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Banks County Gazette. VOL2.-XO. U. OBITUARY. I walked abroad one morning fair, When odors sweetly balmed the air, The birds their artless notes did sing To welcome in the cheerful spring. Surveying nature all around, The scene with wonder did abound. But while my ravish eyes thus were charmed, An inward voice my soul alarmed. Could you all nature comprehend, You’d better learu to know your end, These beauties which you now survey, Will, like yourself, soon pass away. But death is not alone your doom, To judgement you must shortly come, When hills and valleys all are tied, Where will you hide your guilty head? Black horrows seize my frighted soul, And billows of woe did over me roll. I fell and almost lost my breath, I thought I soon should siuk iu death. The birds from spray to spray Were hymning praises all the day, In artless authems to their God, While I iay withering in my blood. Thus trembling over a gulf I lay. But dare not move my lips to pray. I had provoked a dreadful God, And trampled on a Saviour’s blood. To my amazement and surprise, I saw a cloud ascend the skies, And in the midst a fairer one Than any of the sous of men. His curly locks were snowy while, His garments far exceeding light. The sun grew pale before his face, His feet were as burnished brass. lie spake and brightness shone around, He says he has a ransom found, I’ve bought your pardon on the tree, And come to sst the prisoner free. My heart rebounded like a roe And glory in my soul did How. My sins were gone and I was free. My Saviour loved and died for ine. I leaped and shouted out aloud, And longed for wings to reach the clouds, To embrace my Saviour in rav arms And gaze forever en his charms. The above hymn was the choice of S. S. Reyno'ds, of Hall county, Ga He says it suited bis convictions and he dreamed a tune for it which lie did sing to this hymn, and by it wc re member him, who died June 30th, 1891. He was 89 years old when he died, conscious of ail his surroundings and prepared to meet death, having lieen a consistent member of the Baptist church for a number of years. Mr. Reynolds was a Christian man whose example we all might follow 7 . J. H. Brooks. Advice to Old and Young. [The following communication has been in this office for some time, but has been unintentionally overlooked. We hope the writer will excuse our seeming neglect.—En.j Parents, where are your children on Sunday? Husbands, where are your wives? Wives, where are your husbands ? Children, where are your parents on God’s day? Why are yon not at Sunday school and preaching? You say that ycu have no clothes to ■wear or that you have no way to go. These things are not sufficient excuse. God does not criticise your dress nor the way by which you reach His house, and he that does criticise is of the evil one, and to him yo need pay no attention. Some people don’t go to church be cause, they say, they cau’t stand the noise of the organ —makes them nerv ous, and the preacher talks so loud it gives them the headache; yet, you find these same parties at minstrel shows and on the streets or public highways in crowds cracking smutty jokes or listening to boisterous and animated discussions of week-day top ics on Sunday. Others think that it is more profitable to go fishing and chew tobacco. And others say: “I don’t feel like going to-day. I’ll stay at home and rest, and I’ve got to go over the way and see Mr. So and So on a little matter of business. I wan’t him to work with me next week, or I want to make a trade with him. I'll go to Sunday school and preaching next Sunday.” Let us go to Sunday 7 school, father, mother, brother, sister, all, and take part, join a class, and help in every way possible. If we can’t help in any other way we can lend our presence to a noble cause. Parents need not expect children to go to Sunday school unless they lead the way. Let us all work while it is day, for the night cometh when no man can work. “I don’t care to go” is the cause of so many bad men and women in the land. If everybody would go to Church and Sunday school there would be less crime, fewer bad men and women. If you would go to church and go right up to the preach er, and listen to what he says, there would be one less witness to the un godly conduct of the man who has no love for you or anyone else. Wake up before it is everlastingly too late. M. .T. Seat. Vote As You Pray. There is one serious disadvantage aliout stereotyped phrases—this, namely, that people come tc use them in a thoughtless and unintelligent way. So used, they are nothing bet ter than “a sounding brass or a tink ling cymbal.” The one that heads this article has had much currency in recent years. Rightly interpreted, it can lie objected to by nobody. We have always given it our fullest assent. But we are sure that it is often made to bear a meaning which is repugnant t > sound sense. As one of the acts that a Christian man is called upon to perform, voting comes under the same law as other acts. St. Raul teaches us that, whether we eat or drink, or whaler we do, we should do all to the glory of Gad. In bis controversy with the late Cardinal Newman, Mr. Glad stone elaborated this thought most beautifully, as follows: “I care not to ask if there he any dregs and tatters of human life that can escape the description and boundary of ‘morals.’ I submit that, duty is a power that rises with us in the morning and goes to rest with us at night. It is co extensive with the action of our intel ligence. It is the shadow which cleaves to us, go where we will, and which only leaves us when we leave the light of life.” Voting is certainly a matter for serious and conscientious considera lion. That we ought to vote as we pray is axiomatic. Hut what does this mean, except that we ought al ways to cast our ballots in such a way as, according to our honest judgment, will most fully promote the welfare of human society and advance the inter ests of the kingdom of Christ? Here in is ample scope for the exercise of impartial judgment. Questions of duty are rarely ever as simple as in addition or subtraction. God has purposely made them complex. That we should be forced to think, to con sider, to reflect at every point is a part of our probation. Each man must decide this ques tion for himself, must vote as he him self prays, and not necessarily as some body else prays. No man can afford to surrender his manhood and become the willing slave of public opinion. It is a cowardly piece of business to give up one’s conscience into the absolute keeping of a supposed infallible church, and it is none the less so to yield it into the hands of a political clique or party. For ourself, we shall do nothing of the sort; but, while taking counsel of the wisest and best men with whom we come into contact, and humbly asking for the illumina tion and guidance of the Holy Spirit, we shall accept our own responsibility and choose our own course. To be more specific. All good men must hate the whisky traffic. It is the spring and source of unnumbered ills. That it should utterly be wiped out of existence is a consummation for which millions of hearts are daily praying* * * * But in regard to the ques tion of the best methods for reaching< it there is room for wide diversity of opinion. Nor ought this to be thought strange. It is so in other important matters as well as in the one which we are now considering. Absolute unanimity of sentiment, if it ever conies at all, will come through w ise forbearance and temparate tie HOMER, BANKS COUNTY, GEORGIA, WEDNESDAY, AUGUST 12, 1891. hate. Good ends are never accom plished by bad means, and the cause of temperance cannot be really and substantially served by intemperate and denunciatory speech. The sum of what we have written is this: First, men ought to vote as they pray—that is to say, thoughtful ly and honestly; and, secondly, they ought to be allowed to do so without let or hinderance from any quarter. The attempt to constrain them, wheth er it comes from one direction or another, is a piece of tyranny and an invasion of sacred rights. To instruct them, to reason with them, to per suade them—all tins is well enough ; hut whatever goes beyond this, no matter what sanctimonious claims it may put forward, is of the devil, — Christian Advodate. Heaving the Water-Pot. The conversation of Jesus with the woman of Samaria at Jacob’s well and the woman’s subsequent conduct contain much instruction of the highest value to all making inquiry concern ing the way of life, and, indeed, to all followers of Christ. The words of Jesus addressed to the woman on this occasion show his divine insight into the human lioart and his deep knowledge of the work ing of the human mind. He knew all about her past life, and knew just how to enlighten her mind, to touch her conscience, and excite in her soul a desire for the water of life. She had come to the well with no knowl edge or sense of her spiritual neces sities. She left it believing that the Mesiah, the Christ, had spoken to her and opened up the way of salva tion to herself and her countrymen. The immediate effect of Christ’s words upon her was to change her character, awaken her to anew life and inspire her with a holy desire to make him and his salvation known to others. “The woman then left her water-pot, and went her way' into the city, and saith to the men, Come see a man which told me all things that ever 1 did: is not this the Christ?” The effect produced on this woman by the words and grace of Jesus was not peculiar. The same effect is produced, in a greater or less mens lire, on every new born soul. Every one taught of God, renewed and sanctified by his grace, becomes a new creature, and possesses new de sires, affections, and purposes. She “left her water-pot” and hastened to the city to tell others of the Savior she had found. Jesus bade J'eter and Andrew follow him, ‘ and they straightway left their nets and follow ed him.” lie called James and John, “and they immediately left the ship and their father, and followed him.” Jesus had compassion on the two blind men, “touched their eyes, and immediately their eyes received sight, and they followed him.” When one becomes so deeply in terested in his spiritual welfare as this woman was, when she left her water-pot, he will regard as of sec ondary moment worldly duties and enjoyments. He will “seek first the kingdom of God and his righteous ness.” The Samaritan woman “left her water-pot.” She, perhaps, forgot all about it; forgot that she had come to the well to obtain water to satisfy her own thirst or that of others Anew thirst had been excited in her soul; new thoughts had taken pos session of her mind; and new motives to which she had formerly been an entire stranger now impelled her in the path she had never thought of pursuing. If thirst for “living water” had not been excited in her soul, or if she had experienced but little concern for her own spirtual interests and t hose of others, she would have filled her water-pot and taken it with her: or at least would have excused her self front the immediate performance of the service undertaken, by the passing nature of the worldly duty of carrying this needed drink to her friends in the city. How often does attention to “the water-pot” keep people from the im mediate performance of some Chris tian duty or attendance upon some religious service? If they could only forget about “the water-pot,” they could find the time and opportunity to go, and like Andrew, find a friend or brother to bring to Jesus. If it were not for “the water-pot,” some worldly service or pleasure upon which their hearts are too much set, they would have more time and more desire for the private religious duties of the Christian, for the family altar, and weekly meetings lik6 that “by a river side, where prayer was wont to be made,” and where Paul spoke, and the Lord opened the heart of Lydia. “Water pots are useful in their place. Drawing water, ministering to our own or others’ physical wants, attending to the ordinary duties of every-day life, properly occupy much of our time. But, “It is not ail of life to live;” wo must not ever he ask ing, What shall we eat, or wlmt shall we drink? Water-pots must be of subordinate interest to th higher con cerns of the soul. It is well if we can forget them, when weightier duties present their claims, and the Master needs us to carry the living water to thirsting souls.—United Presbyterian. Loving Words. Fitly spoken, lovingly spoken, sympathiy.ingly spoken words are the best of “kindlings.” The fire they light of a morning does not need making over again, the whole long, lu fact, it “keeps coals over night: a good, warm, glowing bed all ready next morning. Whp does not know the comfort of opening the ashes on the hearth of a winter morn ing, and finding a bed of red coals to begin the day’s work with. That is the way a kind, loving word lasts. The pressure of duties and hurry of things may seem to have obliterated it, as the ashes cover the hot coals; hut it is there, all the same, and its irmth is there, and neither the room nor the heart can he quite at the mercy of the cold, or troule and sorrow, while it is there. Why do we not speak such words oftener? Why do we not remember to praise faithful, painstaking servants? to say, “in so many words,” that we like this or that or the other, which has been done, for our comfort? “in so many words” tell them that we per ceive that they are endeavoring to do their best? “in so many words” make them feel that we consider them of the same ilesli and blood with our selves, and that we know that they can he tired,discouraged, out of sorts, glad or sorry or lonely, just as we are? Such w ords make good kilndiings. Why do we not, to our nearest and dearest—husbands to wives, wives to husbands, parents to children, and children to parents—whv do vve not oftener speak words of affection, as surances of love? say, “in so many words,” what to he sure they know already, hut which no human heart is ever tired of hearing, ever leaves off longing to be re-assured of, that they are dear to us, precious in our eyes and in our deepest souls? Such words makegood kindlings. Andi. wo only furnish the kindlings, the fire will come of itself; and it will warm the whole house—this kind of fire. One such will suffice.—Anonymous. Mr. Ingalls oil the Situation. The following paragraph from Ex- Senator Ingall’s lecture delivered at the National Prohibition park, Staten Island, August 1, was clipped by The Atlanta Constitution some days ago, and commented on: “I am not an alarmist. I do not stand at midnight and ring the alarm hells, says Mr. Ingalls, but in my opinion in our second century we shall pass through a period of violence distress and disorder compared with which the dangers of our civil war were puerile. Between 1800 and 1800 wealth accumulated in this country at the rate of $260,000 an hour, Sundays not excepted. Every time a man’s watch ticks the accumu lated permanent wealth of the country has increased more than S7O. We are justified in saying that as a financial enterprise this Anglo-Saxon experi merit of government has been a howl ing success. And yet some are not satisfied. The weak always out number the strong. Those who fail are more than those who succeed. Few men are named Eli. The great majority are named Dennis and an attempt is being made and a code formulated whereby Dennis proposes to take charge of the affairs of Eli. It is proposed that the men who have failed shall take charge of the things of those who have been successful.” Mr. Ingalls is apparently of the opinion that the poverty of the many necessarily accompanies the progress of the few. “And jet some are not satisfied,” is his comment on the tre mendous accumulation of wealth in this country. It is not a difficult matter to ex plain why some are not satisfied. Most of this wealth that has been pil ing up at the rate of $260,000 an hour has been going into the pockets of the privileged classes—classes protected and favored by unjust laws discrimi nating against the masses. This is why there is such a general uprising of the people, and such a clamorous demand for relief and re form. And the ex-senator consciously recognizes the galling injustice of these conditions when he predicts for our second century a period of vio lence, distress and disorder. It is useless to attempt to smooth over matters by telling people that our present evils arc inevitable be cause only a few are named Eli, while the majority are named Dennis. The icply w ill he that, when Eli gets there by robber-like methods, Dennis will sooner or later make a determined effort to defend himself, and wi 11 he justified in giving the instinct of self preservation full play. There is no reason, however, for ap prehending an area of violence. The masses know their numerical superi ority, and they know that they have the machinery for making the superi ority of organized numbers felt in our government, from the white house to the remotest militia district. When the ballot promises so much they are not likely to pass it by for the cruder methods of a past age. Mr. Ingalls puts Dennis in the atti tude of quarrelling with Eli because he is successful. This is a mistake. Dennis simply insists that Eli shall get there by honest methods, or not at all. This is about the size of it. Courtesy. Courtesy is one of the Christian graces, no less than a requirement of good society. The amenities of so cial iife smooth the way for and ren der more effective all kinds of Chris tian work. Every Christian needs them as a part of his outfit. Perfect expression of kindly feeling in the outward act is an attainment which few posess, but which all should strive for. It is a Christian duty for everyone to add something to the sum of happiness in the world—not only to aim to do so, but to actually do so. Make the world a little bright er for your having lived in it. Thus will you fulfill the purpose of your being, and make true success of life. Possess the jewel of courtesy, and you cannot fail.—Epsworth Herald. The Married Men. A married man always carries his condition with him, like a trade-mark. Anybody of average discernment can detect him at a glance. He does not pinch his toes with tight boots. He does not scent himself with violets. He never parts his hair in the middle. He keeps his seat in the horse-car when the pretty girl, laden with bun dles, comes in; lie knows that his wife wouldn’t approve of his rising. He does not get up flirtations with the good-looking saleswoman where lie buys his gloves; he remembers that little birds are flying all around telling tales, and he has a horror of curtain lectures; somehow, married men never seem to arrive at that state of beattitude where they appre ciate the kind of literary perform ance known as curtain lectures. The married man lias come to that SINGLE CORY THREE CENTS. stage when he is convinced that the way his neck-tie hangs may not be any more important than his soul’s salvation. He knows to a certainty that true happiness does not depend on the amount of starch in his shirt bosom, but he will have to have been at least three times wedded before he will be able to he reconciled to a col lar-hand two sizes small or one size large. The man who can smile at fate when it swoops down upon him in the shape of an ill-fitting collar band is nearly ready for canonization. —New York Weekly Keep the Truth. To “err from the truth” is ruinous. So evidently the apostles viewed such a course, for James tells us: “If any of you do err from the truth, and one convert him, let him know that he which convertetli a sinner from the error of his way shall save a soul from death.” Our Lord declared that he came to “bear witness to the truth.” “Ye shall know the truth and the truth shall make you free.” lie regarded the truth as the instru ment of sanctification. When, there fore, a man errs from the truth his deflection is not to be regarded as of slight, importance. While wo recoil from classifying any truth as “non essential,” yet there are truths the acceptance or nonacceptance of which must affect the life here and our eternal destiny. “There are vital truths a-i there are vital parts of the body, and just as wounds are to be dreaded everywhere in a living or ganism because they may work dan gerously inward to the very secret springs of life, nut are most of all to he dreaded when they are in the vitirl parts themselves, so is unbelief of any truth to he deprecated, but moat of all a truth which contains the es sence of saving power.”—Christian Inquirer. My Darling. These words in bright let! out in bold relief on the dash .board ol a huge four-horse truck in a Broadway blockade. The driver looked as un sentimental as possible, but ho was not profane or. brutal toward his horses. Patiently he waited the loosening of thb jam, while his neigh bors filled the air with curses. Finally, his horses becoming restive, ho climbed down from his box and soothed them with gentle words and caresses. Then a bystander asked why hecalled his truck “My darling.” “Why,” lie said, “because it keeps the memory of my daughter, little Nellie - She’s dead now, but before -lie died she clasped her hands, around my neck and said:— “Papa, I’m going to ditv and I want you to promise ms one thing because it will make me ho, happy. Will you promise?” “Yes,’ 1 said; ‘l’ll promise anything. What is it ?’ “Then fixing her eyes on mime she said, ‘Oil, papa, don’t be angry hut promise me you will, never swear any more, nor whip your. Horses, hard, and he kind to mama.’ “That’s all there is about it, mister, hut I promised my little gi*i and I’ve kept my word” When the blockade'was lifted, the big truckman resumed his seat, and was soon iost in the tide of travel— New York Herald. It is stated that an immense im. proveinent has recently been affected in the manufacture of glass for op. tical instruments by means of the ad dition to tlie ordinary materials of phosphorus and chlorine, which in some as yet unexplained way cause the glass to be much more transpar ent, and enable it to receive a much higher degree of polish than any op tical glass hitherto manufactured. Thus microscopes can be made which will render objects of the diameter of only the one-eighth-millioth of a millimetre visible, whereas with the best instruments now in use the di an.eterof the smaPest object that can be seen is oae-sixteen- thousandth of a millimeter. This news, we fear, is too good to bo true,