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lights while memories, pleasant and painful,
surged like wild billows over his soul, until he felt that if he lingered longer the temptation to be unconventional might overpower him. Hurrying away, he entered his cousin's hay loft, covered himself with the wheat straw, and was soon fast asleep. (To be continued.) OUR CONFESSION. (Continued form page 3.) Confessional statements arc like the Houston and Texas Central Railway, when it was built as far as Corsicana and left unfinished for years, while every one knew that Dallas was to be its great destination, because it was so manifestly headed that way. One passage comes nearer to telling "the time of His coming than any other; but even in this case the information is completed only far enough to make it a great incentive to world evangelization: "This Gospel of the Kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come," Matt. 24 :14. It is not said whether "in all the world" means in every nation, every province, every community or every in dividual of the nations. So we aro left to "work till Jesus comes," buoyed by a con stant expectation. The post and the pre should not despise each other in the meantime, but ever be har monious fellow-workers. In the days when 1 was uncertain of my own opinion I honored the pre because he never failed to stand for a fully inspired Bible and the vicarious sacrifice of Christ on the Cross as the center of all Christian hopes. "While I deplored a common idea with him that the Church was dying, if not already dead, I could not but applaud the spirit that literally fought for Jesus in what he counted a battle fated to be lost. I do not now hold this depressing view. 1 believe "the Kingdom of God is like leaven," because Jesus says it is; and the "falling awaj'," which has already often come and may be repeated much in the future, is in each case just a "working down" of the Gospel bread of world influence, to render the po?*-s finer and the bread better, when Jesus comes to place it in the oven for its final baking. 1 think the optimism of the postmillennialists is by no means inconsistent with the premilleu nial view. Shelbyville, Tenn. A GLAD HOPE. I visited a band of pagan Indians in the far north, and found them utterly unresponsive to Gospel truth until I shouted out, "I know where all your children are, ? all your dead children." They quickly manifested intense interest. I went on: "They have gone from your wigwams and your campfires. Your hearts are sad and you mourn for the children you hear not. But there is only one way to the beautiful land, where the Son of God has Rone, and into which He takes the children, and you must come this way if you would be happy and enter in." As I spoke a stalwart Tndian sprang up and rushed towards me. "Missionary, my heart is empty and I mourn much, for none of my children are left among the living ; very lonely is my wigwam ; I long to see them again and clasp them in my arms. Tell me, what must I do to enter that beau tiful land, and see my children V* And others quickly followed him needing for instruction. ?Dr. Egerton Young Our Boys and Girls "THE SHOES OF HAPPINESS." Text, Proverbs 16:24, "Whoso trusteth in Jehovah, happy is he." One of our modern Ameriean poets, Edwin Markham, has put into verse an Eastern story which he calls "The Shoes of Happiness." In Turkey lived a sultan who was very sick. All the known remedies were used on him, but they did not help. Thirteen doctors tried their best to cure him. He cut off the head of one of them and sent the others away. Everybody was puzzled, and no one seemed to know what to do to help the sultan. At last a fortune teller crept into the room and said that she knew the only thing that would cure the sick man. He must send his vizier, his chief officer, to rummage the east and the west and find for him the shoes of a person wholly blest. She said to the sultan: "You must wear the shoes of a happy man." He called his vizier and said: "I need those shoes; let the shoes be here!" You know a sul tan has power over the life and death of his subjects, and he told the vizier that he must bring the shoes or he would lose his head. At early dawn the vizier started out with three companions to find a man with a happy heart from whom he could secure the shoes of happiness. He thought it would be an easy matter to find these shoes, and he hoped to be back before evening to feed his doves. His first thought was that the shoes of hap piness could be found among the rich, "where the joy runs high" so he hurried his camels on to find the man who wore the desired shoes. As luck woidd have it at the road's first turn they found a group of rich persons on their way to the boat to take a ride on the sea. He called to them: "How many are here with never a grief t" But they all had their wants and their woes and he turned away disap pointed. He next went to the door of a poor man's cottage and said to him : "Ho Hassan, ho! you have children seven; Is your gate not joy, is your hut not heaven?" But the poor man had his troubles and his worries, and the shoes of happiness were not there. The vizier and his companions went on their way and met many persons of all kinds whom they asked the one question and received from all the one reply, "for each heart carried its secret sigh." They did find a laughing boy "too glad to know that he lived in joy," but his little torn shoes were too small for the sick sultan. On down the road, under a tree, they found a poet making his rhyme, and the vizier thought he surely must be happy, but he shook his head as he replied: "Out of the grieving the poet sings. " They went through the grand bazaar where a thousand things of all kinds were for sale, but the shoes of happiness none could give him. They went to the fountain where the people gathered( to fill their water skins with the re freshing liquid. The vizier cried his question to every ear, "but each had his sorrow, his folly, his fear." He asked young and old the same question, but received from both the same answer. The young were restless to become older, and the old were sad because their young days had passed away. They next turned to the tavern, where all kinds of men gathered and made merry. Surely among these there must be one who wore the shoes they sought. The place rang with jokes and laughter, but as the vizier went from one to the other they all had their complaints and regrets and sorrows, and those who had trav eled far and wide had never heard of "a mortal out of grief." He met a scholar who was pointed out to him as a happy man, but he said : "I am not glad; I am only wise." At last some one said he knew of a happy man, but he lived far away in Ispahan. The vizier, afraid of losing his head, turned the four camels in that direction. "When they ar rived at Ispahan they found the man bent with sorrow, for he had lost his son. But he told them of a man about whom they said that he was ever glad. "But," said he, "he is afar in old Bagdad." "When they found him, "he also carried a sorrow pack." But he told them about another man in far Algiers of whom there was a rumor that he "never had tasted tears. " Whon they got near to the place they were told by the chief of a caravan that the man was dead. The vizier's heart began to sink within him, and as they turned about to return home by the trickling tears ran down his cheeks. As they came near their home city they heard sweet music on the morning air. They went aside to see whence the music came, and they found a young man "stretched out with his arm for a pillow," blowing the "thin, sweet sounds from a pipe of willow." At last they had found the man they were looking for, and in answer to the vizier's question he said he had no care, no lands and no gold, nor "favor nor fortune nor fame," but he was well content with his lot. The vizier ran out into the field andcried, "You are the man. Your shoes, then, quick, for the great sultan." The young man looked up with a care-free face and said : "Yes, mighty vizier ? but I have no shoes." The poet does not tell us whether the vizier lost his head or whether the sultan died, but the shoes of happiness could not be found. Does not this story teach us that happiness cannot be found in outward things, but is a matter of the heart and mind? If the sultan had been a Christian and had read the Bible, he would have found the way to happiness in our text: "Whoso trusteth in the Lord, happy is he." Christ says: "Come unto Me, all ye that labor and are heavy laden, and I will give you rest," which moans contentment, happiness and peace. ? Reformed Church Mes senger. Once there was a little boy who owned a face. Owning a face is not a strange thing, but the visitors who came to see the little boy's face were strange. Their names were ?Johnny Frowns and Tommy Pouts. Johnny* Frowns ran back and forth 01: the little boy's forehead until he made ridges all the way across. He then ran up and down between the little boy's eyes until ridge* were there, too. Tommy Pouts sat on the little boy's lips and pulled down the corners of his mouth. But one day something happened, and every body was glad. The little boy's face had an other visitor, Billy Smiles by name. He seemed to come from behind the little's boy's ears, and before Johnny Frowns and Tommy Pouts knew that Billy Smiles was near he J>ad chased ther\ both off the little boy's face, and they never dared to come back any more. ? Boys and Girls.