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Hy John Giieenleaf Whittier*
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X A II! on Thanhs giving Day, when from
East and from West,
CV t&l From North pilgrim and and from guest, South come the m s
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When the gray-haired New Englander
sees round his hoard X V
The old broken links of affection restored »•:
mm When mother the care-wearied man seeks his 3
once more,
And the worn matron smiles where the m
girl smiled before,
1 What moistens the lip and what brightens
the eye?
•<ra What calls back the like the
past, rich
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■From Collier’s.
GETTING THE HABIT OF
THANKSGIVING.
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curtains fastened down all the time
I and seeing nothing,
It is said that Mr. Rusnin’s guests
1 at Brantwood often awakened
were
.early in the morning by a knocking
at their door aqd the call, “Are you
looking out? When, in response to
this summons, they would open their
window blinds, their eyes would be
charmed by the view that they saw.
j It is not every one who sleeps at night
in such a place as Brantwood, and can
j I have vision a when Coniston he awakes morning and to opens greet his his
; windows. But there is glory enough
in the morning anywhere to start our
hearts singing at the dawn of the day.
if only we would look out. It would
( be well if all of us could be awakened
every morning with the call, “Are
you looking out? i* There is always
T HERE is a beautiful legend of a
golden organ in an ancient
monastery. Once the monas
tery was besieged by robbers
■who desired to carry off its treasures,
The monks took the organ to a river
which flowed close by and sank it in
the deep water in order to keep it
from the hands of the robbers. And
the legend is that, though buried thus
in the river, the organ still continued
to give forth sweet and enchanting
music, which was heard by those who
came near.
Every Christian life should be like
this golden organ, Nothing should
ever silence its music, Even when
the floods of sorrow flow over it it
should still continue to rejoice and
sing.
One of the secrets of such a life is
found in the cultivation of the habit
of thankfulness. Nothing less than
this will do. Most people have brief
hours In which their hearts are filled
with grateful feelings, and when all
the world seems beautiful to them.
But these sunny times soon pass, and
then for days they give themselves
over to discontent and complaining,
Anybody can sing when walking amid
the flowers and in sunny ways; the
test of life comes when the garden
path becomes a bit of a desert road.
We are not fully ready for living un¬
til we have strength enough to carry
us through the hardest places and the
deepest glooms.
Thanksgiving Day is not intended
to gather into itself a whole year’s
thanks. By being full of gratitude
for the one day, we cannot make up
for three hundred and sixty-four days
of ingratitude. Every day should be
a thanksgiving day.
Of course, there is a difference in
the days. Some of them are dark,
while others are bright. On certain
days things seem to go wrong with
us and our affairs get tangled; on
other days life flows along like a
song. We want to learn to live so
that these changes in our circum¬
stances and experiences shall not af¬
fect us in our inner life. That is
what Saint Paul meant when he said
that he had learned in whatsoever
state he was therein to be content. It
was no easier for him to have to suf¬
fer and endure want and privation
than it is for us. There was no lux¬
ury to him in being cast into a dun¬
geon and having his feet made fast
in the stocks. But he had learned not
to fret when his condition was un¬
pleasant. Wherever we find him he
is singing, never despairing, The
habit of thanksgiving had been so
wrought into his life that nothing
could ever break it.
Just how to learn this habit of
thanksgiving is the question, One
thing is to learn to trust, The cause
of all complaining and discontent is j
want of trust in God. If we believe I
in God as our Father, that He loves j
us and will care for us, and put at ;
once would into His hands all matters God Him that j
disturb or fret us, -1
Worry self will keep us in perfect thanksgiving peace, j
is death to the j
spirit, while nothing so drives worry ;
from the heart as a thanksgiving
song.
Another thing that helps in form- |
ing this habit of thanksgiving is to
beautiful make sure of seeing the good is and j
things in life. This a
lovely world. It could not be other¬
wise, for it is our Father’s world. He
made it beautiful because it was to |
be the home of His children, Yet
some see nothing of the loveliness
which lies about them continually
everywhere. They are like men tour
ihg through a country with glorious
scenery, in a stage coach, keeping the
something worth seeing if we would
draw our curtains and look out.
This is true not only of nature,
of all the experiences of life.
allow ourselves to be too much
pressed by somber views. We let
troubles and the unpleasant
bulk too largely in our vision. We
live too much indoors, with our own
frets and cares. If every morning
we would fling open our windows and
look out on the wide reaches of God's
lovextind goodness we could not help
singing. Some one writes: "Many
a day would be brighter if begun
with some thought in the heart that
might open the door to a nobler
vision of life, and would not some
of our less cheerful moods be dis¬
pelled by a wider outlook?”
Our lives are all too apt to run in
grooves, and often they are very nar¬
row' grooves, indeed. Yet all about
us are scenes of beauty, not in na¬
ture alone, but in the lives of our
fellow men. Often in the most un¬
expected places, in some nook or
cranny of a nature that seemed only
forbidding, we shall find some blos¬
som of rarest fragrance. In those
quiet hours of meditation, when our
hearts reach up to the great, heart of
God, we may stand upon the moun¬
tain tops with Him and catch glimpses
of that land which too often seems
afar off. “Are you looking out?”—
Rev. .1. R. Miller, D. D., in Advocate
and Guardian.
A Thanksgiving Dinner Table Trick
This is a curious little experiment
which will interest everybody at the
dinner table, for it calls for nothing
except what you are likely to find on
the table.
Cut an orange into halves arid from
one-half remove the pulp, leaving the
peel entire in the form of a hollow
hemisphere or cup. With a penknife
or a toothpick bore two holes In the
bottom of this cup and put it into a
tumbler, forcing it down about half
way.
The tumbler should be a little
smaller than the orange used so that
you will have to squeeze the peel-cup
a little in order lo get it in.
Then it will press firmly against
the glass and stay where you put it
instead of dropping to the bottom.
Put the cup in right side up, that is,
witli the yellow peel below, and pour
red wine into it. The wine will run
through the holes and you must keep
on pouring until the level of the wine
in the glass just touches the bottom
of the cup. Now fill the rest of the
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—From Good Literature.
glass above the orange cup with wat
er and await results.
Soon you will see a thin red jet of
wine rising like a fountain through
the water from one of the holes. At
the same time, though you cannot see
it so well, a colorless stream of water
flows downward through the other
hole.
The two liquids do not mix much
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but merely exenunge places, so that
in a few minutes the lower part of the
glass, below the cup, will contain the
water and the upper part will be filled
with wine.
This is as it should he. because
water is heavier than wine an I natur¬
ally goes to the bottom. The curious
thing is that the wine and water do
not mix, but each selects one hole for
Itself. It Is like the trick with the
candle burning In a lamp chimney
with a partition at the top, so that
cold fresh air goes down on one side
while the hot air and smoke escape
on the other.
Oil may be substituted for the wine
or you may fill the bottom of the glass
with water and then pour in milk or
some tliin-coloredsyrup.
A Thanksgiving Conversation.
Turkey—“Well, there’s this conso
lation about it the most distin
guished men on earth went to the
block.”
Possum (gloomily) “Yes, but
they were not broiled and roasted af¬
terward for the benefit of block¬
heads.”—New Orleans Picayune.
In the British South African colony
in Natal residents in cities and towns
have fresh butter and eggs delivered
every morning by mail.
I
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Simbait-Scfoot
INTERNATIONAL LESSON COM¬
MENTS FOR NOVEMBER 22.
Subject: Solomon Anointed Ring, 1
Kings 1:1-2:12—Golden Text, 1
Cliron. 2H:f)—Commit Verses
3!>, 40—Commentary.
TIME.—1015 B. C. PLACE.—Je
' rusalem.
EXPOSITION.—I. Solomon Anoint¬
ed King, vs. 32-40. God had chosen
Solomon to be king. He had called
him “Jedidiah,” that is, “the beloved
of Jehovah” (2 Sam. 2:25). But
Joab, the general, and Abiatha, the
priest, had conspired with Adonljah,
the oldest next son of Davhl to Absa¬
lom, to thwart God’s plan to make
Solomon king. David was so old and
decreoit that Joab and his fellow
conspirators did not think that he
would rally to thwart the conspiracy.
But no conspiracy of man, no matter
how strong, can overthrow the plans
| of God. David, when informed of the
| conspiracy, old and decrepit as ha
I was, rallies and proves sufficient for
the occasion. He calls to his as¬
■ sistance his trusted friends of old,
Zadok, the priest, and Nathan, the
prophet, and Benalah. a military
man, one of the mighty men of David.
It was through Nathan that God had
announced to David His favor toward
Solomon (2 Sam. 12:24, 25). David's
action is prompt and thorough. While
Adonijah and his fellow-conspirators
were still feasting (v. 9) David’s
trusted friends without delay go
through all the necessary formalities
and anoint Solomon king. Solomon
was placed on David’s own mule.
David was still obedient to the law
of God, and even In the days of bis
great power had not adopted horses
to ride upon. To do so was expressly
forbidden by God to Israel's kings
(Deut. 17:16). Absalom had done so
I in the brief days of his glory (2 Sam.
15:1). Adonljah also (v. 5). The
l priest and the prophet were to unite
In anointing Solomon (v. 24). The
anointing was the symbol of dedica¬
tion to God (Lev. 8:10 -12). The oil
the symbol of the Holy Spirit (Acts
10:88). Appeal was made to God to
secure the safety of the new-made
king. David will leave no doubt In
the minds of any that Solomon is his
own choice for king, While he still
lived he appointed that Solomon
should sit upon his throne and bo
king In his stead and In unequivocal
terms declared, “I have appointed
him to be king over Israel and over
Judah.” As secure as this made Sol¬
omon on the throne, there was an¬
other fact that made him more se¬
cure, namely, that God had made him
ruler over Israel and over Judah.
Benaiah, the warrior, appears as the
most religious man In the whole
transaction (vs. 36, 37). Jehovah
had been with David, and Benalah
prays that He may now he with Sol¬
omon as He has been with David (v.
37), and he prays that his throne may
be greater even than the throne of his
father. This prayer of Benaiah wan
abundantly answered. David’s three
trusted friends proceeded to do exact¬
ly what they were told. The oil with
which Solomon was anointed was
taken out of the tabernacle, the place
where God dwelt. The whole people
agreed with David’s choice and God’s
choice and the whole city was filled
with music and with joy. When this
world agrees to make Him King
whera God has already made King the
whole earth shall rejoice with great
joy.
II. Adonijah Filled With Fear, vs.
50-53. While the people were filled
with joy the enemies of the king were
filled with consternation. So will it
be at the coining of our Solomon (2
Thess. 1:7-9; Rev. 1:7; 6:15 and
16). Adonljah was a coward as well
as a rebel. Rebels against God are
always cowards (Prov. 28:1). Adon¬
ijah fled to the house of God for safe¬
ty, presumably not because he had
any special reverence for the house of
God, but because he knew that Sol¬
omon had. He was afraid that Sol¬
omon would kill him. Probably he
would have killed Solomon if he had
had a chance and judged Solomon by
himself. He speaks of himself as
Solomon’s servant (v. 51), but the
change from enemy to servant was
very sudden and no evidence was
given of the genuineness of the con¬
version. Solomon on his part was
ready to forgive if Adonijah would
only give proof of the reality of his
renentance. All he asked was that
Adonijah should prove himself a
worthy man (v. 52). All that God
asks of us is that we “bring forth
fruit meet for repentance” (Matt.
3:7). If Adonijah would only do this
he would lie free from all danger, not
a hair of his head would fall to the
earth. On the other hand, if wicked¬
ness should be found in him the pen¬
alty was certain. He should die. No
matter what protestations of repent¬
ance we make, if we do not forsake
sin we shall perish. The scene closes
with Adonijah doing obeisance to Sol¬
omon (v. 53, R. V.). The time is
corning when every enemy of Jesus
must bow the knee and confess that
Jesus Christ is Lord to the glory of
God the Father (Phil. 2:10, 11).
did not prove himself a
man and later paid the pen¬
of his rebellion (ch. 2:12-25).
of those who profess to yield
hearts to Jesus do not really
so. They call Him Lord, but
not do the things that He says
(Luke 6:46). Their calling Jesus
will not save them. They will
cast out from His presence (Matt.