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and mice ’ill ate you into nothin' for “Get off wid yer spakin'," said their Sunday breakfast, and there Tim. “Don't you know that St. won't be much left after that, will Peter was the first man in the world, there, my darlin'?” Whereupon Tim and the blessed Virgin the first went to the embers, and, inserting woman? Our religion comes from therein a black clay pipe, began to St. Peter. There, can ye touch smoke.

that !” Tim had hired a bed for that night Awa, man, yer haverin," said the in the aforesaid lodging-house, and Bible-taught Sandy.

• Have ye there he carried Chuckie, whom he never read about Adam and Eve!" set down upon the sanded floor of “ And what about them?” said the drawing-room, where stood, sat, the infuriate Tim. leaned, lay, smoked, spat, ate, drank, They were the first man and cursed, and quarrelled a motley crew, wife, and it was through that silly the aristocracy of the begging and body, Eve, takin' some of the apples hawking profession.

that sin entered into the world, and Now, as ill luck, or Satan, would death by sin, and so death passed have it, the aristocracy were at that upon

all

men, for that all have very moment engaged in a religious sinned.” dispute, and the argument ran fast This puzzled Tim a little, whereand furious, so that when Tim upon Mr. Bully Poundem said,dropped a hint that something ought “I'll tell you what it is, gentleto be done, to get a pair of second

This boy has been born ill hand breeches for Chuckie, Sandy Manchester. Now, Manchester is McSquirter, a Scotch tramp, who Protestant and church, and so he was violently anti-popish, said, - belongs to towd Church of Eng.

“I'll no gie a bawbee tae get a land." pair o'breeks tae the callan till Í ken “Hear, hear," was the general mair about him. Maybe his faither shout of the aristocrats, from the and mither belanged tae the Pa- organ grinder, who made ten shilpists."

lings a day, to the lame beggar, who “ And what if they did ?” said got better every night and became Tim, the Papist. Could they be- bad again in the morning, but whose long to anythin' better than the lameness was a paying occupation. mother church?”

This hear, hear" had a strong Get away with your

Scotch influence upon Tim, who grasped his hypocrites and your Romish priests," old hat convulsively, threw it upon said Bully Poundem, a tall Lanca- the floor, placed his left foot there. shire man, who curiously enough upon, and cried aloud, made his living by dragging a tame Who's for a fight? who's for å bear along the streets. “Get away fight? Any man that says that and leave the boy alone. Don't you

St. Peter wasn't the first man and know as all them as is born in Man- the best man let him come here.". chester belong to t'owd church, and Uttering his threat, Tim danced they was all christened when they around the drawing-room throwing was babies; and there's nothin' out his hands. Mr. Bully Poundem like t'owd church."

(whose real name, if he had any, - There's twa sides to that ques- was a mystery), looked grimly for å tion,” said Sandy McSquirter. “Twa little at the vociferating Hibernian, sides, Mr. Poundem; and if this were and, watching his time, gave time and place I could gie ye sub- such a terrible blow on the ear as stantial reasons for believing that felled him to the ground, saying, the gude auld kirk o' Scotland is “I'm for a fight. Curse the Pope baith the auldest and the best." and St. Peter!"

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When Tim arose again his ortho- who crowd God's house, each with a sy was not so effervescent, and he shibboleth all their own, about Jesus is prepared to look in a cool and the carpenter, the Saviour of the Isiness manner at the question of lost. hat was to be done with Chuckie, But how many care for poor bo, while his friends were fighting Chuckie ? But if Jesus came to bout the religious difficulty, was Manchester as a carpenter, would he hivering before an expiring fire, and hurry into our fashionable chapels, runching the last remnants of his or even into our conventicles, or santy supper.

would He take the way to DeansPoor little Chuckie! Look at him. gate and such places in search of the [is face is well shaped, his eye sharp,

lost? He has said some queer things nd his mind clearly as good as that about leaving the ninety and nine to oy to whose prattlea wealthy father shift for themselves, and seeking istens with pride, and over whose the strayed ones till He find them. farm bed a fond mother bends and But then science was not so far says,“ God bless him, he's a beauty.” advanced, nor literature so much Chuckie, why are you left shivering spread, as now. The march of mind amidst nakedness, hunger, and dirt, had not advanced with such giant while your more favoured brother strides. Certainly not. But what rolls amidst cornfort, sweetness, and does all your science and march of light? Why do even the mud mind do for Chuckie, as he sits aristocrats quarrel over thee, and there on a cold floor in Deansgate levour one another before feeding munching a crust? ind clothing thee? What strange As nobody seemed to care whether deas must thou have of that stuff Chuckie had soul or body, and as his hey call religion, which, while it re- stomach was crying aloud, “give, moves the homes of peace and beauty give," the boy very naturally looked far from thy hovel, and allows the around him for something to stop elect ones to pasture at ease amidst the clamour of that stomach. He fertile vales and purling rills, puts

was in this state of mind when Tim, hatred into the hearts of those who who had risen early, put his head might save thee!

into the drawing-room, and, seeing The anger of Tim, Sandy, and Chuckie, said,Bully having passed, they went to “By the powers, are ye there still? bed, leaving him alone at the fire- Have you had ever a bit of breakplace. The landlady, throwing him

fast!" an old petticoat which she had con

"No." fiscated from a tramp who would not Wouldn't

ye

like some?" pay her lodging, said, --

“Yes. I am very hungry." * There, cover yourself with that, Well, if ye'll come with me to and make no noise till you hear some our chapel I'll give you some ? on us a stirring i’ th' morning.'

“I shall go to any place for my Chuckie wrapped himself and slept

breakfast." He awaked cold, "Och! shure then, and it's a stiff

, and hungry. But no one cared. Catholic ye are, and no mistake.”. He was only a dirty brat in Deans- “Yes," said Chuckie, eager for gate; and if he died, he died, and

breakfast. He knew as much of

Catholicism as he did about proBells calling to worship God,—that Hark to the clang of city bells ! toplasm.

Come along then, my jewel.” more in mercy

Chuckie shook himself free from than in sacrifice. The streets are

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on the floor.

there was the end of it.

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God who delights

the petticoat, and stood in his shirt men and devout women before Tim.

full of holy

you ?"

“Och, and by the powers, I for- his elevated fist before his nose got! Where's your breeches ?" said,

"Father popped them along with “Leave that there boy alone, wil the bedclothes to get a sup of beer yesterday, and because mother was "I am not doing him any harm angry he beat her.”

shure." “And a dirty brute he is, shure; “Leave him alone. What busi but wait a bit, honey, and see if Tim ness have you a meddlin' with other Flannagan don't get ye as purty a people's childer, and sneakin' away pair o' breeches as ever ye seed," wi' them to that counfounded chape

Tim vanished re- yours ? jacket in the one hand; bread and Tim. cheese in the other. Chuckie's eyes “Who told you?” glistened. He seized and devoured “He said so himself. Ain't you, the bread, then jumped into the Chuckie ?" breeches.

Chuckie, who feared a beating "Come along, my darlint," said and had some cunning, looked firs Tim, elated with his convert (not at Bully and then at Tim, and, as he the first conversion which has been feared them both, he held his peace made through the stomach).

and began to cry:

This did not They reached the Roman Catholic mend matters. Pim was angry be Chapel, and there Chuckie first be- cause he would not be a papist

, and held religion. He was amused, Bully because he cried and did not frightened, and tired by turns. say that he was not a papist. So to They came back and had scarcely settle the matter Sandy McSquirter entered, when Sandy McSquirter said, -cried out,

“He's a deceitful wee brat. Let “Here he comes. Here's the him

gang whaur he likes.” Where papist. Hoo daur ye tak the laddie upon, with the common consent of and mak' him into a papist like yer- the mud aristocrats, Chuckie was sel'?”

cast out into Deansgate upon This brought out Bully Poundem, day forenoon, in the year of gracı who advanced to Tim and, holding 1860.

(To be continued.)

Lord':

" ABHOR THAT WHICH IS EVIL."

(Romans xii. 9).

BY THE REV. A. M. STALKER.

“DISSIMULATION" in "love" receives emphatic condemnation from the fact that the entreaty to shun it is immediately followed by the command of the text. From a loathsome branch the apostle proceed to the corrupt tree, and gazing, upon it in all its revolting deformity he says to his friends," abhor it-"

“ abhor that which is evil.” Bu what is the meaning of the word—what is EVIL? That which oppose the will of Him who “is of purer eyes than to behold iniquity, cannot look upon sin.” There is an essential distinction, howevel between good and evil

, independent even of the Divine will. Ther

an

as moral beauty, there was excellence in virtue, prior to God's prolaiming it to be His will that His intelligent creatures should be onformed to it. There was deformity, there was odiousness in vice, rior to His commanding the moral universe to shun it. Moral actions -altogether apart from the Divine will—differ in their character. Chat will cannot render justice injustice, cannot cause that which is inherently wrong to become inherently right. While it is a truth that God cannot err, it is equally true that an action is right, not be. because God wills it, but that He wills it because it is right. Had the Divine Being been malevolent, and not "Love," and His will the standard of rectitude, cruelty behoved to be esteemed excellent; but we all know it could never be thus regarded,—that Omnipotence itself could not render it estimable. What then follows ? Clearly, that excellence is the result of the Divine nature, and not the mere result of the Divine will. The Divine will, however, is always in conformity with the Divine nature. Hence, we have indisputable evidence that an action is right when God commands it, and that it is wrong when He forbids it. The Divine command and the Divine veto indicate alike clearly what is good and what is evil. That command and that veto comprise the Divine will. Obedience to it, therefore, is “that which is good"—disobedience to it is that which is evil.But how shall that will be ascertained ? Conscience is a revelation, injured, it is true, by the Fall, but through its very desolations "the" Divinity,” in a measure, "stirs within us." Yet He who placed conscience in our bosom, has placed the Bible in our hands; and while He declares that " as many as have sinned without law, shall also perish without law,

assures us that" as many as have sinned in the law shall be judged by the law,”—“ that the word which He has spoken, the same shall judge us in the last day.” Would you, therefore, ascertain what that is which, as“ EVIL,” you are to abhor, we reply by askingWith the book of Conscience and the pages of Inspiration before you, “ HOw readest thou ?” “ The meek He will guide in judgment—the ineek He will teach His way.”—In considering the command in the

First. STUDY THE COMMAND IN ITS INTENSITY. Abhor that which is evil.” Clearly we are to refrain from doing " that which is evil.” Forbidden fruit we are not to pluck; forbidden paths we are not to tread. The reason is obvious: “Whosoever committeth sin transgresseth also the law;" "He

that committeth sin is of the Devil.” These plain and deterring considerations receive solemn emphasis from the earnest, the Divine cry: "Oh do not this abominable thing that I hate!” But the command implies not only refraining from evil doing, it takes for granted that we shall discountenance * that which is evil.”. The light of our countenance is never to fall upon it. To us it is to look in vain

for patronage. Far from being blind to its enormity, and conniving at it, we are to frown upon it, “turn from it, and pass away.” But we are to do more than even this:'we are to condemn it. Thunders are to peal against that “which is evil,” and lightnings to scathe it.

He distinctly

text, we say,

Yet even “words that burn” are cheap; they cost nothing. Verb: thunderbolts are easily launched. To be worth anything, they inui be winged by the soul's moral dislike. Some roll evil “ as a swe morsel under their tongue.” Their moral taste is vitiated ; the spiritual sensibility is benumbed ; but even where it is not, even i cases where evil is condemned because it is evil, the condemnatia may originate not in deep, but in trivial feelings of aversion. Suc feelings fall short of the command “ABHOR that which is evil.” The wor is full of meaning. Its etymology points to starting back fromstiffening with-horror. The whole moral nature is disturbed-dis turbed to shrinking, shuddering, recoiling, standing aghast, terrified and loathing. Loathing, as a Saxon word, may be a variation o loading—of overloading—and thus expressive of the nausea of an orer loaded stomach. To be sickened, while petrified with terror to th core of our being, in view of " that which is evil,” best expresses perhaps, the cominand in its intensity—“ABHOR that which is evil.

“O for a principle within, of jealous godly fear;

A sensibility to sin, a Pain to feel it near !". Secondly. STUDY THE COMMAND IN ITS ABSOLUTENESS. "Abho that which is evil.” Be its aspects, its phases, its plausibilities wha they may, and however bewitching, they cannot change " that which is evil.” It is "evil” still, and, however bedizened, only " evil.” It is to be abhorred, therefore,

1. By whomsoever committed. Here, however, we are to be careful not to confound things that differ. To abhor evil is one thing—ta abhor him that commits evil is another. We are always to do the former, the latter never. The man who does evil we are to blame but we are also to compassionate him. We are to denounce his deed, but we are to remonstrate with and pity himself. Regard for him, however, is not to abate our abhorrence of what he has done. In this matter we are to "know no man after the flesh.” A superintendent of police, having a certain hour after which no leniency was extended to any street-disturber, was addressed in familiar tones by one whom a policeman had clutched, “ You know me, Baillie ; you know me.” The reply was peremptory: “I know no man, sir, after ten o'clock." How strongly does the conduct of Adam, when, overcome by the charms of his other self, “he did eat, because she gave unto him," contrast with the bearing—“ glorious in holiness”-in which Christ approached one of the dearest of His disciples, who sought to “entice" him: “Get thee behind me, Satan, for thou savourest not the things that be of God, but those that be of men.”

2. We are to abhor evil, howsoever small the evil may seem. Accept, ing an apple from a loving hand seemed a little matter, but it ruined the parties concerned, and even a world. The offer and its acceptance were both inlaid with full-fledged rebellion. Attenuate sin as you like, iniquity's core is in it. The Bible knows no classification of sins that justifies us in regarding any sin as a trifle. The smallest is as cer

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