The Abbeville press and banner. (Abbeville, S.C.) 1869-1924, July 14, 1897, Image 8
.< : 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
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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
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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
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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 \
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regard for that character and humanity within you, it must
be of the right kind?upright and honorable. The man,
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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
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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
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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
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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."
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TaIhioah on/1 Povai' ^hva ifi n ^
tf VflllJL A y I VA Vy XkJ Ml KTM..M.
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P. B. SPEED.
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