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The Presbyterian of the South : [combining the] Southwestern Presbyterian, Central Presbyterian, Southern Presbyterian. [volume] (Atlanta, Ga.) 1909-1931, October 04, 1922, Image 5

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Persistent link: https://chroniclingamerica.loc.gov/lccn/10021978/1922-10-04/ed-1/seq-5/

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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.)
(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.
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
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
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
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
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.

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