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ESTABLISHED 1821. WChristiafilfidex Publlxhel Every Thursday By HELL &. VAN NESS Address Christian Index,Atlanta, Ga. Organ of the Baptist Denomination in Georgia. Subscription Prick: One copy, one year 12.00 One copy, six months 1.08 About Our Advertisers.— We propose hereafter to very carefully Investigate our advertisers. We shall exercise every care to allow only reliable parties to use our col nmns. Obituaries.—One hundred words free of charge. For each extra word, one cent per word, cash with copy. To Correspondents—Do not use abbrevi ations; be extra careful in writing proper names; write with ink. on one side of paper. Do not write copy Intended for the editor and business Items on same sheet. Leave off personalities, condense. Business.—Write all names, and post Ofllcesdlsttnctly. In ordering a change give the old as well as the new address. The date of label Indicates the time your subscription expires. If yon do not wtsh It continued, or der It stopped a week before. We consider each subscriber permanent until he orders his paper discontinued. When you order It stopped pay up to date. Remittances by registered letter, money order, postal note For the Index. Sunday school Lesson for May 24. Christ in the Temple.—Luke 20: 9, 10 Parable of the Vineyard. BY S. G. HILLYER. This parable was given in the temple, a few days before Jesus was crucified. Let us note this fact. We often fail to see the full force of our Savior’s dis courses, because we do not con sider his surroundings at the time he delivered them. The present lesson presents him, as we learn from the Teacher, just three days before he was cruci fied, standing in the temple, and surrounded by a multitude of people. Among them were many Pharisees, Scribes and rulers, who, he knew, were plotting against his life. But he does not quail before them. It was just then that he chose to deliver the parable of the vineyard,knowing that they would see its applica tion to themselves, and that it would only intensify their hatred of himself. Read Luke 20:9-19, and also Matt. 21:33-43. Both give us the Sirable of the vineyard ; but atthew mentions some particu lars that Luke omits, and thus gives us a more complete report c* tlm Savior’s. words. EXPLANATIONS. 1. The “man” who planted the vineyard represents God. 2. The “vineyard” represents the systemof revealed religion,as far as it was then made known. 3. The “husbandmen” repre sent the people of Israel, individ ually and collectively, to whose fidelity and care he gave in trust the true religion. 4. The “hedge” and the “tow er” denote the measures which the Lord adopted for the protec tion and perpetuation of that re ligion. 5. The “wine vat” denotes all the blessings, both spiritual and temporal, that God designed should inure to his people through the religion which he had committed to their trust. 5. The “fruits of the vineyard” must stand for those grateful re turns which the people of Israel were expected to render to their great Jehovah for his unnumber ed mercies. What were those returns? Remember,if the vine yard denotes the true religion, then, the ‘ ‘fruits” must denote the outcome of religion— the exercise of right affections towards God and a cheerful obedience to all his require ments. These -were the fruits that God was expecting. But Israel proved unfaithful to her sacred trust. The fruits were withheld. 7. Notice next the “servants” of the parable. These evidently denote the ancient prophets. Israel failed to render unto God those holy affections which were justly his due, and to obey his commandments. The Lord, however, was merciful, and did not destroy the nation at once. He bore long and patiently with his erring people. Nay,he sought after them. To this end, he sent to them, from age to age, his in spired prophets to instruct, to warn, and even to persuade, in terms of mercy and of promise, that rebellious people to return from the backslidings, to re nounce their idolatries, and, once more, to give to their own Jehovah the love of their hearts and the service of their lives. But, as it fared with the ser vants in • the parable, so it had fared, centuries before, with the holy prophets. They were per secuted ard some of them were slain. 8. The next figure which the parable gives us, is the “son’ of the proprietor of the vineyard. It was hoped that his dignity and rank would save him from ill treatment. Up to this point the imagery of the parable had rep resented only things that were TH® CHRISTIAN INDEX. past. But with the coming of the Son, it touched the time then present, and became prophetic of things that should begin to be in the near future, and continue to be through succeeding centu ries. According to the parable the wicked husbandmen seized the son and slew him and cast him out of the vineyard. Whom did Jesus mean to represent by the son ? There was no one in the past to whom the “son” in the parable could be referred. It must refer to one then present, or to some one in the future. But subsequent events enable us to know that Jesus meant himself. In less than a week, that very people who heard his parable condemned him to death and gave him up to the Romans to be cru cified. As Jesus died, the mean ing of the parable had reached its climax, but not its end. When the son was murdered we learn that the vineyard should be taken from those wicked hus bandmen and entrusted to others who should render to the great proprietor the fruits thereof. And so it happened to the Jews. Many hundreds of the multitude who heard the parable from Je sus' lips, lived to see the day when the commonwealth of Is rael was completely swept from the earth. The city was burned, her people were slain to the number of thousands,the rest were scattered abroad, among the nations, and many thousands of them were sold into slavery. But the Lord did not lose his vineyard. The former husband men had proved false to their trust and were discharged. But in anticipation of this, Jesus — the Son, whom the great Father had sent to make his last appeal to apostate Israel —had, during his personal ministry, gathered a little group of faithful followers and in due time committed to tiem his vineyard. It still represents the same re ligion, but immensely enriched with additional revelations of surpassing value. If space al lowed, it would be interesting to show how exactly the religion of Moses'agrees in meaning with the religion of Christ, while the latter so far transcends the for mer in the fullness of its revela tions. Jesus, when about to leave his disciples, charged them to begin their work at Jerusalem, in Ju dea, and in Samaria, as if he was still anxious to save as many as possible of his ancient prople. And then he charged them to go to all the nations of the earth with their glad tidings. It is said by some writers, that at least ten thousand Jews were brought into the “vineyard” in less than forty years after the day of Pentecost. But in the meantime converts from the Gen tiles were far more numerous than from the Jews. And that majority continued to increase, till at length the Jewish element was almost effaced. These facts illustrate and verify the prophe cy of the parable, viz., that the wicked husbandmen who killed the son should be destroyed and the vineyard taken from them and given to others. To whom was it given? It was certainly given to those whom Jesus had made his disciples, and to all who should be brought, both Jews and Gentiles, through their min istry, into the kingdom of God. Christians, therefore, from that day, became the “husbandmen” of the vineyard. And they to gether make up the body of Christ, which is his church. It has no nationality, and should have no political connection with civil government, but it is made visible in the local churches scat tered throughout the world, that are “built upon the Apostles and prophets, Jesus Christ himself being the chief corner stone.” My brethren, you are now the keepers of the vineyard. God has made you the custodians of his holy religion,in which he has given to you a revelation of him self in all the perfections of his nature, in all the plentitude of his love, as manifested in his sublime work of redemption through Christ, and then, he opened up for you in his vine yard a fountain far more precious than the wine vat —a fountain that shall be in you a “well of wa ter springing up into everlasting life.” What returns —what fruits —are you rendering to God for all his goodness? All he asks in return is, “Love me and keep my commandments.” 563 S. Pryor st., Atlanta. “Gold and Silver” was the or iginal, but only the temporary, motto of Montana. When it be comes the motto of a soul, as it does in many instances, there is little likelihood that it will be changed for another and better. Vice promises a Paradise, but makes a Purgatory first, and then a Perdition. f SUBSCRIPTIC. Y«A». - .»a.OO. I ITO MINISTER*, ■'A. 1.00.1 The Bible, the Only True Rule, Tri umphant. From the beginning of the Christian era, the true church of Christ has declared him tobe“the only law giver in Zion,” “that the Bible is the word of God, and the only true rule of faith and practice.” “The Bible has God for its author, salvation for its end, and-truth without any mixt ure of error forj its matter-” It teaches us the best way of living and the most comfortable way of dying. The truths written on its holy pages prove the Bi ble to be of Divine origin. If there were no other sources of proof this would be sufficient. If the Bible is the word of Gpd, its authority cannot be ques tioned. It therefore contains his testimony, precepts and promises, and is a rule of faith, duty and hope. Since Christianity arose it has been estimated that not less than 50,000,000 of mortals have laid down their lives for its sake. They so valued the Bible as a rule of life, that rather than re nounce its teaching or relinquish the hope it inspired, they deliv ered their bodies to the flames. Its enemies have put forth their severest attacks and most vio lent onsets to destroy it and forever remove its holy influence from the world. It has been .hated by thousands, yet it has been preserved amidst all the revolutions of time and handed down to the present generation uncha’4?ed. And it has no less a long bright record of the most glorious triumphs over its ene mies in every contest. In every pagan country where it has pre vailed, it has abolished idolatry with its polluted rites, and raised the standard of morality, giving freedom to captives, light to the blind, comfort to the distressed, hope to the despairing, and life to the dying. In spite of all violent opposition Christianity has so diffused its blessings among mankind that even infi dels have been constrained to acknowledge the importance and expediency of its moralizing influence. From Mt. Calvary it speedily found its way to impe rial Rome, gathering fresh lau rels as it progressed, until it entered the palace and unfurled its banner over the dwellings of Caesar. With all the influence of priests and kings against it, and all the terrors of the gibbet or flames, it reached Britain with a power divine, where it success fully overcame all the storms of wild skepticism and infidelism, like the bush which Moses saw that rose up amid the flames and prospered, raising a standard of religion and morals which has not been overcome by all its ene mies. And not ceasing its holy contest, in the.marchof its prog ress it reached the shores of our own blest America, where its greatest blessings are seen on all sides; in the happy Christian homes that everywhere det this country, in the good and pure society, and just and pure laws, in the multitude of colleges and in the numerous and flourishing institutions of learning of all kinds, in the thousands of Christian churches whose spires tower towards the skies, in the asylums built at public expense for the orphan and the friend less. Our nation to-day with all its free institutions and Cits grand 'achievements owes all to the Christianity of the Bible. It has never gotten a foothold in a nation without bettering its condition. And in no case under the gospel era has a nation made true progress, ex cept under the influence of Chris tianity. Even ihe worst forms cf Christianity are better than the best forms of any other re ligion under the sun. Even the mummeries of the Greek and Roman churches do not make them so bad as the philosophy of Confucius or the Mohammed anism of Turkey. What a precious gift is the Bible, the book we hold so dear. It has successfully overcome all the storms of wild skepticism and infidelity, and has waved its ban ner triumphant over its enemies and has won the crown of honor, majesty, glory, truth, an immor tal fame from the fields of sin. And thanks be to the Great Au thor .and giver of the word when we look to all our missionary fields, China, Japan, Africa, Rome, Cuba and Mexico, where our missionaries, far from delights of their Christian homes, amidst all the dangers of paganism and superstitior, are giving their lives to the preaching of the glorious truths and doctrines of salvation, we'ean but rejoice that the Bible is still subduing its enemies, and that superstition and idola try are still bowing before the shrine of Christianity. And still may it conquer until the sun in the heavens shall not look down on a single human being desti tute of the knowledge of Jesus Ch/ist. Our Savior and Media- ATLANTA, GA., THURSDAY, MAY 21, 1896. tor is the Christos the Bible. We have no infallible interpreter of the Bible but the Holy Spirit. We may derive assistance from others in understanding it; but no man has the divine right to step between us and the Bible to interpret it by authority. Let us realize that God speaks to us in the Bible, teaching us how to order our steps in life’s short way so that we may obtain eter nal life. We are standing on a boundless ocean with but an inch of crumbling sand remaining. Let us be wise and accept the Christ of the Bible as our sub stitute and trust him, for his blood shed on the cross is an all sufficient atonement for our sins. J. M. Humphreys. View, Ga. For the Index. Conversion of Sr. Efidio, Brazilian Coffee Planter. BY Z. C. TAYLOR. This rich coffee planter lives about 150 miles southwest of Bahia. His brother, Morciano, had already been converted in a marvelous manner and was a zealous Christian, hating Romish error and slavery, about as much as he loves truth and the Savior. Some years before, Sr. Egidio was' presented with a Bible by a believer, but it lay on his table as a false Protestant book. When he heard of his brother Morciano’s conversion, he left his work and went sevent y miles to his house in order to shame him out of and away from his new faith. After several efforts to convince Sr. Morciano of his error, he took the train and went for the parish priest to help him in de stroying his brother’s faith and gaining him back to Romanism. The priest came, but it only proved an opportunity to preach the gospel to him, and he left a wiser and also an humbled man. Sr. Egidio breathed out curses against Proles tan ism and sought revenge against otr Bro. Medei ros, an excellent old Christian who had instructed Sr. Morciano in the truth. This Bro. Medei ros came into the house while Sr. Egidio was there, who taking him to one side said to him: “See here, Medeiros, if you don’t stop thrusting these perverse doc trines into my head I will send fl from my home to\ taka off your head.” Bro. Medeiros replied: “You may kill the body, but the soul you cannot kill, and the truth must live forever.” Sr. Egidio returned to his home, swearing vengeance, ut tering blasphemies, and drinking desperately. But in place of do ing violence he resolved to get Bro. Medeiros away from his brother, and so arranged a house for him in an adjoining town, where he has sown the truth un til a faithful little band <of be lievers has been raised up there. And in Bro. Morciano’s town a church was formed which has recently given out letters for two more churches, in all thirty nine members. Day and night Sr. Egidio was heated under the disgrace his brother Morciano had brought upon their family. Desperation and intemperance were the condi tions of his life. Going to town one day, he resolved he would drink at every place along the road, and there were sometwenty places where he could find rum for sale. In his reflections the conduct and words of his brother Morciano often got the better of him. He said to himself, “Re ally, I don’t see that Morciano has become a bad or worse man. He works, he cares for his fam ily, he does no harm but talk against our priests —how they here lead the people astray.” He remembered what Morciano had said against images—that they were blind, dumb idols of paint ed wood and metals—that they could do nothing, but that it was base idolatry. Yes; his rea son taught him that those dolls could do nothing; the mass, pur gatory, avaricious and scandalous priests, yes, there is reason in all he said. But most of all he could not understand the secret of his brother's courage in burning his idols; his abandoning, with joy, in so short a time, the religion of his fathers; lys happy talk about Jesus as the only Savior; his deep conviction that the Bible was God’s law that should be studied and obeyed. Then he turned to his dusty, hated Bible to see what it said. He was confused with the Old Testament, but finally struck on the New Testament. Then he be gan to realize the truth. His home Lome was 70 miles away from the nearest Christians, but the Spirit began to work in his heart. Like his brother Morciano, he is a recognized doctor in his neigh borhood. A boy had been shot by his own drunken brother, near his house. He was called about ten o’clock at night to treat the boy. It was the night and time the Spirit had set for his decision. As he rode across an open field the state of mind was reached. He implored God to give him rest —that if he was right, still in the religion of his fathers; and if his brother Mor ciano was right and saved as he declared hewas, that he would also save him. And then he said: “Here, Lord, I am, not to do my will anymore, but thine; save me.” Then he said there came a voice so strong— Thou art saved —that he looked up to see who had spoken it. He rode on rejoicing, arriving in time to point the dying boy to Jesus as his only Savior. He did not comprehend to its full extent his changed condition; but the news of his change reached his brother and us all in Bahia. He invited us to go and preach at his house. Shortly af ter this Bro. Neighboor went out in that section to organize a church in Bro. Morciano’s town. Having organized the church,Sr. • Morciano arranged the horses and off they wentTseventy miles to vis* it his brother Egidio, supposing also that he would be baptized. They preached along the way and at Sr. Egidio’s house, but he was not baptized; all his family, how ever, had espoused the gospel, and several of his friends. I sent a box of Bibles and tracts to him. He talked to everybody he met on the subject of religion, and, his house being on the high way many would stop to get wa ter or stay all night, or rest a lit tle, and he, and all the family would explain, the gospel until the fame of their change went far and near. His parish priest, with several other priests of his acquaintance, would talk with him,and each in his turn received the gospel; two or three of them confessed to him that he was right and that they (the priests) had caused the people to wander away from God. Our brother, Antonia Mar ques, took up the work in that section, visiting once in three or four months. In February, 1895, Sr. Egidio, being at his brother’s house when Bro. Marques was preaching there, was baptized. He then invited us to go to his his house and preach and also baptize the believers. Bro. Mar ques went and baptized thirteen including all the adult members of his family (7) and five more of the neighbors. Os all his perse cutors, one of his most intimate friends, while a Romanist, be came the leader, not, however, showing his ire so much against Sr. Egidio as against the gospel itself and against Bro. Marques. He being a deputy sheriff and a kind of terror to«the people, has kept many frightened away from the gospel. His own son in-law was baptized. He went to his house and shook his pistol in his own son-in-law’s face while threatening him that that relig ion should go no further in his family. Afterwards he went there and took by force his grand-child and carried it off for the priest to sprinkle. He de manded on one occasion that Bro. Marques should leave Bro. Egidio’s house and that commu nity in twenty-four hours. He had a lot of roughs hid in a hicket near by the house to en force his demand. After this his cousin was con verted and he threatened Bro. Egidio’s life if she were baptized. When I made a visit there re cently, he was prostrate with rheumatism; his cousin was bap tized and he could do nothing. A few days before my visit a hail storm had destroyed nearly half his coffee and some 2,000 banana plants. His son, on same day, was returning home and the lightning knocked • his horse down. So the Lord shook this persecutor up and he is supposed to be ( meditating on his past con duct. His own daughter is a Christian; her father calls her to him whenever he gets sick, and so she is teaching him by exam pie as well as precept. This daughter is waiting the time w’hen she can be baptized. On my visit to Sr. Egidio’s a church of nineteen members was organ , ized and Sr. Egidio selected to preach to and lead the young church. He is a man of wonderful faith; is blessed with a large family of believers, has a large coffee plan tation and a large circle of ac quaintances. A happy provi dence that nearly all his old friends continue friendly rela tions with him, and one by one they are coming into’the fold. On my return Sr. Egidio ac companied me, visiting and preaching along the way. We have a long interior trip planned for September and October, he furnishing the horses. Let us hope that he may become a bright and shining light. Unanswered Prayers. BY ELLA WHEELER WILCOX. Like ■oinvßehoolniaxter.kilitl In beingHtern, Who hears the children crjlng o’er their ■ slates And calling “Help me, master," yet helps tot. Since In his silence and refusal lies Tlulr self-development, so God abides. Unheeding many prayers. He IsnotdetU To any cry sent up from earnest hearts; He hoars and strengthens when he must deny. He sees us weeping over life's hard sums; Yet should he ary our tears and give the key, What would It profit us when school were done And not one lesson mastered? What a world Were this If all our prayers were granted! Not In famed Pandora's box were such vast Ills As He In human hearts,. Should our desires. Voiced one by one In prayer, ascend to God And come back as events,shaped to our wish, What chaos would result! In my tierce youth I sighed out breath enough to move a fleet, Voicing wild prayers to heaven for fancied boons • Which were denied : and that denial bends My knee to prayers of gratitude each day Os my maturer life Vet from those prayers 1 always rose regirded for the strife And conscious of new strength. Pray on, sad heart, That which thou pleadest for may not be given, Hut In the lofty altitude where souls Who supplicate God's grace are lifted, there Thou shalt find help to bear thy future lot Which Is not elsewhere found. -Selected. Living Together In Circumstances Over Which We Have no Control. A man will not get far from that first experience of involun tary living together in the home of his birth before he finds that, though in other circumstances he must live with others, ’ that was the most favorable condi tion he is likely to find. Alas, we do not realize it at the time! Our parents figure to us as irre sponsible tyrants, our brothers and sisters as impertinent in truders Beyond the home nest, we think a better community can easily be constructed. But it is a delusion. Beyond the nest the boughs are bare. No one but a parent can build any thing so comfortable as a nest. When that is deserted and ruined we still live together with others, and on compulsion, but it is a sorry covey, perched, huddled, bustling, pecking and flapping, side by side. This kind of involuntary liv ing together is now to engage our consideration; for all of us at one time or another make some acquaintance with it. Men live together in messes, in boarding-houses, in great busi ness establishments, as masters and servants, in hotels, on board ship, for longer or shorter pe riods. There is no opportunity of choosing the company. We are there on a kind of compul sion, and we have to take our fellows as we find them. We are not responsible for their charac ter or behavior; but we are for our own. We all are under an obligation that if failure, rupt ure, or irritation come, it shall not be chargeable on us. , Others may be ill to live with, but we must not be. Here, therefore, comes the strongest reason for mastering the principles on which men can live well to gether. And though the cases seem too varied and peculiar to admit of a common treatment, it is possible to bring them all within two laws of practical con duct:TheLaw of Caution and the Law of Kindness. I will not venture to assert that these cover the whole ground. But they are indispensable. And if the one savors of worldly prudence and the other of Christian char ity, yet are they both necessary; for it is a mixed condition in which we find ourselves here. Unless we bring the life of angels into it, God knows we make of it a bungling business; but if we think it can be itself a life of angels we mistake, and may make ugly blunders. The Law of Kindness is good, but it is not enough to produce success ful living together. The Law of Caution sounds cold and cal culating ; but for the compulsory society of which we are now thinking, it is often as necessary as kindness itself. Indeed, the lamentable breaches and the ir reparable wrecks sometimes oc cur where there is no defect in the tides of good feeling, but these tides come rushing, swirling, foaming, and breaking over reefs which make perilous havens. The Law of Kindness,as a Chris tian grace, has been plentifully illustrated and taught from pul pits ; but the people in the pews are often making a failure of their life, though with good in tentions, because the Law of Caution is not considered so suit able to the pulpit. Now, the Kaw of Caution is briefly this: Every human being demands a careful study, if you will live with him, giving no offence and taking none. A mari - ner in approaching a Pacific is land is always in peril unless he has an accurate chart. His ship may ground upon the coral reef, which comes up to within a few feet of the sea’s surface. Only if he knows his bearings well can he pass safely within the atoll, VOL. 76-NO. 21 and ride unhurt by the breakers and the surf. And We, in this sea of life enisled, are all curious and camstrairy creatures unless we are under stood. We will let one ship come very sweetly within our borders to the leeward, and with equal readiness we will dash an other coming to windward on our rocks. When you find yourself obliged to live with any person, man or woman, you should lose no time in taking careful soundings, and marking the chart. It is necessary to go cautiously, or you may not survive to complete your observations. No good can come of it unless you know the coast line pretty well. As a pic turesque object in the Southern sea, with fronds of palm,and vol canic mountains that gleam pur ple and gold in the glory of sun set or the clearing of rain, this individual may be surveyed with a wide berth and enjoyed. But to live together is another thing. It involves coasting round,riding at anchor, occasionally landing. An unseen shoal may be as fatal as a threatening jut of pointed rock. Sir Thomas More was one day meditating on his house-top, when a maniac presented him self, and announced his intention of throwing More over the para pet. ‘ ‘Very well, ” replied More, with perfect equanimity, “but shall we prolong the sport a lit tle? Let us first throw over the dog, and see how he takes it.” The lunatic agreed, went down to pick up the animal, and Sir Thomas was able to bolt the door against further annoyance. “Let us first throw over the dog,”—it is an admirable rule. A slight sacrifice will soothe and divert impracticable tempers. It is not necessary to resent every affront, or we may live a life like the Three Musketeers, in perpet ual broils. We are not called on to accept every challenge. Let people “swear awa’ a little,” as the good Scotchman said ; and then we can speak to them quiet ly when they have done—on an other subject. We need not give offensive names, or tell the people under the roof with us that they are monomaniacs. But here is the fact; each person is so far by himself and peculiar that he de mands study as a solitary instance. The shoals and shallows, the reefs and the inlets, the points of dan ger, and the clear water, must all be carefully mapped and con stantly remembered, if you are to live with him peacefully and happily. And this is the Law of Caution, without which all forms of involuntary living together will be sullen or stormy. But let no man think that the Law of Caution will suffice. Un less the Law of Kindness bears an equal sway, the result will be at the best but a putrid calm. To speak of this second law is a de light. “The Law of Kindness is on her tongue,” that may be counted one of the large utter ances of the Old Testament Scripture. It is in the grand manner. It affects us even more than the statement that the Law of the Stone Tables was given on Sinai. The word is the same in the two cases; the most sacred word of all to Jewish ears after the divine unutterable name. The Toruh, that is, the Law, is the subject of Psalm cxix., and the cherished treasure of a race for now three thousand years or more. But is not the “Torah of Kindness” larger and lovelier even than this? Is there not reason to think that the “Torah of Kindness” not only came down from heaven, like the Tables of Stone, but actually re mains in heaven as the presiding principle of all that blissful soci ety? And when it is said that the Law of Kindness is on the tongue of the virtuous woman, let it be understood that the law cannot be on the tongue unless it is in the heart. For kind speeches from a false heart, which are all the kindness that can be met with in many conventional and world-poisoned lives, are the most cruel contradiction of that sweet law. Kindness without sincerity is only a sweetened un kindness, a draught not less bit ter because it is conveyed in a palatable medium. Now the Torah of Kindness is delivered in two tables, though there may be more or less than ten commandments in it; that is a point undetermined. * N The one table contains certain prohibitions, and its tenor is, Thou shalt not be unkind. But the second table is all positive, and runs throughout, Thou shalt be kind. It would be a poor thing to master the first and leave the second, but it is a fitful and faulty method to master the second and to neglect the first.— The Art of Living Together —Hor- ton.