Newspaper Page Text
VOL. XVIII-
the temperance banner
IS THE
Oraii of llie Sous of Temperance
° and of the
State Convention of Georgia:
PUBLISHED WEEKLY,
by BESJAIHS BBAMTLY.
o* Term*—one Dollar a year,in advance.
Letters must be Post paid, to receive at
tention^^ mu
* Banner Almanack, for 1852. g
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I Fr . r * man is in .lwusar of becoming a drunkard who is in Q
Every j rin ki„g ardent spirits, N
. ot-1 „„ he :• wvrn ill. When he iat work. £8 j
isssssssr £> !
f IVjien he ia dry- >4 Atemeats. &j
i When heUWy. j| £ j
7 \Vhpnho travels. r !(• On hollulays. . a
8. When he is at home. ) 18. On i’nblic occasions, fc |
9. When he is in company ( 19. On any day, or J
Kj” Every friend to Temperance A
should take the Temperance Banner: g ;
“If Temperance men will not supportx
MOltAh AND HELKiidlJS
rv. s.
Corns to Jesus-
IlelL awaits you-—come to be saved.
Hell is not a fable, invented by
:priests to frighten their fellow-men ;
but as sure as the Bible ;s the word o!
God, so sure it is that “the wicked
shall be turned into hetl, and all the na
tions that fought God.” “It is appoin
terl unto men once to die, but after this
the judgment .” Then all men must
give an account of “the deeds done in
the body.” “God will judge the se
crets of men.” Then all sinners who
have not obtained pardon by coming to
Jesus will be on the left hand ot the
judge, who will pronounce their dread
ful sentence: “Depart ye cursed, into
everlasting fire, prepared for the devil
and his angels.” O who can toll tlie
torments of that place ? No more pleas
ant light ot days, no more cheei fui
voice of friends, no more comforts ot
home, no more pleasures of the world
and sin. The rich man can take none
of his wealth with him —the gay man
none of his amusements. Conscience
will dart its slii-ig ; past sins will be
•clearly remembered, and past opporlu
nities of escape now gone forever. O
that one of them might come back ! O
/or one more Sabbath ! O for one more
hour to pray for mercy ! But it will
then be too late— too late. Darkness
forever, sin forever, woe for ever, death
for ever. Jesus speaks of it as “the
lake that burnetii with lire and brim
stone —outer darkness, where there is
weeping, and wailing, and gnashing ot
teeth—where the worm dieth not, and
the file is not quenched —whore the
wicked rich man, being in torment,
cried out : “Send Lazarus, that he may
dip the tip ot his linger in water, and
•cool my tongue, for 1 am tormented in
this flame.” There he that is filthy
shall be “filthy still,” and “the smoke
of their torment ascendeth up forever
and ever-” What misery can be great
er than what such words as these de
scribe ? How dreadful then to be in
hell! VVhat more horrible ? And eve
ry unforgiven sinner is on his v/ay to
it. You, whose eye now reads this
.page, if you are not pardoned, you are
on your way. Every hour brings you
nearer. Ouce there, and all hope is
gone forever. But is there no escape?
Yes; one way, and only one. Flee to
Jesus. He can save from hell. “God
so loved the world, that he gave his only
begotten son, that whosoever believetli
in,” eometh to “him should not perish,
but have everlasting life.” Nothing
can save you, if you will not come;
nothing can prevent your salvation, it
you do come.
Note—Read Matt. 18: 1-13; 25;
Mark 9: 43-48; Luke 16; 19-31;
Rev, 14: 10-11; 20: 11-15 , 22: 11,
15.
FOR PEACE OF CONSCIENCE
COME.
“There is no peace, saith my God,
to the wicked.” Some sinners seem to
be at peace, but it is only by refusing
to think. They will not consider. — J
Rut such thoughtlessness is not worthy j
to he called peace. It is like a man in
a sinking ship, who will not examine
what is the danger; or like a trades
man, who fancies all is not going on
well, but will not-look into his accounts
lest his mind should be disturbed. So
the sinner fancies something is wrong,
and, fearing to be made unhappy, he
banishes reflection about God and his
soul. Yet every sinner thinks some
times, and then lie must be wretched.
When death visits a neighbor’s house,
or enters his own, or threatens himself, I
anJ at many other times, the thought
will come, “God is angry ; my soul is
in danger. lam not fit to die.” And
how must sucli a thought damp his
pleasure, and disturb his repose. No
you cannot be at peace till you have
obtained pardon. You may try all the
pleasures of the world in turn ; you
may seek to drown thought by plunging
deeper and deeper into sin, but you
cannot be happy. But when we come
to Jesus, ail our sins are at once forgiv
en. We still think of them with sor
row, but we need no more think of
them with terror. God says to us : j
“Your sins and your iniqities I remem- j
ber no more.” He blots out “all tres
passes.” He “casts them behind hisj
back—into the depths of the sea.”—j
They will not be mentioned at the j
judgment day. “He will abundantly
| pardon.” lie now regards us with l
1 love. We must not be afraid of him.
He invites us to trust him as a kind
[friend. Instead of hidingyrom him, as
! Adam did, we may hide in him, as Da
vid did, saying: “ Thou art rny hiding
I place.” O what a happy change! 1
lam a sinner still, but a sinner pardon
jed, reconciled, saved. And whatever
dreadful tilings conscience may tell,
Jesus says: “Thy sir.s are forgiven
thee, go m peace.” “Peace l leave
| with you, my peace I give unto you. ’
j “Being justified by faith, we have peace
with God, through our Lord Jesus
Christ.” Poor sinner, you and peace
have long been strangers! Worldly
pleasure is not peace ; and nothing can
give it while you and God are enemies,
and your sins hang heavily on your
soul. Come then to Jesus. He both
makes and gives peace. Seek pardon
t!irough him, and you will soon know
what is meant by “the peace ot God
which passeth all understanding.”
Note —Read Isa. jo .7 , J( 21,
Micah 7: 18, 19; John 14: 27; Rom.
5s 1; 8: 31-34; Phil. 4: 7.
[Selected for the Banner.
—l'-H-M, -! lAX .J rv JUICCB
For tiie Temperance Banner.
An appeal to tfte Churches.
That it is the duty of the Christian
churches and tiieir ministers, to sup
port the temperance cause, we do most
j sincerely believe. The church is the
natural and proper nursery of every
J Christian virtue; and temperance be
j ing one of them, all lawful means of
I sustaining it in practice, should be sup
ported. Paul supported temperance.
See Acts. 21. 25 ; Galations 5. and 22,
23. Peter did the same. See 2d Epis
tle, ch. 1. 2. 5. to 9. Honest} and
common sense declares the same doc
trine.
j By the phrase, “The temperance
! cause,” we not only mean the abstract
1 virtue of temperance, but with it the
temperance societies, and their ap
| proved means of suppressing all use of
intoxication drinks as beverages. As
| the use of these produces more intem
perance than any other vice, if we are
in favor of temperance, consistency re
quires that we should abandon the ma
king, buy iug, selling, and drinking of
i liquor. If a man says that he loves
temperance, and yet in any way coun
| tenances any thing, which he knows
! interrupts its influence, or aids in the
support of intemperance, he subjects
his profession and candor to suspicion.
The Christian religion is rational and
consutunt religion, and a church whicli
j fellowships its members in practices,
known to corrupt its own moral and re
ligious purity, to injure the morals and
j peace of individuals, families, and soci
ty in general, does not act consistantly
with its professions, nor sustain the
I character of a true and faithful chris
-1 tian chuich. Good morals is a part of
Christianity. As the summer’s sun
! drives away darkness, infectious vapors
| and impurities from the atmosphere,
pouring floods of light, of life, of energy,
j beauty, and glory through this universe
of things—so does good morals in the
1 societies of men, drive away vices and
hurtful examples, establish virtue, pu
. rify the church and its religion, en
| courage a spirit of .patriotism, bene vo- j
I lence and good will, and promote the
■ universal peace and happiness of our!
! race.
There is no vice which so contami- i
; nates all that is good in this world, as
the use of intoxicating liquors ; all the
I evils of which, is effected by the use of;
[drams. They blunt the moral sensi-j
I bilities. They put down the practice;
of every virtue, civ- urage the practice
of every vice, dethrone reason, and de-[
jstrov all the social alfections. They
make husbands, fathers, masters and j
PENFIELD, GA. APRIL 3, 1852.
civil rulers to become tyrants and op
pressors. They corrupt the councils,
of state, contaminate the purity ot the ,
church in its morals and religion, and j
the general morals of the people. They
promote tho spread of vice and
and crime, murder and death, through
out the land. They produce every
sort, variety und degree of distress, mis
ery and ruin, among all the various con
ditions of men.
Among all these evils there is no set
ofl’of anyone good. The drinking of
drams makes the wise foolish, and the
foolish more so. They make the rich
poor, and the poor still poorer. They
make men who were good men in all
the social relations of life, when sober,
to become bad men in their families,
neighborhoods, and wherever else they
may be, and the bad they cause to be
worse than they were before. They :
make unnumbered thousands of indi-!
viduals and families, to be poor, degra- 1
ded and miserable, without ever afiford- j
ing one single crumb of substantial j
good. Their whole operation is to |
bring men into sin, misery and ruin,
without ever alFording relief to one sin
gle individual, in all the Lord’s world !
They have an equalizing effect upon
all who associate in the drinking of
them. They bring all down to a level
with the very lowest and most degraded
of their companions. Wise and learn
ed, ignorant illiterate, rich and poor,
churcli members ami infidels, drunk
ards, vagabonds, gamblers, and all sorts
of debauchees, associate together as
equals upon a common level, to drink
drams with the most degraded of the
bacchanalian throngs. There is no
such thing as any rising to the stand of
anew comer into the dram drinking
praoiice, on the contrary, the new com
er in, if he continues the drinking asso
ciation, immediately commences sink
[ ing, and continues to sink, until he
reaches the lowest grade of his compan
ions; and still they all continue going
down, until in death, the grave shuts
her mouth upon them. This is their
end ! and O, what a dreadful end !
It is often said, that all who drink do
not destroy themselves, neither their
property nor reputation. This is not
denied, because some can drink all
their lives, moderately as it is called,
without seeming to do themselves any
very great injury. Yet they are none
the wiser, richer, better, or any more
respected, than they would be if they
had not drank: and it might be well
questioned, whether any of them are as
good and useful men, as they would
! have been, if they had never drank, but
let that pass. Their being able by care
| to withstand the evil tendancy we have
[attributed to drams, no more disproves
j that tendancy, than does the standing of
[ the mighty oak against the tempest’s
j rage, while the other trees of the forest
| have been prostrated, proves that the
storm has no tendancy to blow them
down.
All drams have the same tendency, j
The first begins the effect, which it in
creasi and by a sufficient number of others,
shows itself in what is called drunken
ness; consequently, he that drinks ten
drams, is only ten times as drunk as he
who drinks but one. What is called
drunkenness, is nothing else than an in
crease degree of the effect produced by
the first drain. He who would deny
ibis, should show which is the last, in
the progres of numbers that is drunk,
without having any tendency to druuk
enness, and then show which it is that
begins the effect of intoxication. Such l
an undertaking would call into service <
all his dratnma logic.
According to these views, it is the
duty of the church to declare an unfel-[
lowship with dram drinking, asapractiee
fraught with all evil, never tending to 1
any good. No man in or out of the !
church can be justified in setting an ex
ample ot a practice which tends to evil,
1 even if he himself were able to guard 1
| against its mischief; for all are not
| equally able, after commencing danger- [
ous gratification to slop at what point
they please, ,any more than they are
all equally able to be equally wise and
brave, or self-possessed when all armed
at the approach ofdunger. Threforc, in
Rom. 15. 1. to 3, Paul says: “We then
that are strong, ought to boar the in
firmities of the weak. Let every one
of us please his neighbor for his good
to edificaiion; for even Christ pleased
not himself,” &c.
This teaches that we should bear up
and take care of our weak brothers;
and that we should seek to please our l
‘neighbor, in order to his good. To;
’ make this duty strong, the Apostle re- 1
minds us that Christ pleased not him- 1
j self, that is, he did not seek after enjoy- !
ments for himself, but for others. The |
I same Apostle advances the same doc
trine, Ist. Cor. 10. 33 ; using the word
please in the same sense. He says :—!
• “Even as l please all men in all things,
(that is, seek the good of all in all I do,)
[not seeeking mine own profit, but the
profiit of others that they may be sa- 1
ved.” In this same Epistle, Bth ch. 10th
and following verses; noticing among
other things the influence ol example,!
he say: “For if any man see-thee who
hast knoweldge sot at meat in the idol’s
temple, shall no/ the conscience oi him •
who is weak be emboldened to oat of
these tilings which are offered to idols ;
and through thy knowledge shall the
weak brother perish for whom Christ
died. Hut when ye sin so against the
brethren, and wound their weak con
sciences, ye sin against Christ. Where
fore if meat make my brother to offend,”
(that is to err and do wrong,) “I will
eat no flesh while the world standeth.”
By these quotations we are taught
that Paul did not seek his own profits,;
aside from that of others, and that the [
benefit of all others was constantly!
kept in view, in all that he did. If |
men of knowledge are seen to do acts
that that may he wrong, others, espe- j
cially the weak, are “ emboldened ” to
follow his example, in consequence of[
[which “weak” men may “perish for \
i whom Christ died.” Such seducing ex-1
arnples, are declared to be a “sin against i
the brethren,” and being so, is a “sin
‘against Christ. Wherefore,” (hesays:)
“if meat make my brother to offend, I
will eat no flesh while the world stand
eth.”
The same doctrine in substance, were
often repeated by Christ. In Luk 23,
24; it is recorded : “And he said unto
them all, if any man will coine after
me, let him deny himself, and lake up
his cross daily and follow me.” And
in the 10th ch. 38th v. of Mathew, he
said : “And he that taketh not his cross
and folioweth after me, is not worthy
of me.”
These and the previous quotations,
together with numerous passages all
through the Bible, teach that Christiani
ty is a self-denying religion, as every
good system of religion, morals, or evil
government must of necessity be, by
including the necessary principle of
self-denial or restraint upon earthly en
joyments. All good governments must
operate by means of restraints upon
natural liberty, and such enjoyments
and gratifications, as may be produc
tive of evil to others; for there is no
other way for rational laws to operate,
short of punishments.
Then, as the drinking of drams of
liquor, is universally productive of
great and enormous evils, they ought
not to be tolerated by the church.—
The fact, that some can drink all their
idav, without falling into the visible ev
ils to whicli they tend, affords no justi
fication of their use. These men hav
ing more strength and power to control
the natural results of their conduct,
forms no plea for allowing them to dis
troy others, by their seducing and per
nicious examples of drain drinking.
Isaiah in his sth chapter notices
these men. After pronouncing woes
on several classes of evil-doers, when
he reaches the 22d verse, he says:—|
“Wo unto them that are mighty to
drink wine, and men of strength’ tc
mingle strong drink.”
We inquire, in what view or sense
were these men represented as mighty
and strong ? Some may suppose that
the view in which they were referred 1
to, was simply in a large quantity which
they drank. This, however, may well
be doubted. They were “mighty to
drink wine, and men of strength to min
gle strong drink,” that is, they were
men of strength,” (in mingling and
drinking,) “strong drink.”
If we suppose their mightiness and
strength were only in the quantity j
which they drank, and not in their abil- j
j ity to drink without becoming drunk, j
1 then we must suppose that when they did
: drink their large quantities, they would (
have become drunk like other men, and [
[ being so, they would have become
j weak like other men. One would;
likely have been staggering about, an
i other lying on the ground, and a third
l raging about like a madman, or ex- j
: hibiting the looks of some silly crea
ture &c. If drunkenness had placed
j them in this situation, would the proph
[ et have spoken of them as men of might
and strength ? If when they drank,
they had become what is called drunk,
robbed oflheir reason, thwrr mental and
bodily strength, and had sank in bodily
and mental debility and weakness, de
prived of every thing which distinguish
es a rational being from a beast —is it
to be believed, that the prophet would
have represented them as “mighty and
“strong?” We think not. The woe
pronounced against them was no; for
drunkenness, but it was for drinking
with the accompanying attributes ol
mightiness and strength, continuing, as
we understand it.
These observations bring us to the con
clusion, that the persons against whom
the prophet denounced his woe, are
those who are commonly called- moder- 1
ate drinkers—men able to drink often
without getting drunk. Many of these
persons drink for many years, and some
all their lives, without seeming to hurt
their mutual bodily strength, or their
property or reputation. Some, indeed, ’.
drink from youth down to the Homing
on of old age, and still their bones are!
full of marrow, their joints and mussels I
are clastic aud strong ; their steps are j i
steady and firm, their mind sound, and I
their reason clear. Their constitutions
, seem to have mocked the common ten- ;
deneies of their habits. They drink,
and they drink often, and still they stand !
eret and strong ; whilst thousands of]
others, young and old, have drank and
fallen all around them. Truly may it
bo said that they are “men of strength
to mingle (und drink) strong drink.”
The example of these men is more
dangerous in beguiling others into ruin,!
than that of any other. Many of them, j
aud perhaps all, often boast of their
; ability to drink without injury. They j
! brag of posessing the very personal!
[quality, for which the prophetdenoune
led the vengeaece of heaven against
them. They are emphatically the
j mighty men to drink, and they are
proud of it; the “men of strength to
‘mingle” (and drink) “strong drink,”
J and they boast of if. Some of them
I are clever men, but too many of them
| are regardless of what evils may befall
oilier people, in consequence of their
example. “Wo unto them that are
mighty to drink wine, and men of
strength to mingle” (and drink) “strong
. drink.”
Is it right for a church to fellowship
its members in a practice, tho example
of which, does so much evil, as is done
by that of the moderate dram drinker ?
To this inquiry many of these mod
erate drinkers, or “men ol strength to
mingle” (and drink) strong drink,” re
ply, every one is responsible for his
own conduct, and most stand or fall by
it. It is enough for them, they say, to take
cure of themselves. This is a very fa
vorite doctrine, often resorted to by liq
uor makers, sellers, and moderate drink
ers, to excuse themselves for the busi.
ness they follow,und the mischief of their
examples. They who use it, in effect
declare, as the truth is, that they feel
no concern about ofothors
thai no patriotic teeling ever moves in
their bosom—and that they are not to
be effected by tiie brotherly influence of
social morals. They are too selfish to
i be reasoned with ; “Ephraim is joined
to his idols, let him alone.” But “wo
to them that are mighty to drink, &c.”
But is it right for the church to hold
’ drain drinkers in fellowship, who by
their example, entice and beguile thous
ands into sin and ruin, and thereby aid
in bringing upon the world all the evils
which the use ofliquor causes? The
answer lo this question, ought to be ea
sy to every Christian, for every drunk
ard, and all the evils caused by drunk
enness, are all produced by drams, and
nothing else. There is no other wav
to make drunkards, and to efiect the
evils of drunkenness, than by dram
drinking—moderate dram drinking con
tintted, until it woiks out its natural
results. There is no vice known,
[ which is as efficient in producing all
the varieties of sin, and all the various
sorts and degrees of human wo and
misery, as the drinking of drams. By
them governors, legislators, and not a
few, but many oftiio watchmen upon
the walls of zion, have been made
i drunkards. The official and lay mem-!
hers of the church have followed ini
the general wake of intemperance, and
the morals of society in all its forms
and departments have been injured,
and noise and babling, and quarreling
and fighting, have cursed the lend. By j
their operation the peace and happiness]
of individuals ami families cf every |
grade in society have been destroyed, j
1 and vice, and crime, and misery pro-1
[ duced in frightful amounts and de- j
gree. By their works, innocent and j
helpless wives and mothers and child-j
: ren, liuvc been borne down by oppres
sion and want, and with broken hearts,!
and heaving sighs, have no other pros-!
! peels to look upon, but those of hag- [
i gard, want, and destruction, in the j
, gloom of wo and the mighty of death !-;
Yet the drinking of drams as beverages
I promotes no one’s virtue—not one--nor
any one species of useful business in
the broad universe ol the Almighty.—
Whilst on the other hand they rouse)
every dangerous exercise of the pas
sions—stimulate every inclination to j
vice and crime, and encouruge to the I
practice of all that is evil.
The evils of drinking drams are nol
here exageratod. The description falls
lar short ot the naked reality. No man
can show the evils hero portrayed, to
be in any respect greater, than is war- ]
ranted by simple and well known truth. [
We then again ask the question, is
it right for a church of Christ to fellow,
ship its members in a practice, which
tends to all evil, and to no one good ?
If the true character of a Christian
church can only be found in a-scriptu
ral faith, and practical piety to our
heavenly father, and a careful practice i
of social morals, then is the answer I
easy & certain.Or if it is not to be found >.
in dangerous examples of actions and |
practices, known to tend to all that is
wicked und frightful in morals, and |
alarming and lamentable in human j s
misery and wo, then is the answer t
without embarrassment. Which is, ■
that no church ought to fellowship its i
members in drinking drains ns bever-
I ages, no matter bow moderate they
may bo supposed to be. Moderate”
[dram drinking is the initiatory steps of
making drunkards, and of unlocking
■ tlie floodgates of all the evils, which the
use of liquor has poured upon the world
and with which our suffering race haa
been cursed.
It is the example of ihe moderate
drinkers, and of none others that is ca
llable of influencing men to follow in
J their dangerous footsteps. Excepting
i the liquor sellers, they do more harm
jto society than any other class in it.—
I Among the moderate and influenciul
j drinkers, there is none whose example
is sp powerfully seducing, dangerous
and ensnaring, as that of him who is a
member of the church, and cf fair stand,
with his brethren. His weak neigh
bors lliink and say, that if drinking was
wrong, he would not practice it. They
naturally say he is a Christian in good
standing, and his church fellowship him
in his drinking of drams. By these
moans the church impliedly holds him
up to the world a3 a man, whose exam
ples may be safely followed, even by
the young and unguarded, as well as
by the more experienced. Thus bin
example aud influence are endorsed by
the chinch, und work their evil effects
upon society, under the professed snno
tions of religion, and the banner of tho
church.
All must know that tho practice of
drinking produces more evil than any
other vice, and that the fellowship of
the church with those who drink, great
ly increases the power and etficienoy of
the example ‘of its members, to seduce
and lead others into the practice that
may ruin them. This ought not to b
so. The example of a Christian ought
to be such as may be safely followed,
under all circumstances, and by all
men of every grade of mind.
I'he plea of moderation aggravates
the sin of dram drinking, for it proves
i that they who use, can in cold blood;
i (because they do not feel themselves to
i be in danger,) sanction and approve of
I that, which they must know, if they
i would reflect, fills the world with crime
[ and woe, working ruin and death to
I thousands of innocent and helpless wo
men and children, as well as of the un
■ weary individuals, seduced by llieir
I example. “Wo to them that are migh.
i ty to drink wine, and men of/strength
s to mingle” (and drink) “strong drink.”
■ VVe shall continue our subject into an
• other number.
LEWIS RENEAtf.
I
Mr. Editor :—l hail with pleasure
i the communication of President Myers
in the Banner of 13th inst, the sub
ject of bringing Legislation to our aid
in the temperance reform; more par
ticularly if it is a “sign of the times,”
and evidence that our temperance
friends in this State are directing their
attention and efforts to this source as the
means of arresting this mighty evil. [
hope that the investigation of this im-
I portant matter may elecit such facts,
, that temperance men not only unani-
I mously agree as to the means to be
I used (legislation) but the proper, mode
and measure of redress, and that too on
such reasonable terms as that our ene
mies cannot gainsay, nor our legisla
ture refuse to grant.
Taking it lor granted then that vve
| turn our attention to the laws of our
| country to aid us in removing impedi
j ments 100 great to be reached by moral
I means, it is for us maturely to consider
of, and cordially to adopt such meas
! ures as may effect that end. And here
j I would remark that I do not look to
I legislation as a substitute for moral
1 means, only as an auxiliary in removing
[obstacles too difficult for moral suasion,
clearing the way for the force of moral
[ truth, for it is certainly true as Presi
dent Myers tells us, that any legal en
actment must be as little objectionable
us possible, and be adopted to the moral
tone of our people, or it will not be em
forced.
• i agree that it would not be politic
or proper that a law on this subject
j should amount to absolute prohibition
such as bus been passed by lowa,
Maine, or tho Cherokee Tribe of Indi
ans, for it not only weakens the loyalty
of the people to their government, hut
will greutly injure the good cause we
wish to benefit, if a luw solemnly en
acted is deliberately disregarded, unless
the people of Georgia, liko the Chero
kee Indians, ask it at the band of her
legislative power, and stand ready to
second the effort in banishing from our
land an evil greater than war, pestL
lence and famine combined, and whicli
is continually praying on our peace,
and spreading disease, devastation, and
death throughout the laud, but l fear
the Georgians is not yet prepared to go
so far in ibis good cause as the Ghero.
kee Indians.
Neither should it be connected with
political or party question. And it
should he left loeach community tode--
termine for itself whether or not they
will permit the sale of intoxicating
drinks in their mii'st:
8o then wo are agreed on the mod*^
NO. 14.