where is the opening
of the child’s path of life? and when does
the child enter upon its path of life? Is
it not at its birth? when it first inhales
the vital air? or, will you place it at the
time when it arrives at the period of
rational discernment? or, when it can dis
tinguish between good and evil, right and
wrong? But of this point in the history
of the child, who can tell? Of the mul
tiplied millions of children now in the
world, can any one determine the point,
when any one of them is first enabled to
discriminate between good and evil? If
not, then are we left in the dark, in refer
ence to the point of time when we are
to begin the great and responsible work
of initiating them in the way they should
go, arid become enveloped upon all sides
in the mazes of uncertainty and conjecture.
Fortunately, however, for us, wo are
guided by Divine inspiration just here,
iu such plain and explicit terms that no
one need misunderstand the Divine mind,
or his duty in the premises. Hear it, O
hear it, ye parents, and tremble for your
selves and for your children, who have
suffered and are in danger from your ro
missnesß of duty up to this very hour.
“And these words which I command
thee this day, shall he in thy heart: and
thou shalt teach them diligently unto thy
| children, and shall talk of them when
| thou sittest in thy house, and when thou
] walkcst by the way, and when thou best
down, and when thou risest up. And
' thou shalt hind them for a sign upon thine
i hand, and they shall he as frontlets be
tween thirie eyes. And thou shalt write
them upon the posts of thy house, and
on thy gates.”—Deut. vi: 6 —9. Here
are our individual parental duties pointed
out in reference to tho inculcation of tho
Moral Law, or Ton Commandments, upon
our children. They are to he talked of
by us to them upon every occasion; whilst
we are sitting in the house —when wo
walk by the way—when we lie down—
when we rise up. \Ve are to give them
prominence in all respects—wo are to
hind them upon our hands—plaoo them
as frontlets between the eyes, and write
them upon tho posts of our houses and
on our gates.
Again, “Gather the people together,
men, and women, and children, and thy
stranger that is within thy gates, that
they may hear, and that they may learn,
and fear the Lout) your God, and observo
to do all tho words of this law: And that
their children which have not known any
thing, may hear, and learn to fear the
Lotti) your God, as long as ye live in the
| land whither ye go over Jordan to possess
it.” —Deut. xxxi: I”, 13 See, now, how
this was carried out by Joshua in after
days: “And afterwards he [Joshua|
i read all the words of the law, the blcss
! mgsaiid the cursings according to all that
is written in the book of the law. There
was not a word of all that Moses eoiu
j manded, which Joshua real not before
3 all the congregation of Israel, with the
! women, and the little ones, and the
| strangers that were conversant among
| them.” - Joshua viii: 34, 35.
I
From the reading of these passages it
is very observable, first, the congregation
3 was composed of men, women and chil
dren so young which have not known any
thing -the little, ones —Inbio , if you
please, and strangers, persons from tho
outside world, called heathen or Gentiles.
.Secondly, wo learn that the purpose of
assembling the people together, was, to
have the law read, and no doubt ex
pounded unto them. And in accordance
thereto, King Joaiah “went up into tho
house of the Loiu>, and all the men of
Judah and all tho inhabitants of Jerusa
lem with him, and the priests, and the
prophets, and all tho people, both small
and great: and ho read in their ears all
, the words of the book of the covenant
which was found in ,tlie house of the
Lord.” — 2 Kings xxiii: 2. Thirdly, ob
serve the objects o hearing the law read,
were that they might learn the law, so as
to know their duty—that they might fear
I God, and observe to do all his command
ments.
i Now, take all the foregoing in conncc
-3 tion with this declaration of Moses, “Ye
stand this day all of you before the Lord
I your God; your captains of your tribes,
! your elders, and your officers, with all
3 the men of Israel, your little ones, your
wivos, and tliy stranger that is in thy
1 camp, from tho hewer of thy wood, unto
the drawer of thy water: That thou
shouldest enter into covenant with the
Lord tliy God, and into its oath, which
the Lord tliy God inaketh with thee this
day: That he may establish thee to-day
3 for a people unto himself.” —Deut. xxix:
10—13.
It, is easy of perception —and at it none
will stumble—how men and women can
hear and understand tho word of the
Lord, and how they can enter into cove
-3 mint relation with God; hut we cannot
I fail to sec that from the texts quoted,
! chilJreu, jea, even the little ones —babies
I in their mother’s arms —for they are
always spoken of in immediate connection
with their mothers—so little, and so
; young, that, speaking after the manner
of men, they know nothing—such a* we
usually speak of, as unconscious babes,
\ that these little ones are to have the law
read to them; that, they are to enter into
covenant, relation with God.
Does not this come in direct conflict
with all our notions of the time to com
mence the religious education of our little
ones? For we say, put it off until they
grow up to an age in which they can un
derstand when and what wo speak and
read to them. Wo say, keep the babies
away from the house of God until they
be largo enough to know how to behave
themselves, and have a capacity to know
what the preacher says—we say, let the
little ones grow up and run out upon the
devil’s commons —for where else would
they he —until they are old enough to
choose for them selves; but God says take
them to the Sanctuary, that they may
hear, and learn, and understand His
word. Wonder whoever introduced the
the practice of making the little ones stay
away from church while the parents went
to worship? Take them with you, saitli
the Lord, and we speak by permission,
make them behave themselves during
Divine worship, and do riot let them run
; all over the house disturbing the quiet cl
1 those that desire to worship. Keep ll.c
babies and little ones still iu church.
Further, God says, bring them into
covenant relationship with him. He says, 1
“Train them in tho way they should go;”
“Bring them up in tho nurture and ad
monition of the Lord.”
(to he continued.)
Advice of an Old Lady.
“Now, John, listen to mo, for I am
older than you, or I couldn't be your
mother. Never do you marry a young
woman, John, before you have contrived
to happen at the house where she lives at
least four or live times before breakfast.
You should know how Into she lies in bed
in the morning. You should take notes
whether her complexion is the same in
the morning as it is in the evening, or
whether the wash and towel have robbed
her of her evening bloom.
“You should take care to surprise her,
so that you can sec her in her morning
dress, and observe how her hair looks
when she is not expecting you. If possible
you should he where you can hear tlie
morning conversation between her and
her mother. If she is ill-natured and
snappish to her mother, so she will he to
you, depend upon it. But if you find her
up and dressed neatly in (he morning,
with the same countenance, the same
neatly combed hair, the .nine ready and
pleasant answers to her mother which
characteriz'd her deportment in tho
evening, and particularly if she is lending
a hand to get tho breakfast ready iu good
season, sho is a prize, John, and the
sooner you secure her to yourself tlio
hotter.”
One Form of Rudeness.
A flagrant breach of politeness, and on.'
which is most annoying to refined and
sensitive people, is the very general prac
tice of interrupting one’s conversation,
the impunity with which this is done has
degraded rational conversation, which
ought to bo the greatest, charm of social
intercourse, into a provoking farce. A
man or woman who lias anything to say
that is worth saying, desires to say it in
his or her own way; and those who have
brains to appreciate it, will be equally
desirous of hearing it w ithout interruption
—yet it is a common thing for a parlor
conversation to partake more of the nature
ol a l ower ot Babel than a conversation
among rational beings, who are supposed
to know and appreciate what each other
says. One begins to relate an incident,
and before lie has finished two sentences,
some parrot in fine clothes chimes in willi
his senseless gabble, breaking the thread
ol discourse, and compelling the narrator
to begin again, or abandon the attempt
to instruct or entertain.
This is the grossest of impoliteness; it
is as common an occurrence as conversa
tion itself. It is much to say, that nine
out of every ten people who indulge this
habit are incapable of carrying on a
rational conversation on any useful topic,
and indulge in those breaches of etiquette
by way of covering their retreat and
hiding their ignorance.
We suggest to young people—and old
ones, too, for that matter —that here is a
promising field for social reform. Never
interrupt a conversation by interjecting
remarks, however appropriate and witty
they may seem. All sensible people wi.l
respect you, and conclude that you have
good sense, and know how to use it to the
best advantage.— K.c.
Truth is Mighty.
Deter Hastings was in a saloon on Grand
River avenue, and when he heard some
of the other loafers telling yarns he started
off and said:
“Well, yon know, I was driving on
Edmund street yesterday at a three
minute gait. All at once a front wheel
ran off the sulky, and I tell you my hair
stood right up on end!
“Had a smash-up of course, ’ remarked
one of the crowd.
“No, I didn’t. The wheel ran along
ahead of me for about fifty feet, hut then
I put the whip to the horse, caught up,
and the axle took its place again in the
hub. It was the most wonderful thing I
ever saw.”
The crowd thought ho lied about it, and
a free fight was the result of the discus
sion that ensued. Peter was the only one
arrested, and lie walked out fully pre
pared to stiek to his original assertion.
“Deter, why did you go and lie and got
up a row?” inquired his honor.
“I told nothing hut the solemn truth,”
answered the prisoner.
“What kept that side of tho sulky in
the air when the wheel ran off?”
“The fast motion, I s’pose.”
“Fetor, won’t you own up that you
lied?”
“I ean’t do it,” was the reply.
“It doesn’t seem at all proliuble that
one side of a sulky would stay up in that
way,” mused his honor, “but yet I can’t
say. We’ll pass that over anil send you
up for raising a row.”
“Yus, sir, I chased that wheel all of
fifty feet,” said the prisoner.
“i’ll give you sixty days for disturbing
the peace.”
“I’ll have logo up, yor honor, hut that
sulky ran alongjust as it both wheels were
in place, and I’ll never admit lhat it
didn’t. Il l had two hours’ time I could
prove my statement by a dozen people.”
“Well, I can’t wait. I ought to have
a trotting horse and drive round in a sulky
and then I’d know more about such
thing-:. You must go tip.”
“Dll go, Judge, hilt if l was on my
dying hod I’d swear that 1 chased that
wheel fifty feet; that the axle went into
the huh; lhat. the cap screwed itself hack
on in place; and that anew set of washers
got on the axle tree somehow ! ” Detroit
Fr i; I‘rcss,
NUMBER ‘29.
Profanity
7 b th Editor of Th Outette:
In this age of irreverence for the Crea
tor, preserver and protector of us all, I
send you the following, which, it is hoped,
may be read and heeded by every one
3 addicted to tho fearful habit therein al
luded to:
“Wc are surprised at the prevalence of
profanity, almost whorevet we go. By
profanity we mean not so much real blas
phemy as the careless taking of God’s
name in vain. You hear it o.i the streets,
in the stores and shops, in the best class
of railroad cars, and even the presence of
not a safeguard against it. It is
indulged in by little boys, and shows, of
course the influence they are under at
home; it is also indulged in by men iu
tho prime of life, as well as by those who
i arc bowed down by tho weight of many
I years. And all this is done iu the face of
the fait, God has said to every one of us:
‘ j lion shalt not take the name of the Lord
thy God in vain: for the Lord will not
hold him guiltless that takoth his name in
vain.’
“God beholds the actions performed by
the hands; He hears the words that fall
from the lips; and He knows the thoughts
that dwell in the heart. The very thought
that he notices every idle word, and that
He is greatly displeased with those who
take 11 is name in vain, should till every
one with seriou-ness and reverence.”
Profanity is a crime for which there is
no excuse. It is a sin which lias no
temptation to allure us to its commission;
it affords no advantage; it gratifies no
sense; it promotes no interest; it, yields
no profit and produces no h mor. To in
dulge in this vice, is to insult God; to
trifle with our Creator; to abuse his
glorious character; to despise his judg
ments, and provo o his dreadful venge
ance.
Profanity is a perversiou of the power
of speech- It was given to man for the
I most valuable and praiseworthy objects.
| It was given to him that he might declare
his admiration of God’s works, that ho
might give expression to his love and
gratitude to lus Creator that lie might
celebrate his praises and promote his
honor arid glory. If on the other hand,
we violate his holy commands with this
groat gift, and profane his holy name, we
become guilty of the basest ingratitude
to our best Benefactor, and at the same
time, we bocome guilty of cruelty to our
selves.
July 2d, 1877. S. 11.
None Like Him.
There are a few mean men in Detroit,
hut they came here from the east, and as
a rule they do not tarry long. The regu
lar Detroiter is a good man, and if he has
a family he is still better, as can be shown
every day in the week. At the Detroit
& Milwaukee depot the other day, as a
lady was about to get aboard the train,
she said to the man who was loaded down
with her parcels:
“Now, when I’m gone you must take
up and beat all the carpets and lay them
again. ’
“Of course,” he replied.
“And polish all the windows, rub off
the furniture, and re-paint the front
steps.”
“I will, dear.”
“And you must rake off the yard, make
some flower-beds, fix the alley fence, and
black all the stoves before you pack them
away.”
“Of course, darling,” he smiled.
“And you must send me S2O per week,
write to me daily, and tho neighbors will
watch to see if you are out after 8 o’clock
in the evening. Now, then, good-bye ”
“Oh! darling, how can 1 spare you!”
he sighed. 'The engine groaned, and
away she went, and as he turned logo out
his mental distress was so groat that lie
fell over a trunk, harked his shins, and
rubbed half the skin off his nose. Free
l ‘rcss.
Jolly People.
They may not amount to so much, in
some ways, as their graver neighbors, but
they fill a useful place in the world, not
withstanding. The truly merry man
knows nothing of euro. Life itself is a
joke to him. What a happy disposition it
must be that can thus bid defiance to all
the painful vicissitudes of the world, and.
smile even at pair, as nothing hut a roliol
from the monotony of a perpetual ease!
We envy such people. And yot a con
stant laugh cannot he so enjoyable as one
that comes occasionally, well matured and
in all the luxuriance of a heartfelt ap
preciation of humor. “ Too much of a
good thing is good lor nothing,” says the
proverb; and why not too much mental
quietude? At any rate, it is well to con
sole ourselves that if we are sometimes
wretched, it is only because that wretch
edness enhances the requisite enjoyment
of those hilarious moments that follow
after it. That’s true philosophy!
A Western editor received a letter from
a subscriber, asking him to publish a cure
fur apple-tree worms. He replied that
he could not suggest a cure until he knew
what ailed the worms.
Early to bed and early to rise makes a
man healthy, wealthy, and wise; hut
early to ryes and tardy to bed makes a
1 m tu’a nose turn cardinal red.