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Several of
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Sankey, a
Campbell,
Rev. Dr.
Herschey,
J. S. Mar-
— a PS
ar ARIS
Ln
Band Stitching.
Very smart are the skirts with from
thirteen to nineteen gores, each seam
stitched om the outer side, so that it
seems to indicate a narrow bias band.
To be very correct these skirts should
be four inches from the ground.
These skirts have been extremely
fashionable this summer, and in
heavier weights will be worn during
the next month or two.—Indianapolis
News,
To Dispel Flesh.
If you. are overstout, don’t use
drugs.
They may bring on another evil
worse than flesh.
Use the flesh brush. Get a square
cornered clethes brush of manila
fibre. :
At first the skin will be sensitive,
but use the brush gently and steadily
and it will not irritate.
Pay attention to the muscles of the
shoulders and arms, and especially
the back of the neck where that un-
sightly mound of flesh rises.
Whenever you can walk, do so.
Imagine that the trolley car engen-
ders disease.
‘When you feel sleepy. go out in the
sunshine on an interesting mission.
Do your sleeping at night and omit
the afternoon nap. — New York
Times,
———
She Can Gossip in 13 Tongues.
Marteina Kramers, of Rotterdam,
ranks among the first of women lin-
guists. She can read and speak thir-
teen languages, and there are few
men in the world whe can equal that
record. Besides, she has sufficient
knowledge of seven ether languages
to converse in them, and she has
planned to add a new language to her
list every six months for several
years. Miss Kramers also ranks as
one of the most influential suffragette
in Europe. She is editor of Jus
Suffragii, the official organ of the
International Womar Suffrage Al-
eyed, auburn-haired gir'.—New York
Telegram.
m————
We Angered English Suffragist.
Mrs. Cobden-Sanderson still is try-
ing to convince the English that
American women are interested only
in themselves. It is the dull season
for the suffragette in England, and
probably that is why Mrs. Cobden-
Sanderson is raking over the old
coals. She was not especially grati-
filed by the results of her mission
here, and she has deemed it wise to
grow more emphatic “in her criticism
of the American women than she was
a few months ago, when fresh from
her fruitless visit to this eountry.
Mrs. Cobden-Sanderson and Mrs.
Humphry Ward agree that there is
little prospect of a campaign here for
the ballot box for women; but the
novelist has been more reserved in
her accounts of her meetings with
American women in their clubs and
homes. Of course, woman is entitled
to her own opinion; still it seems the
part of a blind courage, if not audaci-
ty, for an Englishwoman to stay here
a few weeks and then return to hér
home to deliver a verdict upon Amer-
ican womanhood. The trouble with
Mrs. Cobden-Sanderson and Mrs.
Ward is that they have not weighed
the radical differences in the posi-
tions of women in this country and in
England. The incentive to agitation,
to the baiting of legislators and Cab-
inet members, does not exist here as
in England, where women still re-
main more or less vassals in the eyes
of the law.—New York Press.
mn ——
.
Overcoming Carelessness.
‘A group of mothers were lament-
ing about the carelessness of children
and men in eating, and the drain
‘these hard times of big laundry bills.
“My family scarcely spot the cloth
any more,” laughed one of the moth-
ers. “They find it too expensive! I
used to have a tablecloth a day in the
butter.
irequently all the time.
Our Cat-gut Recipe.
Pasie in Your Scrap-Book,
flavor being lost.
liance, which has several branches in
this. country. Miss Kramers is one
of the most optimistic of the workers.
She believes that within ten years
‘America and all the countries in Eu-
rope will extend suffrage to women
on equality with men.—New York
Press,
Here's a Golden Girl, Indeed.
Laura White, of San Francisco,
expects to become the richest woman
in the world. After several years of
prospecting she has discovered a gold
vein in Nevada, and now is directing
mining operations personally. The
pluck and thoroughness that have
made woman so successful against
men in the world of work tell the
story of Miss White’s winning of
wealth. She saw nothing in a future
as a clerk in a San Francisco office, so
she studied mineralogy and struck
out into the Nevada mountains. She
met the disappointments that seem
to come to every prospector, but Her
confidence never waned, and finally
she marked down a gold vein on a
mountainside that had been searched
by scores of men. She filed her claim
and was ready for work before news
of her rich find reached the public,
and when men rushed in to stake out
claims it was found the young woman
had obtained control of every square
foot of promising ground. Miss
‘White directs the work of a large
force of miners, and it is said that
when below ground she wears men's
clothes.—New York Press.
Temper Told by the Hair.
Girls with blue eyes and straw-col-
ored hair generally have a far calmer
and happier life, as a rule, than those
with big dark eyes and olive com-
plexions. :
The fair girl is almost sure to be
level headed in her love affairs, and
to make a sensible marriage, but she
will be much more fickle than the
dark girl, because her feelings will
not be so deep and passionate.
Dark girls are more emotional;
love means so much to them that
their feeling is deeper and more last-
ing than the love of fair girls, or se
the learned in such matters say.
Brunette women make very loving
and demonstrative mothers, but they
do not understand discipline. Fair
women train their children best for
a prosaic and every day life.
It is said that fair children are
easier to bring up than dark ones, as
their ailments are less likely to be
serious, and they have more vitality
to resist disease.
Dark persons of either sex fret and
wear themselves to fiddlestrings with
nerves and emotional worries in a
manner most uncommon among the
more phlegmatic, fair-skinned people.
Auburn-haired people must be
judged alone. The mother of a
daughter with ruddy gold locks and
dark eyes must be on the lookout for
trouble. The course of true leve
yarely runs smoothly for the dark-
Fish Fer Invalids.—A nice way of cooking cod for inva-
lids: Wash and dry the fish, sprinkle well with flour, a little
pepper and salt and put in a dish which is well greased with
Pour over sufficient milk to cover bottom of dish
about an inch in depth (more if liked).
ocok in a hot oven until quite loose from the bone, basting
This makes a tasty dish, generally
being eaten with relish, as it is quite free from fatness and no
The milk serves as a sauce, being thick-
ened with the flour while cooking.
Cover down and
wash, and then could scarcely keep
them respectable looking.”
“The laundry bills were huge, as
my one girl could not possibly do
them at home, and the wear and tear
on the linen was as bad. ,
“Finally I hit on the plan of mak-
ing each member who made a spot
cover it with money, pennies for the
children from their own allowance
and silver from the grown-ups.
‘““We voted what toy do with the
money. I was fof the hospital, but
the rest preferred to devote it to
something for the table, so we started
a fund to buy new table linen and
china, For the first month or so we
had a flourishing bank, but now all
have grown so careful that our fund
grows slowly.””—New York Press.
Newer than the ribbon band about
the coiffure is the pleating of gold
braid.
Gray paste pearls as heads to long
hat pins are worn with light colored
satin hats.
Pocket handkerchiefs have wide
colored centres and hems, the initials
done in white.
Russian fish-net veils in dull bronze
are cut entirely square and go ever
the entire hat.
Borderanto is the name of the new
chiffon auto veiling. It comes im
handsome colors with dainty hairline
stripe borders.
. Ball gowns, especially some of Gre-
cian design, are worn without gloves
even though their sleeves are merely
apologies for sleeves.
A large brown felt hat has no other
trimming than six great brown roses,
some pale tan with golden hearts,
others deeper in tint.
Narrow belts of soft suede in pas-
tel colors, to wear at the top of high
directoire skirts, are finished with ob-
long silver and gun-metal buttons.
Pretty, but injurious to the eye-
sight, are the Breton lace veils, loose-
ly draped round the hat and capable”
of being thrown back over the face.
Three-inch belts of braided sou-
tache, with wide buttonholes, through?
which a satin sash is run, tying at
the side, are finished with tassels of
soutache.
Black suede button shoes will be
a good choice for feet that can not
be described as of Cinderella propor-
tions; the dull surface tends to re-
duce the size in the kindest manner.
Blouses are cut like a long yoke,
as fullness underneath the skirt will
interfere with #s proper fit. A tiny
band of the material, or better still
of silk ribbon, is used as a finish and
is hooked at the back.
THE PULPIT.
AN ELOQUENT SUNDAY SERMON BY
THE REV. MERLE A. BREED.
Theme: Realizing the Pattern.
Lincoln, Neb.—The Rev. Merle A.
Breed, who recently entered upon the
fifth year of his pastorate of the Con-
gregational Church at Monticello,
Iowa, occupied the pulpit of the First
Congregational Church of this city
Suiday morning. He spoke from He-
brews 8:5: “See, saith he, that thou
make all things aceording to the pat-
tern that was shewed thee in the
mount,” taking the subject, “The
Pattern in the Mount, the Building
on the Plain.” Mr. Breed said in the
course of his sermon:
Our text, which is a quotation from
Exodus 25:40, sets before us a pic-
ture as interesting as it is suggestive.
The hosts of Israel have been waiting
long before Mount Sinai. Their lead.
er, Moses, is hidden in the cloud-
capped, fire-riven summit in com-
munion with Jehovah. While the
people are waiting in the plain, he
has gone forth to the mountain's tow-
ering peak to be with God, to hear
His will for them and for himself, and
to bring down a divine pattern of a
tabernacle for God’s worship and the
uplifting of men’s Learts and lives to
heavenly things. The people in gen-
eral had but earthly ambitions. While
Moses was hidden in the clouds and
darkness of the mount, they were
occupied with dancing and feasting,
with eating and drinking, and mak-
ing golden calves to worship, Moses is
beholding the pattern of that taber-
nacle about which the religious life
of the nation was to arise, and which
was to stamp its impress upon the
world. Moses is filling his soul with
the vision which he is to endeavor to
realize among the rude, ignorant, su-
perstitious, half-wild Israelites in the
plain beneath him. To one man came
the vision of heavenly things. The
rest were to receive it through him.
His life’ work was to be that of bring-
ing this within their reach and mak-
ing it real to them.
The vision splendid came to him on
the heights. The details, measure-
ments, gathering of materials, labor
of construction, wereall to be wrought
out on the levels of common life upon
the plain. We may easily imagine
that the children of Israel ané& the
roving tribes about them greatly ad-
mired the completed tabernacle, with
its curtains of blue, purple and scar-
let, with its 4fk and altar,!its candle-
stick and cherubim, its pillars and
table, its canopies and courts, its holy
place and holy of holies, its laver,
mercy-seat and mysterious separating
vail. But there was one who had
seen semething better, who knew
that, beautiful and costly as it was,
the tent of meeting but dimly fore-
shadowed forth the glory of that pat-
tern shown him in the mount. The
people saw only the tabernacle in the
plain, but the eyes of Moses looked
beyond and through that and saw
the pattern he had beheld in the
mount with God. And that is our
thought together this morning, the
pattern in the mount, the building in
the plain, for life still has its Sinais,
where we behold ideals, and it has
its plain, where these are to be real-
ized. Surely he is a sorry builder
who has seen ne pattern in the
mount.
For the success of our building.
much will depend upon our choice of
a pattern.
The costliest building is manhood
and womanhood, that something we
call self, a life, character. Yet there
is much haphazard building. With
the greatest variety of plans there is
little attention to standards, and an
infinite variety of results, because the
pattern is not selected with the care
an architect draws his designs upon
his trestle board.
What shall we build our lives—
hovel, or palace, or temple? It is an
exhilarating reflection that every act
or thought is building them into
something. What an infinite variety
of patterns. We can not build after
them all—which shall we choose?
There must be unity in the design.
The eclectic method, pure and simple,
will hardly avail for this. What one
age approved fails to win the appro-
bation of the next. Thefe must be
permanence and real worth in the
pattern, if it is to satisfy ourselves or
others as the years pass. As we read
history and the great names of past
eras move before us, we often feel
how transient they were. How like a
hovel is Midas, the Phrygian king of
legend and story. How like a mold-
ering trireme upon the shores of time
is Pompey the Great. How like a
dust covered ruin in the Roman
forum is Caesar.
Now we may all be tabernacle
builders, like Moses, if we will.
For this method Moses followed is
not to be thought of by us as excep-
tional. It is a type for us each in our
building. We, too, are building,
“building every day, building for
eternity,” and our Scripture lesson
told us that our building must stand
God’s test. We have like opportuni-
ties with the great Jewish lawgiver.
If. he had eyes to see God, and ears
to hear God, so have we. Will we
choose the taberpacle pat#ern for our
lives? “Every human soul,” wrote
Hartford’s greatest divine, “has a
complete and perfect plan, cherished
for it in the heart of God—a divine
biography marked out, which it en-
ters into life to live. This life, right-
ly unfolded, will be a complete and
beautiful whole, an experience led
on by God, and unfolded by His se-
cret nurture, great in its conception,
great in the divine skill by which it
is shaped; above all, great in the mo-
mentous and glorious issues it pre-
pares.” Life may be used for other
purposes, no doubt, but do they sat-
isfy? Is not life insipid, unsatisfying,
lost, till it is all wrought out a temple,
a dwelling place for God most high?
Here some will say, “But my life is
cast on other levels. It deals with
common things, with the doing of
momentous acts and routine service.
‘What opportunity can there be for
me to achieve such large or worthy
results? If conditions were different,
or my calling other than it is, all this
might be of interest to me. I long to
put just this into my living, but it is
all too remote from life as I have to
INlive it.” Here lies the value of the
scene before us. Through Moses _the
huamblest of the people became part-
ners with him in buildinz the taber-
nacle. Moses did not rear it upon the
cloud-encircled mount, but in the
plain, that you and I might be encour-
aged to realize t™'C urpose of God
for us in the field or C:mmon daily re-
lations and amid what will otherwise
be the drudgery of daily living. He
leaves us the same task. Merchant
and teacher, sailor and soldier, farm-
er and workman, author and editor,
housewife and clerk, mistress and
maid, lawyer and preacher, however
humble and obscure our lives seem,
we are to be fellow workmen with
God in bringing things divine into
these seemingly common and un-
meaning activities and relations.
After the clouds and glory had with-
drawn from Sinai, the humblest Is-
raelite could point to the tabernacle
and say: “The glory of God still fol-
lows us all through our wilderness
wanderings in that tabernacle yonder,
and without me it would never have
been complete.” Your life, where it
is, is needed for the rearing of some-
thing greater and better than the
tabernacle in the world of to-day, and
without it the kingdom of God will
never come in its fullness. Before
this all other needs of our time sink
into insignificance;
tabernacie for the showing forth of
God to the world is not a pattern
hidden in the majesty of unapproach-
able heights, nor is it temple or
cathedral, helpful as these may be,
but a life simple outwardly, though
with luxuriant and divine furnishings
within; a life spent on the levels
where our fellow men live theirs,
filled not with such consecrated fur-
nishings as adorned the tabernacle
Moses fashioned, but with the graces
and kindly deeds men need to see and
feel near at hand. This is our work,
as divinely appointed to us as it was
to Moses. It is the greater building,
in which all our common tasks and
humblest efforts may have an hcnored
place as truly as did the altar and
laver in the ancient tabernacle.
But for this successful building of
our lives into God’s purpose we, too,
must seek our pattern in the mount.
God Himself builds according to
plan. Even a casual glance at His
wonderful world this inorning will
disclose that. Purpose and plan are
everywhere. Not one grain of ‘sand
is a law unto itself. Not one flower
blooms, or withers, unbidden. Not
one leaf drops before its time. Not a
bird note is unrelated; its music is
born from present conditions and
wakes its own echo. All things fall
into their place and carry out the di-
vine purpose.
This is the method of the divine
building, whether in nature or in hu-
man lives. And it may be so in your
life and mine. We may know God’s
purpose for us and follow it as truly
as the grain of sand, the flower, the
bird of the air. “If any man willeth’
to do His will,” said the Master, “he
shall-know.” God does not withhold
His plan from any man. The mount
is ever ready for the revealing of the
pattern, but men must take the time
to learn, to withdraw to its retreat.
The pattern came not to Moses till he
had twice spent forty days and forty
nights in the mount alone with God:
After many years’ tuition in the
wilderness came John the Baptist,
herald of Christ. The wilderness was
his mount of vision. Handel had a
spiritual ear, and gave the world the
oratorio of the Messiah, and when we
hear it we must not forget the 16ng
period of preparation. Michael An-
gelo had the spiritual eye and hand
and painted the frescoes of the 'Paul-
ine Chapel with the representations
of the martyrdom of St. Peter and
the conversion of St. Paul, and carved
the statues of “David” and “Moses.”
If Paul spent three years in Arabia
to meditate upon the vision he had
had of the Christ, who had met him
on his way to Damascus; if Christ
Himself retired to solitary places for
quiet and prayer, you and I need time
for such a disclosure of God’s will for
us as He is waiting to give. Before
we can rightly rear the tabernacle
of our. lives in the plain of daily ser-
vice we must seek the pattern in the
mount, not Sinai, but the heaven-
reaching life of Christ. The divine
pattern has come near men in Jesus
Christ. We have not to seek it amid
the perils, darkness and difficulties
of Sinai; it is here with us, built in
all its divine perfection on the levels
of our daily needs; supplying us with
all desirable inspirations, helps and
satisfying fellowship, opening the
very vail by which we enter into the
most holy place itself. It is not a
mount distant and removed, but a
presence near at hand, familiar with
our needs, to which we may with-
draw in moments of discouragement
or temptation, full of divine eomfort
and solace for the hours of sorrow,
full of divine strength and vitality in
our days of weakness when all other
help seems far away, full of gracious
warning when we are careless and
wayward. We need ever to be with-
drawing into this mount, Jesus
Christ, if we are to realize the pattern
in the plain of our earthly living. Be-
cause it is so accessible, so complete
in its ministry. “See, therefore, that
thou make all things according to the
mattern that was shewed thee in the
mount.”
-- Why?
Is there mot something minutely
pathetic in the continual going back
of one generation after another to the
old, sad mystery of pain? There is,
I suppose, says the Rev. George Jack-
son, nothing new to be said about
it; there is no fresh light to be cast
upon it; yet still men wait and watch
with hope, still tHe poor brain busies
itself and the torn heart cries aloud,
“My God, my God, why—?” Other
questions we answer, or they answer
themselves, or we are content that
they should remain unanswered; but
this question is always with us. And,
indeed, how should it be otherwise,
since on every man, soon or late, the
dark mystery thrusts itself? “Man
that is born of woman is of few days
and full of trouble.” The words are
very old, they are never obsolete. The
generations come and go, but sorrow
and pain and death abide.
The Reason.
The saint loves truth because it is
true, and loves right because it is
right, and loves God because He is
God.—Rev. J. Ossian Davies.
The True Conqueror.
The greatest conqueror is he that
has mastered the world that lies in
his own breast.—Scottish Reformer.
for the truest
Surdary=Scfool
INTERNATIONAL LESSON COM-
MENTS FOR NOVEMBER 22.
Subject: Solomon Anointed King, 1
Kings 1:1.2:12——Golden Text, 1
Chron. 28:9—Commit Verses
89, 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 Adonijah,
the oldest next sen of David to Absa-
dom, to thwart God’s plan ‘to make
Solomon king. David was so old and
deerepit 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 ¢he
conspiracy, old and decrepit as he
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 Benaiah, 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 his
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
in the brief days of his glory (2 Sam.
15:1). Adonijah also (v. 5). The
priest and the prophet were to unite
in anointing Solomon (v. 34). The
anointing was the symbol of dedica-
tion to God (Lev. 8:10 -12). The oil
the symbol of the Holy Spirit (Acts
10:38). 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 ba
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 ane
other fact that made him more ses
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 Benaiah
prays that He may now be with Sol-
omon as He has been with David (v.
37), »nd he prays that his throne may
be greater even than the throne of his
father. This prayer of Benaiah was
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
whom 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 coming of our Solomon (£2
Thess. 1:7-9; Rev. 1:7; 6:15 and
16). Adonijah 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 ag
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
repentance. All he asked was that
Adonijah should prove himself a
worthy man (v. §2). 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 be 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
coming 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).
Adonijah did not prove himself a
worthy man and later paid the pen-
alty of his rebellion (ch. 2:12-25).
Many of those who profess to yield
their hearts to Jesus do not really
do so. They call Him Lord, but
do not do the things that He says
(Luke 6:46). Their calling Jesus
Lord will not save them. They will
be cast out from His presence (Matt.
7:21-23).
We are not surprised to read that
New Zealand is exhibiting a marked
tendency toward a lower birth-rate,
The fact is, says the Richmond Times-
Dispatch, that men are growing more
and more careful as to what countries
they are born in nowadays.
Baseball has remained gloriously
free from the crookedness which has
tainted so many other sports in pro-
fessional hands, boasts the Richmond
Times Dispatch.
CHRISTIAN ENDEAVOR NOTES
NOVEMBER TWENTY-SECOND.
Topic—Songs of the Heart—XIl.
Gratitude and How to Express
It—Ps. 103.—(Thanksgiv-
ing Day Meeting.)
Gratitude of the heavenly beings
v. 4: 8-11.
Gratitude required of us.
14-23.
Gratitude in public. Ps. 35, 18-279.
Thansgiving in private. Ps. 57: T-
Ps. 25:
11.
Thanksgiving before meals. Johm
6: 16, 11,
Gratitude for converts. Eph. 1: 16
23.
Thanksgiving requires all that is
within us, all high qualities; not only
speech, but thought and memory amd
reason and affection and earnestness
Cv. 1)
Simply remembering God's kind-
ness is enough; gratitude is sure to
follow. But do we often enough re-
view them? (v. 2.)
Let us be grateful for what God
has not done, as well as for what He
has done, for the deserved pumish
ment that He withholds (v. 10.)
Nature praises God; so do joyous
little children. and wise cold men, amd
the great hosts of heaven; but these
praises do not avail for me (v. 22.)
Suggestions.
To express our gratitude in am-
other's words—David’s, Whittier’s—
is better than not to express it at al;
but we can at least say that they are
our thoughts.
Much gratitude may be expressed
in song; but how seldom we think ef
what we are singing!
It is well to think at the end of
every day of the kindnesses done yew
for which you have not expressed
your gratitude.
Gratitude may become a habit, and
then happiness becomes a habit.
illustrations.
Gratitude unexpressed is like a
photographis plate undeveloped.
If we say “Thank you” every time
the bread is passed to us ‘at table
why not every time we receive 2
blessing from God?
EPWORTH LEAGUE LESSONS
SUNDAY, NOVEMBER 22.
Controlled by the Spirit of God.
Rom. 8. 5-11; Col. 1, 9.
Rom. 8. 511. This scripture cen-
cern the two natures of man, the
fleshly and the spiritual. Each ef
these is subject to a “law,” a course
of action. There is a “law” of sim
and a “law’’ of spirit. Each “law”
has it own conclusion. The “Rw”
of the flesh, or sin, concludes in
death. In this instance “death”
does not signify physical wreck kat
complete moral undoing. The “law”
of the spirit, or life, concludes not in
mere continued physical existence but
in the largest possible expression of
the human soul.
The spiritual nature not only has
its own inherent power, impelling
men to follow the best bent of their
being, but it is reinforced by Ged
himself. For this reason the very
weakest of men may obtain complebe
victory in the struggle between the
flesh and the spirit.
Col. 1. 9. This is a prayer for the
cultivation of the spiritual life. The
spiritual life is not a matter of
chance. It may be nurtured amd
matured. It is something in which
God himself is interested. God im-
parts himself. He is infectious. He
imparts his health and power to his
struggling children. He may be had
for the asking.
Every man has these two natures.
Between them there is conflict, until
at the last the man is under the con-
trol of one or the other. The con-
flict begins early in life and continm-
ues in many instances until life's last
day.
In multitudes of persons there does
not seem to be much conflict, be-
cause either the fleshly or the spir-
itual nature is in complete contrel.
Accordingly, men are earthly, sensu-
al, or bestial if the “law” of the flesh
rules them, or they are Christlike in
their words and deeds if the “law”
of the spirit dominates them.
Often this conflict is sharp and
even terrible. Paul, who wrete
these scriptures, found the struggle
fearful almost beyond words. (See
Rom. 7. 25.) Fortunately for weak
mortals, God supplements human
striving when it seeks to become
Godlike and to conform to God’s holy
Ww.
MINT SAUCE NOVELTY.
If you have never tried a mint
sauce with vanmilla or chocolate Tee
cream, an experiment well worth in-
vestigation is before you. Leave half
a cupful of choped mint leaves in one
cupful of water for one hour; then heat
and strain. Dissolve a cupful of su-
gar In the mint water, let it come to
a boil, color a faint green and cook
until a little dropped in coldwater will
form a soft ball when rolled between
the fingers. Pour hot over each serv-
ing of cream, and it will quickly can-
dy upon the cold compound, impart-
ing a delicious flavor.—Washington
Star.
WATERCRESS SANDWICHES.
The leaves should be picked from
the stem, finely chopped and tossed
in a French dressing. Remove the
crust from their slices of sandwich
bread and cut in oblongs. Fold the
cress mixture, sprinkied with finely
chopped hard boiled eggs between
two of the bread slices.—Washington
Star.
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