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April 19, 1916J THE
Selections IS IT NOTHING TO YOU? Is it nothing to you, O ye Christians. That millions of beings to-day, In the heathen darkness of China, Are rapidly passing away? They have never heard the story Of the loving Lord who saves. And "fourteen hundred every hour Are sinking to Christless graves." Is it nothing to you, O ye Christians, Can .you say you have naught to do? Millions in China are dying unsaved; And is it nothing to you? is It nothing to you, O ye Christians, That in India's far-away land There are thousands of people pleading For the touch of a Saviour's hand? They are groping and trying to find him. And although he is ready to save, Wight hundred precious souls each hour Sink into Christless erraves Is It nothing to you, O ye Christians, Can you say you have naught to do? Millions in India dying unsaved! And is it nothing to you? Is it nothing to you, O ye Christians, That Africa walks in the night? That Christians at home deny them The blessed gospel light? The cry goes up this morning From a broken-hearted race of slaves, And seven hundred every hour Sink into Christless graves. Is it nothing to you, O ye Christians? Will ye say ye have naught to do? Millions in Africa dying unsaved. And is it nothing to you? SCOTCHMEN IN THE TRENCHES. "We're going off to the front to-night, sir, and we thought we'd like to have the sacrament before we go." . . . The men began to gather together and sat down there as reverently as though the dim, drafty hut were the chancel of some great cathedral. "You might wait," whispered one. "The ('amerons and Seaforths may be able to eoine." So we waited?a hushed and solemn waiting. Then quietly some of them began to croon eld psalm melodies and quiet hymns, waiting. And at length the others came, stepping softly into place; and with them comrades who explained that, though they were of a different country and a different Church belief, they yet desired to share in the act of worship preparatory to celebration. At length about one hundred and twenty men were there and we began. Tt was the Twenty-third Psalm, the psalm of God's shepherding, the comradeship of the divine in the valley of the shadow, the faith and the hope of the brave. What a power was in it?what a spell of wonder, of comforting and uplifting in this land of war! They sang it very tenderly, for it spoke to them of times when they had held their mothers' hands and looked up wondering in their faces in the church at home, wondering why tears were Ihere, as the dear old hearts remembered. Some of them also?the tears were on their cheeks as they sang that old psalm, very precious in the homeland, very precious here ?and it is a soul-shaking thing to see a strong man's tears. Tt was surely thus our fathers sang, in quiet places and by foreign streams, when to be true to the faith committed to them meant, outcasting, exile and death. Tt means a big thing still, to-day, for our empire?this heart-deep singing of our soldier men. T have never dreamed that T should see such depths of feeling for eternal things. Tt is not the end of things. It is resurreetion and Pentecost we are passing through. PRESBYTERIAN OF THE SO When men are face to face with the eternal, as we are here, churches and sects are as forgotten as the dust that blew last year over the lemotest sand heap into the Atlantic. Brotherhood in the divine uplifting of a great imperial call, and the love of a uniting Christship binds as with a golden girdle all our hopes, our faiths and fears, and links them to the Highest.? Laclilan MacLean Watt, in the Edinburgh Scotsman. A TRACT. What a thrilling history might be written concerning the work of tracts. Richard Sibbs wrote a tract entitled ''The Bruised Reed." A tin peddler gave it to a boy named Richard Baxter: through reading it he was brought n> i nrist. lie wrote "A Call to the Unconverted." Among the thousands saved through it was l'hilip Doddridge, who wrote "The Riso s nd Progress of Religion in the Soul." It fell into the hands of William Wilberforee, the great emancipator of the slaves in the British colonies, and led him to Christ. Wilberforee wrote "A Practical View of Christianity," which tired the heart of Leigh Richmond. He wrote "The Dairyman's Daughter." Before 1849, as many as 4,000,000 copies were circulated, and it lias testified for Christ in over fifty different languages. Look at this! Not u Haw in the chain! Richard Sibbs, Richard Baxter, Philip Doddridge, William Wilberiorce, Leigh Richmond. A man stepped into a street car in New York, and before taking his seat, gave to each passenger a little card bearing the words, "Look to .Tesus when tempted, when troubled, /i..: n A - <? ii iicn uvuig. vme 01 me passengers carefully read the card and put it in his pocket. As he left the ear lie said to the giver, "Sir, when you gave me this card, I was on my way to the ferry, intending to jump from the boat and drown myself. The death of my wife ami son had robbed me of all desire to live, but this card has persuaded me to begin life anew. Good day, and God bless you."?Selected. YUAH'S SON. Over in the hill country of Burma live the Karens. They believe in a great spirit whom they call Yuah. This name has probably the same root as the Hebrew Jah or Jehovah. The Karens have a number of legends about the creation, the fall of man and his being driven out of a garden, which closely resemble the Bible narrative. A class of people among them 11 ~-i n i._a_ i - - ? canuu jrrupneis aeciarea that the Karens once were great and had a king of their own; that Yuah once gave to them a "White Book;" but that because of neglect of the book they had lost it and in consequence they were ignorant and distressed. These prophets said that some day a deliverer would come. He was to be "a white foreigner," "from the west" with "white wings," and would bring the "White Book." One day the report spread among the peo pie of the hills that a Karen teacher was coming to visit them, a man who had lived with white teachers (missionaries) who had com" from the west in a vessel with white wings (sails) and who had brought with him the "White Book." When the teacher arrived among them he said: "The Deliverer about whom our fathers have sung, and for whom we have waited so long, has indeed come. He is the Son of Yuah. He has come to tell us of our Father Yuah." i I T>__a If * r?uv exclaimed one in the audience, "Yuah is angry with us. He will have nothing to do with us. All our prophets say this." "But do not our traditions say, that Yuah, wr King, will come again?" asked the teacher. "Yuah has never turned away from us. We UTH. (227) 5 have turned away from Yuah, not he from us. So now lie has sent his Son because he loves us." "Is it the white foreigner in the city?" interrupted another. "No, no," replied the teacher. "The white teacher is the messenger of Yuah's Son." "But we are sinners," interrupted a third, "we kept not the sayings of Yuah; so we sicken and die." "True," replied he, "hut now the white teacher tells us how Yuah has laid all our sins on his Son, and that he has suffered for them in our stead." Then, in the expressive Karen idiom, the teacher called aloud. "Whosoever will be in the Son of Yuah shall be re fiorea to inail's tavor and he called his son. The messenger in the city and this white book so declare." At this point he lifted the wonderful book of the Karen traditions on high, and all the audience bowed, as in worship.? Westminster Teacher. THEIR HOSPITALITY. "I never enjoyed a meal so much in my life," said a woman who was telling of her visit to a celebrated author. "I didn't expect to stay to lunch, but his wife asked me so cordially that I accepted. They are the most delightful couple, friendly and hospitable, and made me feel entirely at home." "What did you have for lunch?" asked the one to whom she was telling her experience. "What did we have? Why, I don't know? oh, yes, I remember. We had cold mutton, rnd currant jelly, and baked potatoes, and ginger cake and tea." "Was that all?" said her companion. "I wouldn't ask any guest to sit down to such a meal!" , "No, you wouldn't!" said the other, looking frankly at her, "and neither would I have done it before this, and there's where we make a mistake. I have seen true hospitality, and enjoyed it, now, and I mean to try it. I felt so much at home, so much accepted as a friend ?T can't tell you! Their hospitality wasn't cumbersome, but perfectly genuine and simple. It's what you think and feel, not what you eat, that makes a meal joyous, after all." That, is Christian hospitality; and by the way, the host and his wife were enthusiastic workers for young people in the Church. They always brought some lonely boy or girl home irom cnurch to dinner on Sabbath. They had the habit of hospitality, which many Christians leave ont of their lives. The household that only "entertains" with troublesome fuss, row and then, does not know real hospitality, that brotherhood toward the stranger, that kindness toward the lonely, that friendliness to all within its gates, which expresses the spirit of Christ even in the homely terms of food and drink.?Forward. FAITH AND OBEDIENCE. The life of faith follows the life of obedience; it is a step within and a step higher towards the celestial state. It is characterized by the recognized presence of the Lord in all that one thinks and feels and does. To describe it, therefore, is not so much to describe cer J ? ? - O..U avta tinier aone or not aone m the outer life as to describe an interior state which comes from the recognition of the Lord's presence This is the life of faith.?The Helper. While thework of God has places for conspicuous leaders, it has places also for those who have neither taste nor talent for leadership. The army of salvation requires multitudes of privates as well as a staff of officers. ?Selected.