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.< : VT?7 > ?? , - a j "Honor All Men." Sermons by the late Rev. Robert A. Lee. Honor all men. Love the brotherhood. Fear God. Honor the King. 1 Peter ii, IT. How very vague and indefinite are these words?"Honor all men." So broad and general are they, that they seem lacking in meaning, verging upon the trite and common-place. Who ever set his mind to obey this command ?to honor all men ? These words in the regular course of the Church's service are read three times every year. Yet in the many times you have heard them have you ever charged yourself with them, and gone forth with the determination to obey them ? In their universal sweep, do they not appear lacking in any partiular meaning or application? Do they not appear, like so many things good and glorious, K . as misty and visionary ? Do they not appear incapable of application and practice in daily life ? Did you ever try to honor all men ? Meaningless and vapid as these words may appear to us, they were full of truth to the man who wrote them?St. Peter. The time was very shortly before1 this, when he did not honor all men; when as a Jew he hated and despised most of the race, as being Gentiles, shut out from the privileges of God's people, and left of c.nA fn nprish And so stubbornlv did he maintain his Jewish prejudices, that it required a special vision? a vision of the sheet let down from heaven by the four corners, and enclosing all manner of creatures, beasts and fowls of the air?it required that vision to convince him that Gentiles, without becoming Jews, might be baptized and receive the gift of the Holy Ghost. Out of the fullness and depth of his own experience, then, St. Peter utters these words ; they spring from that breadth and light which the Gospel of Christ had bestowed upon him. As a Jew, St. Peter had hated and shunned all Gentiles : as a Christian, he had come to learn that men everywhere were his brethren, that there is such a thing as humanity; and, in the enthusiasm of that new and glorious vision, he cried out, "Honor all men." * As these words then come to us, what truth and meaning do they bring ? The honor of humanity?what is that? Why are we to honor men ? How are we to honor men ? Is humanity worthy of honor ? Does it deserve respect . and esteem ? Look at that record it is making, that journal and diary it is keeping of itself in the daily press of this country. What a portrayal there of lust and drunkenness and murder. Is that the humanity we are to honor? My friends, during the session of the Court in the week past, many of you have seen a humanity degraded and sinladen put on trial, and convicted, and sentenced. Are we - to honor all men?those men ? And in the week just past, ?. and in every other week, you have seen in men who have the religion of Christ, who are striving to obey that reliVinrQ coon colf.cooL-inor and splf nleasinp. Are giun )UU fe, r o ;V we to honor all men ? We are to honor all men because Jesus Christ was a man. In the thirty-three years He lived on this earth Christ has shed deathless lustre on our race. By His life on this earth as man, Christ has added dignity and worth to every member of our race. He took ' sin-cursed humanity, and showed of what it is- capable ; He showed how this humanity of ours could be true, and pure, and good. He showed us what this human life of . ours is?something grand and glorious. He showed us $ What a noble thing it is to be a man in this world. He has " shown, then, that humanity is something sacred, and holy, and divine. Therefore honor all men, even the corrupt and depraved, because they are men, and do share in that fadeless lustre shed upon our race by the Man Christ Jesus. They may be battered and torn specimens of the race, and yet I tell you they do bear within them that same humanity that Christ had?a humanity capable therefore of being true and pure and good, as was Christ's humanity. Christ thought that humanity worthy to be joined to His immortal and divine nature ; He thought it worth while to dwell among us, for more than thirty years, to show the 1 beauty and power of this humanity ; He deemed it worthy to be joined to Himself, forever, on the throne of God. Therefore never ridicule or despise any man, for he is a member of the race and family to which Christ belongs ; never despair ot any man, lor onrist was a man, ana 111 Him you see and know what every man may be and ought to be ; honor all men, because that humanity which is theirs is to-day seated on the throne of the universe. Honor, then, mankind for the true honor that belongs to it; respect it for the true dignity and worth that it'has ; and if at times you do not find these qualities in men, if you find them false and impure and unholy, if your faith in humanity is about to forsake you, think of what this huroan ity was in Christ, and, therefore, of what it may be in men, and new hope and confidence for mankind will be yours, Rnt o era in nnlpce vmi Hr? thus hnnnr men. unless vou , j understand and know the dignity and value of mankind, you can never labour for men, and your life will be fruitless, so far as the interests of humanity are concerned. For unless the race has worth and value, unless it is worthy of honor and esteem, it would be folly for us to labour for it, or in any way to deny ourselves for it. The difficulty in the world to-day is that while men believe in God they . do not believe in men, in the value and importance of the . race, and of all that it may be. Their gaze is fixed on men about them, they never take a comprehensive view of all men?of mankind,?and they know nothing of the marvelous Droeress men are making in morality and intel iigence and religion, and they know nothing of the magnificent achievements of that race to which they belong, and of what the future has in store for it. They never stop to think that there is such a thing as mankind; they know nothing about humanity?its powers and possibilities? they care nothing for it. With no inspiration to love humanity, they enter life not to help men, but to fight men, to over-reach and thwart men ; in fierce conflict with men, * they enter the race for money, and place, and power. You cannot blame men for so doing. Their attention has never been directed to the priceless wealth of humanity that awaits only a hand to develop it They devote their whole time to developing the resources of this earth, and do not know, or think, of the boundless riches that the patient worker among men is going to bring forth to the IiorKt r1o\7 TVieur lahrmr fnr r1n11nr? nnlv hPCaUSe theV do not know how much better it is to labour for men. Just here note very carefully that we .are told to honor men, not the souls of men. There has been a vast deal of long faced cant and whining hypocrisy on the subject of the souls of men; it has been generally considered that the souls of men constitute the exclusive care and concern of; clergymen, and that a clegryman's whole time is spent in; trying to save them. Now I want to say that I know very: little about the souls of men. and I do not suppose that' you know anything more than I do ; but I do know something about men?being of body and mind, of will and af fections ; being of deep and pathetic sorrow, of boundless joy and hope. That is the thing?the humanity?whose honor and worth I am trying to present to you this morning ; that is what, in all of its parts, I would have consei 1 ' .. > y. "-.V '."V ' ?\'X.- I - ^ crated to the service of God?its body and will, its joys ; and sorrows made sacred to the service of God. Thai: is ] what I would have you esteem and labor for and try to < save ; it is worthy of your best efforts. St. Peter, then, coes ] not ask us to honor anything so misty and far away as the ; souls of men, but men who are at our side and whom we i touch every day. That is what we are to honor and strive ] to save ; we are to seek to have a humanity in all of its , parts and powers made sacred to the service of God,? | serving God in its body and its mind, in its joy and its sor- , - ? Kt*^/\r f Via TOW. i\0 man tiieu evci dtLuiupuaucu ciii^ymiiig iku uiv. race who did not honor it, who did not have faith in it and its future. Men without this have accomplished great things, but they were not for the race. Napoleon Bonaparte, without any hope and belief in mankind, without any regard for its interests, in actual results did more perhaps than any other man, and yet but a few years sufficed to sweep away the last vestige of his creations. Compare with this the work of Charles Loring Brace who lived in New York, and died in 1890. In 1852 Mr. Brace issued a circular. "In which he wrote feelingly of the degradation of both boys and girls in the uncontrolled life of the streets, and call upon all, who believed that crime is best averted by sowing good influences in childhood, to assist him." An office was opened on Broadway, and no sooner opened than crowds of little street-Arabs scurried th:;ther? "ragged young girls who had nowhere to lay their heads, children driven from drunkard's homes, pick-pockets, childbeggars, and flower-sellers." That work is going on, and to-day, more than half a million of children have been saved ana Diessea Dy it. ror iNapoieon, men were Dut ngures, to be shifted and destroyed at his will; for Charles Loring Brace they were heirs of a glorious life, and he reached forth his hand to help them enjoy this life?life on earth?elevated and god-like. Once more, what a tremendous engine for the elevating of men is trust and faith in humanity. Generally, trust a man, put confidence in him, and let him know that you are doing it, and he will respond, and show himself worthy of your regard. Faith in humanity ; ah ! that has been the inspiration of philanthropists, and the mighty instrument in their hands for the salvation of men. ?Many of you, my friends, have read that work of Victor Hugo's ?Les Miserables. You will recall that the prominent character in that book is a man- born in the very lowest ranks of society, for whom no kindness or consideration was ever shown, whose life was spent in the hardest and liiairitifr At-n^cror\r Tn cnnnlv fhp wants nf hie fam HIUOL VVV/ailUg VII j . A v W**w w* .v.... ily he committed a crime and was sentenced to the galleys for life?to pass the remainder of his existence straining at the oar on board a French galley. After years, he managed to make his escape and came forth into the world brutalized, with every kindly feeling dead, hating every man,?his whole being in revolt against law and order. As he was cautiously making his way through France, he was befriended by a bishop, and in return robbed his benefactor and slipped away before morning. He was soon brought back, when the bishop, in the presence of the man declared to the officers that the stolen property belonged to the man, he had meant him to have it ; that, the property was the man's, and he must be set at liberty. That act called to life again the dead soul of that man ; hope and faith and trust in all things human and divine once more were his, and right nobly did he redeem his lile, and spend it in the service of others. Honor all men ; honor them for the honor that is theirs. Honor men because you do know the Man Christ Jesus, and in Him you have caught a vision of what humanity really is, and of what men are, and are going to be. You will not then degrade men by using them simply as means and instruments for acomplishing your purpose. Yet this is often done. You have certain plans on hand that you desire earnestly to carry out. That you may do so, it is necessary to have the assistance of some person, and you proceed to pay court to him, and to enter into close relations with him. You use him, and your association with him, as a foil perhaps to prevent the opposition of some man or faction, or to meet that opposition. You make use of him to accomplish your purposes, arid having done that, you cast him aside as you would a worn out tool. That is not to honor humanity, and yet that is being done everywhere to-day. So, not those men :o-day are leaders who have most merit, who have something to bestow upon their fellows, who are foremost in love and sympathy for them, and in efforts and plans for their good, but those who are shrewd enough to play one man off against another, to use men as instruments to carry out their selfish plans, and thus to exalt self. A leadership which is won by scheming and plotting is false, a leadership that comes to a man because he has something that he can give men, something that he can do for men, and is determined to give and do what he can because he honors and loves xu-i xi__ ?-I.. 1 i j u:? j Hidl lllcLL lb LUt2 Uiuy I Cell ICclUCl binp, clUU LUC Ullljr ICdUCl" ship that will last. The man who sets himself up to be a leader ir^ politics, or business, or elsewhere, if he do not haye something to give mejn, is destined to meet certain and complete overthrow.- "Honor ajl men." See to it, then that those men who live on salaries, those men who, for a stipulated sum, devote themselves, their powers of mind and body, their skill and intelligence, to doing your business, see to it that you honor them, that you hol/d their interests sacred, It is not enough that you pay them their salary promptly. As they labor so willingly for your welfare, see that you have a care for their h^ppipess. A short time ago, in this town, an effort w.as m^de to have the grocery stores closed at seven o'clock, Every merchant whom I know was heartly in favor of it, Yet sorne how it has not yet been done. Now I do not undertake to say to any man when he should close his store ; yet I do say, and every man here will agree with me, that it would have been a kindly and gracious act to have given to those young men?clerks in the stores?men who are on duty from six in the morning to ten at night?men who, during the long and weary hours of these summer days, stand ever ready to do our bidding?it would have been a kind and gracious act to have placed an hour or two, these evenings, at their disposal. "Honor all men wage-earners therefore have a claim upon you, those who drive your wagon, or labor for you in kitchen or on the farm. They are men. sharers in our common humanitv. which we have seen may be, and is such a glorious thing. Do not, then simply pay them wages ; they have claims upon you for thoughtful care and consideration. "Honor all men." The statute laws of this State do not fully carry out that pre- ( cept. To-day in South Carolina in cotton mills, little chil- 1 dren, boys and girls, twelve and fourteen years of age, , faon) sunset to sunrise, during the long hours of the njght, j am^d tfce jvush and whirl of machinery, amid the flare of countless lights, jare Jaboring and wasting away the force and vitality of their young lives. And thjis not in Siberia, j but in South Carolina, this olxj State of whose past we are , so proud, and for whose future we hope sq much. Aijtd I: why.? That mills may make money, and sto,ck-no.i,aers receiye (jtivjdends. Alas, for the honor of humanity jyhen < its little o.nes .are sacrificed on the altar of mammon, and ^ none to protest ! N?}', r$the,r, our newspapers are pro- , claiming to the world that vye put no legislative restrictions ( upon manufacturing. , Finally, that you may honor all mtij, have a genuine ( respect and esteem for that humanity that you know, and ] experience within you ; and that you may have a genuin.e \ i I' V , .. " . '' ' , ' " ' ' ' \ " ' ' "'[ * ' t' . '/ *: regard for that character and humanity within you, it must be of the right kind?upright and honorable. The man, - 1?~~ ?? ~ ? ? J Alinrocfor /In r>/->+ oz-vmrnunH Viic; own YV11USC llJclliliUUU dll'J Lllcli clv^ ?.... respect and esteem, can have little regard for the being and humanity of men in general. As, then, you believe in God and respect self, believe also in men ; as you love God, love men ; in the length and breadth and height and depth Df the humanity?the human life of Jesus?see and honor mankind ; see what men are to be ; and thus in a mighty enthusiasm for men, spend your life in their service. Bruising the Serpent's Head. And I will put enmity between thee and the woman, and between thy seed and her seed ; it shall bruise thy head, and thou shalt bruise his heel.?Genesis iii, 15. This is one of the great texts of the Bible. It is one of a number of passages in the Bible that seem in a few words to sum up the teaching of the entire volume. There are a number of texts in the Bible so full of truth and meaning that in all ages they have found lodgment in the thought and consciousness of all men, and this is one among these passages. And this fifteenth verse of the third chapter of Genesis is remarkable for the truth it teaches ; and remarkable too for the circumstances under which it was spoken. Man had just fallen ; God had bestowed upon him that most wonderful of all His gifts?the power of choice, freedom of will, the power to do as he pleased, to act if he would against and apart from God, an endowment such as God had bestowed upon none other of His creatures, one that makes man separate from all creation, the standing wonder of God's universe, able to set up his will against that of God. Man did choose to follow the solicitations of evil from without, of inclination from within, and in rebellion against God's will went forward to do that which seemed good in his own eyes. He exchanged his innocence for experience ; and experience brought knowledge of evil, and with it sorrow, remorse, separation from God. Just at this moment, a trembling culprit before God, self-convicted, out of the disaster and ruin that rtad overtaken him, man hears these words, "The seed of the woman shall bruise the serpent's head." Just when he realizes that he is lost and undone, man learns that there 1 T.._i ...1 4. ? ki> 4-U^ IS nope. J USl YVI1CI1 UIUM tuinpicici^ uvci^umc uy luc powers of evil, man learns that this evil shall be checked in future. In the blackness and darkness of the present there comes to man the vision of light in the future. In all this we have a true representation of human life in all time?disaster, and out of disaster hope that does retrieve disaster. This is the drama of human life as the third chapter of Genesis pictures it; a drama, and yet not a tragedy, for it does not end as tragedies do, in utter and final ruin, but in ultimate victory. This representation and drama of life, then, as Genesis presents it, is not dependent for its truth upon an actual garden, or a real serpent. Whatever a man may believe about that, this narrative does express a truth that is true in the experience of every man ; of the first man and of the last man to-day who has reached self-consciousness. Self-will, separation from God,, and sorrow, who doesn't know these three acts of the drama ; and our text to-day presents the other two acts, out of this defeat of life's : plans hope, and out of hope conquest. "The seed of the woman shall bruise the serpent's head." We know by experience the first three acts, life's sins, and sorrows, and reverses ; our text to-day presents us the last two, life's overcoming. Let us step forward to meet its gracious message. It is full to overflowing with bright and sunny hopefulness. The seed of the woman shall bruise the serpent's head. Man's loss and ruin shall be made good to him. So speaks God on the day of man's fall., and this divine optimism we know is not fanciful and visionary, but arises out of a full knowledge of man and his condition. Let us share in this hopefnlnocc that in Hup fimp wp m?v realize in ourselves its iuiiivu.;, "* ~ J truth. This promise, then, has been termed the Protevangelium, the first gospel, proclaimed first on the day of man's defection, when first he had need of it. What then is the character of that gospel that is proclaimed in our text ? Of what kind is that salvation that is promised ? Is it that man shall not be punished for his sin ? Not at all ; nothing is said in that protevangelium, this first gospel, about punishment for sin. It does not say that salvation is to come to men by being freed from the condemnation and punishment of sin. This gospel says that salvation is to be attained by not sinning, by destroying sin, by ceasing to sin. The head of the serpent shall be bruised. Evil shall be overcome and destroyed. How far removed, then, is this first gospel from the salvation you often hear preached to-day, which is freedom from the punishment of sin. This salvation is from sin itself, that which every man needs, and that which alone is worth anything. A salvation, then, that looks primarily to free a man from the punishment of sin, and is not directed to the removal of sin itself, is false and visionary. Sin is its own punishment, and a man can only escape the punishment by ceasing tq sin. Sin means always degeneracy, separation from God, the failure and loss of man's highest powers and capabilities. That is its ghastly punishment. Sq long as a man sins, he does experience in himself this punishment. He can be free from the punishment only by ceasing to sin. He can escape the degeneracy that sin brings only by being more and mqre regenerated in a life of purity, and tputh, and holiness. God has so perfectly ordered this present wqrld that FJis laws do execute themselves, do bear in themselves thejr own punishment for the man who violates tjiem- God in His government of the world has not as an afterthought prefixed certain external penalties to transgression of law as human government does ; but His rule is of so perfect a kind that violation of law brings its own punishment. The man wno transgresses experiences this, experiences it more and more as time goes on; for his sins have a tendency to increase, and with that increase the greater the punishment, the separation from God, the disorder and ruin of his highest nature. This result and punishment he can escape only by being freed from sin, and by actively leading a life in and unto God, a life of righteousness and holiness. Beware then, my friends, of an offer of salvation which is directed mainIt' +/-> o\-/-uV1incr nnnishtnpnt nf <;in and that is not ad-1 dressed primarily to a deliverance from sin itself. It is not the salvation that this first gospel offers. See to it that the religion of your life does not consist in a future escape from the punishment of sin ; see to it that it is a present salvation and freedom from sin. 13ut how is the promise of our text, this first gospel, to be realized ? Whq is to retrieve the black disaster of nan's transgression ? Who is this seed of the woman that s to bruise the serpent's head ? Theologians and Bible commentators tells us that the seed of the woman is the Son of man, our Saviour Christ ; that this passage is a Drgphecy of the coming of Him who was to vanquish sin, md lead a life of perfect obedience to God. Arid so it is. 3hrist has fulfilled in Hims.elf this prediction. He has met md conquered temptation ; whereas Adam fell, Christ has 3vercom'e sin. And He was of the seed of the woman ;? ?y Hi? human birth a descendant of Adam. He alone of the sons of nieji, the descendants of Adam, has been able ' 7" " . . ** -JjtiK *k./- . ; ' ; . j.. ' .... nv./ . . V v to utter the challenge, "who of you convinceth me of sin." 9HI Christ did bruise the serpent's head. He did overcome the %jfli powers of evil. As has been said, " Christ became a little ?H Child to show the beauty and sweetness of filial love and ?wl r\ ifAnnrr mon f/\ pKahf flia cfrono+ll nf Q UUCUICil^C , lie >Yd3 a y man cw oixw vv luc. OLiuu^bu v* ** life that did reject sin ; He was a matured man to show4 the worth and dignity of a life consecrated to God's service, and the welfare of His fellow-men." Christ, then, who was of the seed of the woman, a descendant of Adam, has bruised the serpent's head. Again, the seed of the woman means Christ ; but it means vastly more than that. This truth has an infinitely wider range and application. It does not point to one descendant of the race, simply, who should vanquish evil, but it declares that the race itself should bruise the serpent's head. The seed of the woman means humanity. This text points to a Christ victorious over sin ; and it looks beyond Jesus to a humanity victorious of sin. Do you realize the tremendous force and significance of such a prediction, that mankind shall bruise the serpent's head ? What a vast outlook does it open before our race ! What an infinite growth and development and ascent for men does it present! It is not Jesus alone who is to fulfil this prophecy, but we too are to know its power and blessedness. I He has taken human nature, and in this nature overcome evil to show us what this humanity of ours is capable of doing. He has bruised the head of the serpent, not instead of us, but to show us that our humanity can vanquish sin. He has fulfilled the words of the text, not that we might not have to bruise the serpent's head, but to show us how we might do this. Christ has accomplished in Himself this prophecy for us, to enable us to realize it, to know in ourselves its truth. That explanation of this text, then, is altogether inadequate which sees in Christ its chief and essential fulfilment. Absolutely accomplished as it was in Christ, His life was but the beginning and outset for that (in many respects more wonderful and triumphant) realization of this text in regenerated humanity. "The 1 - r iL. -L - 11 1 ; i.1 llA?J M A ?*. seea 01 tne wunia.ii snail uiuise mc seipcuta ncdu. nny application of this that would fall short of mankind is defective. And yet how far short of this great height do our conceptions of mankind fall. The seed of the woman bruising the serpent's head, man regenerated, freed from sin, that vision is too brilliant for our feeble sight. It is too high for us"; we cannot reach unto it. Long familiarity with evil of every kind has made us to be so accustomed to its appearance and presence that the thought and prediction of a world in which righteousness would get the better of unrighteouness strikes us as something strange and fanciful. Suppose that we in this Southland should be able to know in our experience the truth of our text. Suppose that we should bruise the head of the serpent ; what would be our state and condition ? I suppose that material development and enterprise would go on as now, perhaps more accelerated, perhaps on a grander scale. I am sure there would be money-making and getting ; but I am sure, too, that money would not be held simply, and accumulated, but that it would be used for the good of mankind. Men would be willing to make expenditures to adorn and * dignify and embellish human life. They would not ask of every expenditure, Does it make a return in hard cash ? They would be willing to spend money to broaden and elevate and sweeten the toil-worn and contracted lives of so many people that we see about us to-day. All the resources of a highly developed material civilization would be used to help every man to live a better and nobler life, such as God would have him lead. The material would be the hand-maid of the intellectual and spiritual. I sup- ) pose that could we but know what this text means we j would not stand by and, unmoved, look upon the squalid \ life of the negro race, dying every year in countless num- ^ bers of diseases brought on by lustful indulgence ; I sup pose that we would stretch out a hand to tnis ignorant people and try to teach them some of the principles of right living, of economy, and of sobriety. I suppose that we would seek to impart to them some of the primal truths of religion and of Christianity. "The seed of the woman shall bruise the serpent's head." When that becomes true, I suppose that the different classes in our social life will understand each other better, and sympathize more the one with the feelings and aspirations of the other. I suppose that among our great agricultural classes, in this regeneraliiimonifu /-hit- tovt nrnmiepc lie fflPTP will bft IUU ilUlliailibjr TV iliv/il VUl WWAb vuauvw uw( ?? -- ?such intelligence and breadth of view and high principles that the occupation of the demagogue will begone. I suppose that in that new earth which our text promises, our business and professional classes will have a more intelligent understanding of the hopes and desires of the agricultural classes ; that they will duly appreciate that life of hard and unremitting toil that two thirds of our people lead, an existence isolated, monotonous, without hope of change or improvement; that they will sympathize with that protest which our agriculturjsts are making against this Vir>nt?1occ 1 evmnafliirp wifh that nnthetir. -desire of the agriculturist, in this day of abounding material development and progress, for some of the good and bright things of life for himself and his loved ones. I am sure that something like this would be true in that new world of which our text makes prediction. I am sure that, in the presence of this mutual understanding and sympathy, class prejudice and hatred would die out; that out of this would. | grow the patient bearing of life's burdens, and more than that, the bearing of one another's burdens, and so a fulfilling of the law of Christ, the law of love. And under the reign of this law of loye there would grow up public spirit, and the co-operation of all to secure for our rural population many of the advantages and pleasures of town life, i social and intellectual. * ? i r ,1 _i_ _ if i x1 ? Lastly, '; i ne seed 01 ine woman snaii Druise me sei pent'sl]ead." Thousands of years have passed away since these words were spoken ; they have not yet been fully realized. Are they ever to be realized ? Is this but a vision ? Only an ideal ? Is it a day dream, that is dissipatr ed by the first touch of common sense every day life ? Is it too good to be true ? In reply, I simply point to the life of Him who is the Son of man. There it is, no vision, but existing in the "light of common day." That is but an earnest of the fulfillment of this promise in the whole race. "The seed of the woman shall bruise the serpent's head." Have you then, my friend, realized in yourself the truth of this promise ? Are you, who are one of the seed and descendants of the woman, in your life and experience bruising the serpent's head ? Of more importance still, are you helping to accomplish this prophecy and ideal in the world around you ? Are you striving to accomplish it amnnu men? "It shall bruise thv head, and thou shalt bruise his heel." CHILLS CURED! TaIhioah on/1 Povai' ^hva ifi n ^ tf VflllJL A y I VA Vy XkJ Ml KTM..M. cure for Chiles anfl. fever. No cure, no pay. Mouey refunded at once. P. B. SPEED. ... , . ... . . .. ? , jr. ..." i