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VOL. XVIII ‘the I TE-MPERAWCE BANKER ij IS THE 1 9ranof the Sons of Temperance y B and of the State Convention of Georgia: 11 PUBLISHED WEEKLY, , BY BEMAIIIS BRANTLY. j o* Terms— One Dollar a year,in advance. ; Letters must be Post paid, to receive a*- , | Banner Almanack, for 1852. 1 < M a 3 ? £ SI? S2l=? sS i *5 li|= 5s ? § I§. l, \t 5 S-i? 6 , I fillll ii ntill ill ! [ml iA jT _! l imlj: — Ui uigi 25 2H 27 21 30 31 2 ? 2 S 2 S'I, 6 7 , March -12* {J ‘ ep "” “, Vfj s| ,j} 1011 Si .I.s in It li!s>| l{i3Sggb ! X 21 22:2.3 24 2H 2d 27 >•! £.i ™ .‘W J !/ 28 29.30131 _ . —,o A ‘ S A,r "'i"Jih 1 ‘i’ iii'o.j Jih ‘ 6 it 12’ 13 14 is: 10 17 j'.’ 11 12 21 14 <^ i S* **®p x ; e ’LI n .lis , 8 ll"¥i=r ninr 25 T¥ _|_ 1 2 D -' c - s \~ 6 A 19in ii 3 g2s %v- - i - g S Errrv mm i.in .lnpr of bMiradwa •Irunkard who is in A 1 r the habit of drinkins? orient spirits, A $3 . t*;urarm t 11. When he is ftt work. t 8 g 3j! Jvh”h’ is wet.’ ) .3, Before meals. ($j x When he is drv. S 14. Af nrme&ls. o\ i % i id! ‘hiWbrf. i ! ?■ WtahelraveK > 17. On holidays. . V, 9 S When he ii at home. ) IK. On UuUic occasion'. <5 V 9’ When he is in company ( 19. On any diy: or . O g wl!in he V i 5 Every friend to Temperance K j § should take the Temperance Banner: <;, if Temperance men will not support x kthf Temperance Press, who will ? ’ moral and relioiousT No 2. Come to Jssut Why should I come? —V ou Are A Sinner ; Come for Pardon. Perhaps you do not feel that you ar( a sinner. Ai least you think you are no worse than others, but better than many. You are no drunkard, thief, -adulterer, but keep the Sabbath, read the Bible, and attend the bouse of God. But have you indeed obeyed all the commandments ? JSever broken any of them? Always been true, chaste, so ber, honest, forgiving, kind? Arver j indulged in pride, malice, anger, deceit,: or lust ? God requires purity of heart .j as well as of outward conduct, and ho j knows all our thoughts. Have you; then never cherished the thought of sin j in your heart., though you have feared j outwardly to commit it? Besides, the: first and chief commandment is to love the Lord our God with all our mind and . strength. Have you always dene this; j a ways been thoughtful for his mercies, j always carefully read his word in or der to obey P, always tried to please him, loved to pray to him, taken delight in his day, his people, his warship, al- striven to be “holy as he is holy,” to make known his truth, to induce’ others to love hint, and endeavored in j all things to glorify him ? If you have | always done this, you have still just on- j ly done your duty, and have nothing to j boast of. But you have not done it. Conscience tells you so. You know j you have sinned thousands of times. j You know you have seught your ewn ! pleasure, and in your best actions j you have not been prompt ed by a desire to please God. You have lived for yourself; you have sought man’s approval, but God has not been in all your thoughts. The Bible tells us: “If a man say he hath no sin, hedeceiveth himself. There is none righteous, no, not one. All have sinned,and come short of the glory of God.” O, my fellow-sinner, is it not true of thee : “The God in whose hand thybieathis, and whose are all thy ways, thou hast not glorified ?” You are a sinner. Guilt, enormous guilt, hangs upon you. In God’s hook all yoursins are written down. Yfou can not get rid of them. Were you to la bor for thousands of years, you could not atone for the least. All you could do would only be your duty. Paying to-day’s debt still leaves yesterday’s where it was. And were you to give all you possess, or stiff r torture and death, it would not take away sin. The past could not be recalled. But there is forgiveness, tree, full, eternal, for the guilty. Jesus has pardon for thee, sin ner, purchased with his own blood.— Come for it. Come to Jesus Christ for it. Note.—Read Ex. 20: 1. 18; Psalm 51. 139; Matt. 5; Rom. 3: 10. 20: 23; 1 John 1: 8-10. GOD IS ANGRY—COME TO BE a- RECONCILED. The Bible tells us: “God is angry with the wicked every day.” “I.lc ha- teth all workers ofiniquity.” And has j not God much cause to be angry with thee, sinner ? lie gave and preserves | your life and faculties, and bestows all your comfoits. Yet you forget him. — lie has told you his commands; and those are all intended to do thee good, yet you do not regard them. You do not reverence God, but live almost as if there was no such Being. What an ungrateful son would you be if thus you treated your parents —if you avoid ed their company, disliked to think oi them, and disregarded their wishes!— “Hear, O heavens, and be astonished, O, earth! I have nourished and brought up children, and they have rebelled against me.” lie is full of love to you, as a tender Father; hut by your sins you have grieved him. Besides, he is your Creator, King, and righteous Judge, and must and will punish all sinners. He must act to those who re bel, not as a kind parent, hut as an an gry monarch. It is your own fault, however, that he is angry. You make him so. Your sins separate between you and God. As long as you live without repenting of sin, his anger must ever he hot against you, sinner, and you cannot escape or hide from him. Wher ever you are, he is there, and he is an gry. Fie “compasses your path and your lying,” and he is angry. It de pends upon him whether or not you draw your very next breath, and he is angry. O sinner, better for all the world to be angry with you than God. What an awful life is yours! The S “wrath of God abideth on you.” How j dreadful to feel when going to bed, | “God is angry”—to awake and know i “God is angry”—wherever you go, j and whatever you do, “God is angry.” | And O ! to die knowing that “God is | angry and to stand before his judg ment-seat and see that he is angry. — Sinner, he is angry only while you make him so; lie is willing to be your fiiend; he sent his son with this mes sage: “Be yo reconciled to God.” If you will give your heart to that Mes senger, and trust in him, all this anger will cease. O then, come to Jesus. — Be no longer God’s foe, but accept the olfor to bo his friend. But beware, beware of rejecting Jesus ; for he says: “He that believeth not,” that is, does not come to “the Son, shall not see life, hut the wrath of God abideth on him.” Note.—Rend John 3: 3t>; Psalm, 7: 11: 5. 0; 21: 8. 9; Rom. I: 18; 2: 5. 9; 2 Cor. 5: 18, 21; Eph. 5: 6; 2 Thes. 1: 7, 9. £ Selected for the Banner. The Contrast.—l saw a vast mul titude of the sick and dying, ali fast hastening to death; and l heard a voice say: “There is life for the asking,” and there was but one or two of all the great company raised their voice to beg that boon. I saw a hand of weary travelers in a sandy desert, parched with thirst, and 1 heard a voice saying jto them: “There is water for the seek ling.” “Ho, every one that tbirstelb, | come ye to the waters !” and directly in sight appeared a coot and sparkling fountain, gushing from a rock which threw a deep shadow across the “wea ry land,” and hut a few there were who made the effort to reach the grate ful shade of the rock, or to slake their thirst in its waters. “There is gold for the digging,” pro claims another voice; and thousands of eager questioners cry : “Where— where!” Far, far away over the deep waters, across the dangerous passes of the mountain, danger and disease must be braved—but vvliat of all that! there is “gold for the digging,” at the end. And how they throng, and press, and crowd, to reach the far off land ! “What shall it profit a man, if he gain the whole world and lose his own soul; or what shall he give in exchange for his soul?” LADIES’ DEPARTMENT. A Father’s Advice to his only Daughter. Written Immediately after her marriage. From the pen of the late Bishop Madison, of Virginia, to his daughter residing in Richmond. My Dear. —You have just entered into to that state which is replete with happiness or misery. The issue de pends upon that prudent, amiable, uni form conduct, which wisdom and vir tue so strongly recommend, on the one hand, or on that imprudence which a want es reflection or passion may j prompt, on the other. You are allied to a man of honor, of talents, and of an open, generous dis-j position. You have, therefore, your! power, all the essential ingredients of domestic happiness; it cannot be marred, | if you now reflect upon that system of! conduct which you ought invariably to j pursue —if you now see clearly the! path from which you will resolve nev-! er to deviate. Our conduct is often the result of whint or caprice, often j such as will give us many a pang, un-! less we sec before hand, what is always! PENFIELD, GA. MARCH 27, 1852. the most praiseworthy, and the most es sential to happiness. The first maxim which you should impress deeply upon your mind, is nev er to attempt to control your husband by oppposition, by displeasure, or any other mark ofanger, A man of sense, of prudence, of warm feelings, cannot, and will not, bear an opposition ofany kind, which is attended with an angry look or expression. The current of his affections is suddenly stopped; his attachment is weakened; he begins to fe! a mortification, the most pungent; he is belittled even in his own eyes; and be assured, the wife who once ex cites those sentiments in the breast of a husband, will never regain the high ground which she might and ought to have retained. When he marries her, if he be a good man, ho expects from her smiles, not frowns; he expects to find in her one who is not to control him—not to take from him the freedom of acting as his own judgment shall di rect; but one who will place such con fidence in him as to believe that his pru dence is his best guide. Little things, what in realty are mere trifles in them selves, often produce bickerings, and even quarrels. Never permit them to be a subject-of dispute; yield them with pleasure, with a smile of affection. Be assured that one difference out-weighs them all a thousand, or ten thousand times. A difference with your hus band ought to bo considered as the greatest calamity—as one that is to be most studiously guarded against; it is a demon which must never he permit ted to enter a habitation, where all should be peace, unimpaired confidence, and heartfelt affection. Besides, what can a woman gain by her opposition or her ditferences ? Nothing. But she loses every thing; she loses her hus band’s respect for her virtue, she loses his love, and with that, all prospect of future happiness. Siie creates herown misery, and then utters idle and silly complaints, hut utters them in vain. The love of a husband can be retained only by the high opinion which he en tertains of his wife’s goodness of heart, of her amiable disposition, of the sweet ness of her temper, of her prudence, and of her devotion to him. Let nothing, upon any occasion, ever lessen that opinion. On the contrary it should augment every day; lie should have much more reason to admire her for those excellent qualities, which will cast a lustre over a virtuous woman, when her personal attractions are no more. Has your husband staid out longer than you expected ? When he returns receive him as the partner of your heart. Flas he disappointed you in something yon expected, whether of ornament, or furniture,or of any con veniency ? Never evince discontent; receive his apology with cheerfulness. Does he, when you are housekeeper, invite company without informing you ofit, or bring home with him a friend ? Whatever maybe your repast, however scanty it may be, however impossible it may be to add to it, receive them with a pleasing countenance, adorn your ta ble with cheerfulness, give to your hus band or to your company a hearty wel come ; it will more than compensate for every other deficiency; it will e vince love for your husband, good sense in yourself, and that politeness of man ners, which acts as the most powerful charm, it will give to the plainest fare a zest superior to all that luxury can boast. Never be discontented on any of this nature. In the next place, as your husband’s success in his profession will depend upon his popularity, and as the manners of a wife have no little influence in ex tending or lessening the respect and es teem of others for her husband, you should take care to be affable and polite to the poorest as well as the richest.— A reserved haughtiness is a sure indica -1 tiou of a weak mind and an unfeeling heart. With respect to your servants, teach them to respect and love you, while | ycu expect from them a reasonable dis charge of their respective duties. Nev er tease yourself or them by scolding; it has no other effect than to render them discontented and impertinent.— Admonish them with a calm firmness. Cultivate your own mind by the pe rusal of those books which instruct while they amuse. Do not devote much of your time to novels; there are a few which may be useful in impiov ing and in giving a higher tone to our moral sensibility; but they tend to vi date the taste, and to produce a disrel ish for substantial intellectual food.— Most plays are of the same cast; they are friendly to delicacy, which is one of the ornaments of the female charac ter. History, Geography, Poetry, Mor. al Essays, Biography, Travels, Ser mons, and other well written religious productions, will not fail to enlarge > your understanding, to render you a more agreeable companion, and to exalt your virtue. A woman devoid of ra tional ideas of religion, has no security for her virtue; it is sactificed to her passions, whose voice, not that of God, is her only governing principle. Be sides, in those hours of calamity to which families must be exposed, where will she find support, if it be not in her just reflections upon that all-ruling Providence which governs the uni verse, whether animate or inanimate. Mutual politeness between the most intimate friends is essential to that har mony which should never be once bro ken or interrupted. How important then is it between man and wife ! The more warm the attachment, tho less will either partner bear to be slighted or j treated” with the smallest degree of j rudeness or inattention. This polite-[ ness, then, if it be not in itself a virtue, is at least the means of giving to real j goodness anew lustre; it is the means . of preventing discontent, and even | quarrels; it is the oil of intercourse, it removes asperities, and gives to every ihing a smooth, and even, and a pleas ing movement. 1 will only add, that matrimonial hap- j piness does not depend upon wealth; no it is not to be found in wealth, hut in minds properly tempered and united to our respective situation. Competency is necessary, all beyond that point is ideal. Do not suppose, however, that l would not advise your husband to aug ment his property by all honest and commendable means. I would wish to see him actively engaged in such a pursuit, because engagement, a sedu lous employment, in obtaining some laudable end, is essential to happiness. In the attainment of a fortune by hon orable means, and particularly by pro fessional exertions, a man derives par ticular satisfaction, in self-applause, as well as from die increasing estimation in which he is held by those around him. In the management ot your domestic concerns, let prudence and wise econo ’ my prevail. Let neatness, order, and judgment be seen in all your different departments. Unite liberality ..with a just frugality; always reserve some thing for the hand of charity; never let your door he closed to the voice of suf fering humanity. Your servants, in particular, will have the strongest claim upon your charity, let them he well fed, well clothed, nursed in sickness, and never unjustly treated. F*rthe Temperance Banner. The character of those engaged in f the liquor traffic,'and the nature of their business, and the effect of moral sua sion upon them. Where the conduct of men is gener ally good, and they happen to do a wrong, charity requires that we should place the most favorable construction upon their errors. But when they de liberately pursue a course of conduct, ora kind of business, which they know tends to the injury of other people, all have a right to speak es them and their conduct or business, as it is ; for they exhibit themselves in it, as a daily em ployment, regardless of the welfare of all others, it is the right of all, and their duty too, to speak freely of the in jurious tendencies of injurious conduct and business, carried on in such disre gard of the welfare of all, and also of the character of him, who is capable of knowing by thus employing himself.— A different course would be placing the conduct and business of bad men upon a level with the good. This would be iniquitous. The difference between good men and had men, is, that the former does what j good he can, and is careful to do no ] | act which may have tho effect of inju- [ ring others; while the latter pursues! j what he supposes to he his own interest, ■ j regardless of the welfare of others. In ( mercy to society, the character of bad ! men should he treated as odious, for the j purpose ofdetering others from adopt- | ing their practices. Christianity dispenses men to be lieve, love and obey their Creator, and to practice love and good will towards each other, and to he careful to do n > act, or to follow any business, which may work injury to arty one. This careful practice of love, is what was meant by our Saviour in the 34th of the Bth ch. of Mark, where it is said : “And when he hud called tho people unto him with his disciples also, he j said unto them, whosoever will corne j after me, let him deny himself, and take j up his cross, and follow me.”—And in i the 39th v. of the 10th chap, of Math ew he said: “And he that taketh not his cross and followeth after me, is not wor-! thy of me 1 ” This denying ourselves, and taking i j up of our cross, &e., means that we i I should deny ourselves all enjoyments and gratifications, which may have the effect of causing injury toothers; and j i that we should cross our desires for all; ‘ such pleasures. The doctrine of these ; passages runs through the whole of t he ‘ New Testament; read them in their i connection. , i It is not enough for a man when he ; t proposes to do an act, or to follow a| v business, that he may see or suppose , ‘ he sees other men, with care, may avoid 1 1 being injured by it No man has a i right to impose upon his neighbors the j 1 necessity of guarding against evils, < which his actions cr business may pro- ’ duce. It is enough for a man to exor- ( cise a constant care over his own ac- i tions, without having to contend with < the evils of his neighbors. Ho who 1 follows a business, or does acts impo- I sing such a necessity, is a bad neighbor, i Man was formed tor society, and cannot I live without it. He is therefore hound by the fundamental laws of our nature, to he careful in all ho does, not to cause injury to any of its members.— The weak and unweary are as much the objects of this care as any other, it j not more so. All who refuse obedience • to the doctrines of self-denial and the cross, as declared by Christ in our quo tations, he declares to be “ unworthy of him .” These doctrines decide the character of liquor sellers. They do more injury to society than any other.class of men in it. There are two classes of them. The wholesale and the retail dealers. The retailer for the love of money sells drams, and the wholesale seller for the same love, sells barrets of drams. The retailer erects his doggery, (a name very significant of its use,) from which he drams out the means of cor rupting the morals and producing vice, crime, miseiy, and death in the neigh borhood, all around him. The whole sale dealer sells his liquor by the bar rel, loading carts, wagons and boats, often to be carried to a distance, to be drained out in many neighborhoods, ov er a large tract of country, corrupting the morals of the people, deranging the minds of many, prompting thousands to the practice of evefy vice and crime, and producing ali the forms and de grees of misery and death, that etfects suffering humanity. Among all the out-pourings of hu man depravity,, through the vices and crimes of bad men, there is none which has so much corrupted the morals of the people, or has so much moved their peace and happiness, as tho vice of selling them intoxicating drinks. No class of men, in any land, have less hu manity of feeling, or less moral sensi bility, than the liquor-sellers. The heaving sighs of broken-hearted wives —the weeping of mothers over fallen sons, and daughters, ruined by drunken husbands—the crying of cold and hun gry children—the groans of suffering men, some dying in drunkness, and oth ers bleeding in death, from wounds in flicted by drunken and maddened as sailants, —none of these, nor all of them put tog( ther, though caused by the liquor they have sold, can resch tiie hearts of these destroyers of our race! No patriotic influence warms in their selfish and unfeeling bosom 1 No Chris tian sympathy stirs in their flinty souls; nor does any hoiy impulse move in their hardened and frozen affections. Like Nero, playing on his flute, in the light of the fires which he himself had kindled in the city of Rome, they look j with unfeeling composure on the mis eries they cause, divide their spoils, I count their gains, and then, many of them, put on airsofhauty dignity and self-importance! Yet, when laboring to support the temperance cause —that cause of relig-l ion and morals, teaching man to love his fellow-man, and to abstain from the great cause of evil to his health and usefulness; and when speaking of the j injurious course of liquor-sellers, we j are sometimes told that it would be best not to hurt their feelings! That I it is best to employ nothing more than | j moral suasion to induce them to become good citizens!— Moral suasion with liq j nor sellers, indeed!—Now think ol ! that! As tho adamantine cliffs on j ocean’s shores, receives at their base, [the rolling waves of her troubled wa-j i ters, —so do liquor sellers receive with-;. out effect, all the pursuasive appeals of moral suasion. They, as such do nothing for the ben efit of society. They add nothing to the common stock of property, or the conveniences of mankind. Not an ear of corn or apotatoe is produced by them. They perform no sort of mental or bodi ly labor for the benefit of any one ; nor do they carry on any of the necessary j exchages of property or produce.— J j Their whole business is to draw togeth. [ !er property, produced by the labor ol others, by giving them a false and de-| i eeptive consideration for it, which they know can do them no good, but likely i injure and ruin them. Comparatively ‘ happy would it be for society, if all the ; propertv ever given for liquor, hud been | forced from its owners by theft and robbery. The thief leaves a man his health, habits, character, friends, and ability to work. The liquor seller takes a man’s property for a deceptive consideration, which he knows is always dangerous, and frebuently destroys all that he has, is, or could otherwise be. It is true that the robber sometimes murders his victim, and it is equally as true, that the -filers of liquors, cause the death of I more men in a few months, than all the j robbers in the Union do in forty years. I no use of intoxicating drinks, furnish* od by liquor sellers, causes helpless wives to be murdered by drunken and deranged husbands, (as we believe,) more in number, than all the murders committed by all the robbers in this land. Still this is but a drop in the bucket.compared with all the murders, and deaths caused by liquor, furnished by these traders. It is time that tho business of these men should be exam ined and understood. Liquor sellers hate the temperance cause with all their strength, and with all their soul too, if they have anv, be-,- | caU9e operates against tho success of their swindling. They know that they cannot injure it by opposing it. Some of them, therefore, pretend to be lathet in its favor, holding out the idea that they would be willing to give tup tho profits of their trade, provided men would bo willing to live without liquor. Under the cover of this deceptive pre tense, they carry on a work of intimi dation against its friends, expressing a mighty horror of legislation upon tha subject, and declaring mighty evils, which they say would come upon tha cause, it legislators should legislate up* on it, or if speakers should speak harsh ly of any one, ou account of the coursa they may pursue, in relation to the sub ject. All this is intended to deter leg islators, public speakers and others from calling attention to them, and tha tiue character ol their business, and to intimidate the friends of temperance generally, from using any influence to have the protection afforded by law to their nefarious work of ruin withdrawn. They are delighted with the idea of leaving the whole work of tempersno® to the energy of moral suasion. Vfn heard of one of these friends coming to a speaker, who had delivered a temper, ance lecture, in the spirit of moral sua sion, and saying to him: “ Sir you are in the right tract, if ever your cause it successful, it must be made so by the ust of moral suasion. That can offend no one or provoke their opposition.” - Moral suasion has done a good work upon thousands of honest men, we hop® there is in many places much more for it yet to do ; yet, there always has been men engaged in every evil work, who arc never reached by moral suasion, and none are farther beyond its influ ence than liquor sellers. Use moral suasion with men, who ar resolved to make money by any means, for the employment of which thelawsof the county will not punish them! (Iso moral suasion with men who have no hearts to feel for the thousands of help, less women and children, besides others, whom they know have been destroyed by their base allurements—use moratl suasion with men, who will tempt ruined fathers to give for liquor, the last dime they have, which ought to bo given for bread to feed a hungry family. Moral suasion has been tried with these sellers ; for many years, bat with them it has J been, as the drifty chair in the path |of the tempest. Something stronger [ should bo employed to reach their latont sensibilities; for they are destroying our neighbors, kindred, friends; and as long as they can make the friends of temperance believe, that it will be dan gerous to investigate their character and business, they will carry it on'.-- Wo should, therefore, place them and their trade in the light of truth—simple truth, without coloring, will be enough. Some of these traders, sometimes tell us, that “they are not their brother’s keeper,” and that every tub must stand upon its “own bottom.” This holy argument was first used by (Jain, and has never been seriously urged by any better man! If they are not their brother’s keepers, they should not be their brother’s destroyers, ffthey think that every tub ought to stand upon its own bottom, they ought not to draw off the hoops of any, nor tempt the tubs themselves, to give up their heading and hoops for liquor, and thereby cause themselves to fall in ruined and broken staves upon I he ground. But they go farther. They tell us I that they have a right to make money ! by any means which the laws of the ! country allow. They do not compel | men to buy and drink their liquor, they I sa y> nor to get drunk and do the wrongs which drunkards commit. They only offer their liquor, they say, to men as freemen, and if they destroy them selves, the fault and responsibility rests on them, and not upon the sellers. This argument admits the evils of drinking, but insists that the drinkers are freemen, and that as the sellers are allowed by law to sell, that tho drink ers alone are responsible for all the ev ils they cause. To this it may be re plied : That tho sellers are as much freemen as tho drinkers; and that the laws as much allow the drinkers to drink, as they do the sollers to sell.— 1 he principles of this poor argument, would, if carried out, lead to the con clusion, that in this business there is no resposibility any where; for it would he ridiculous to say that it is right for’ NO. 13.