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ish infidelity; so that, even in remote districts of Bengal, one may have to meet the objections raised by Newman, or Colenso, or Voysey. It is no easy thing to lead the Hindoo to such a belief in Christianity as shall merely touch the intellect,―to cause that truth so to penetrate the man's heart that he shall be willing to make all the terrible sacrifices involved in the open profession of his faith, would be a simple impossibility, were it not that the "weapons of our warfare are" still "mighty through God to the pulling down of strongholds, and bringing into captivity every thought to the obedience of Christ."

3. The character and the customs of the natives will present great difficulties in our way. The people-in Bengal especially-are remarkably unimpressible and lethargic. We may speak to them on the most solemn topics, and they will quietly smoke their pipes, and argue with us, or politely assent to all we say, and when we have left will very likely think little or nothing of the message we have delivered. The deceitfulness of the native character; the obsequiousness of the people; their apparent sincerity when in some cases they profess to be impressed with the truth, whilst their real motive is only the hope of gaining something out of us; their want of manliness, of moral and physical courage, of firmness of purpose and independence of mind-all these national characteristics present great hindrances in our way. On the one hand, they prevent many from becoming Christians; and, on the other, they cause those who have professed the truth to manifest in too many cases a great lack of independence and vigour in the support and propagation of the Gospel which they have received. The condition of female society is also great obstacle in our way. All women of the middle and upper classes are kept shut up in the seclusion of the zenana, and, until recently, they were entirely beyond our reach. The women of the lower orders, who are allowed to appear in public, do not generally like to come into the assemblies of men, and to face a foreign sahib; hence, for the most part, we have been only able to preach the Gospel to the men of India, and have been to a large extent deprived of the efficient aid which, in apostolic times, and in other mission fields in our own time, has been rendered by Christian women in the propagation of the truth. Our work is hindered also by the system of land tenure in Bengal. The poor ryots, or cultivators, are ground down by the extortion and oppression of their zemindars, or landlords, and others, so that they can with difficulty obtain a bare subsistence for their families. The zemindar knows that if the peasants become Christians, they will refuse to contribute towards the celebration of his idolatrous rites, and will find in the missionary a friend who will endeavour to shield them against injustice, and he therefore exerts his utmost strength to prevent their becoming Christians, and all his resources of chicanery and perjury to deprive them of house and lands if they do take that step. Such are some of the obstacles to missionary success in India. One yet remains, which is in some respects the greatest of all, the system of caste, which we will speak of in our next paper.

CHUCKIE'S FLIGHT.

A STORY OF DEANSGATE.

BY A MANCHESTER MINISTER. (Concluded.)

Now, when he was cast out, society, which appears so very complex to others, was very simple to him. There were two things he had to fear, both of them appointed by God, -we are told so,-hunger and the policeman. Here was the problem. How can I stop my hunger and not be clutched by the policeman? He had heard about earning an honest living, but he knew no one who would take him. The law which had taken from him his father provided no bread for the child. The charity which sheltered and would cure his mother had neglected him. He must not beg, else policeman takes him. He must not steal, else policeman takes him. He must not cut his throat or throw himself into the water, else policeman takes him if he can. And yet he must live. Can he eat paving stones? No; and even if he could the corporation would object.

The lad wandered in bitterness among the streets, picking up now and then a crust. At length he was weary and the day far spent. Eager for any change, he followed a number of people who were going all in one direction, and found himself at the door of a fine building. Would he venture in? He paused, looked, wondered, entered. But he had scarcely looked at the inner splendour of the holy of holies when a gentleman at the door spied him, and said,

"Now, young fellow, turn out of this!"

A little one had come to the church seeking shelter and found none,found rather a stumbling stone and an offence. Around whose neck must the millstone be tied? A serious question this same for the offending church.

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One of these-an elder scholar who had just left a ragged schoolmet him, and, knowing that his father was in prison, cried,"Come along, Chuckie, and we'll take care o' ye.'

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Chuckie was only too glad of any one who would speak a kind word, and so he followed them into the free-and-easy. The room was hot and crowded. Most of the singers were young; many of them were Sunday scholars. The company knew about Chuckie, and offered him some drink. Soon after this he lost his senses. All was a blank till he was startled by the flash of a policeman's lantern and a gruff, "Now then, what are you doing here, young fellow ?"

He opened his eyes in an open court not far from his own house, his body cold and stiff, and his mind confused and sad.

"Move on now I tell you," said

the law.

Chuckie tried to raise himself. He partly succeeded, staggered, and would have fallen, but the policeman had pity on him and said, "Take care, Chuckie." There are kind hearts as well as brave hearts under a policeman's uniform. Stern rocks hide within fountains of living water. Chuckie was grateful for even this

ne kind sentence, and looked up rith hope.

"How did you come here ?" said he policeman. "Why don't you sleep in your father's house?"

"They gave me some beer at a free-and-easy last night, and I suppose I was thrown out when I got drunk."

Chuckie.

"O! that's it. But you know it's gainst the law to get drunk." Law again, thought poor I want to do something right, but I am always going against the law." "You had better get work as soon as you can," said the policeman, whose duty compelled him to move forward on his beat.

So Chuckie, poor wee Chuckie, is again left alone with an empty stomach and starvation. In bitterness of spirit he ran along the street at full speed, careless where he went or what he did. His foot caught something slippery, and he fell on the pavement, striking his head and cutting it open. He did not faint,

nor even cry, but an awful pain rushed through him, and he shuddered. He was not long lying, however, when a woman came, lifted him in her arms, and carried him to her own room, a small apartment up an old creaking stair. She placed him on the bed, got some water and bathed his wound, bound it, and when she had so done, she sat on a small clog of wood and said,— "Now, my little fellow, you be quiet, and you will soon be all right again."

Chuckie said nothing. He could not sleep, and watched his good angel at work. It was about three o'clock on Monday morning, and her fingers were busy making splints to light men's pipes at beerhouses. By working fifteen or sixteen hours she could earn a shilling a day.

The room was cold and cheerless. The clog of wood was the only seat, the bed was of straw, and had a few old bags for sheets and coverlet. There was one pan, an old clock

which never moved, and a few tracts left by an earnest missionary. This was all, and yet she lived-lived a life of weariness and woe.

But who knows not that even the poorest have a joy in helping those who are weaker than themselves? Besides, amidst surrounding wickedness, she had remained pure and good, determined to starve rather than earn the bread of shame. Young and friendless, but a true woman. It was a hard struggle, but she flinched not. She toiled on till morn, and then turning to Chuckie she said,—

"Now, my little fellow, how are you ?",

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'Better," was the faint reply. "Are you hungry?"

"Yes, very."

"Well, you shall have half my. dinner. I can't afford breakfast, but twelve o'clock is my dinner hour."

"Thank you."

And she kindled a few splints, took a small bit of coal which she had picked up in the streets over night, and boiled a small pan which contained seven potatoes. She then held one red herring before the fire. When the potatoes were boiled she put out the fire to save it till supper time, and then said to Chuckie,— "Can sit up you in bed ?" "Yes.'

"Well, here's your dinner." She gave him four potatoes and the larger half of the red herring.

Chuckie noticed this, and said,"You are giving me too many potatoes. Here, take one back."

"No, no, my boy. You have more need of them. I see you are very hungry. But wait till I give thanks to God."

Whereupon she devoutly asked a blessing, not mumbling over a few inaudible words with a fork in one hand, while the other holds a carving knife. When she had finished, the two-the lost boy and his saviour-took the potatoes with grateful

hearts. Resting a few moments after taking her three potatoes and a fraction of a red herring, she turned to Chuckie and said,

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'Have you any home?"

"Yes. I live at the other end of this street."

"I thought I had Have you any parents ?"

seen you.

"Yes. But father's in prison and mother's in t' infirmary, and I have nowt to eat."

"Where were you yesterday?"

Chuckie told her his Sunday's adventures. She listened with a kind of sad smile. When he had finished she said,

"So the nobs wouldn't let you into their fine church? Well, it's a blessing Jesus is not confined to their churches and chapels. He comes as gladly to my poor hovel as to the finest building in the world. But it strikes me if He came back again, and saw Christians warming themselves, and letting the poor die of cold, He would have some strong words to say unto them."

Chuckie heard with amazement. He had heard his father and Tim swearing by Jesus, but that was as much as he knew about Him. But this woman spoke about Jesus as if she loved Him.

She resumed her work, but a thought had entered her mind, and amidst her toil she turned to Chuckie and said,

"Do you know who made you?" "No," said he. "At least I ain't quite sure."

"Who do you think made you ?" "Well, I have heard it said as how the doctor as makes pills and such, makes babies also, and I suppose he made me some day when he was tipsy, for I feel very bad made. I wish he hadn't a-made me at all if he couldn't a-made a better job."

She smiled a little, then grew sad. "No, my boy, God made and you me, and all the world, and He is very good and holy."

"God! Where does He live ?"

"Oh, He lives far away in heaven, in a beautiful city where everybody is happy."

"And did God put me into Deansgate while He lives in a fine city Himself ?"

"Yes, my boy."

"Well, He is a bit selfish. He might a-put me where I'd a-got summat to eat anyhow."

"Hush! hush! my child. God is very good, and if you pray to Him He will send you bread and all you need."

"Does God keep you a-workin' at these ere lights, while He puts big ladies as ain't half as good as you in big houses ?"

"Yes, my boy,He has put me here." 'Well, all I can say is, I think I could do things better myself."

"No, my boy. He doeth all things well," and the woman went on with weary fingers and aching head and heart, trying to earn one shilling a day by fifteen hours' work, while my Lord Tom Noddy spends the same sum in two cigars.

Chuckie remained with his saviour. His mother died in the infirmary, his father was sent to prison for years, and, unless a poor young woman in Deansgate had had mercy upon him, the law upon the one hand, and the church upon the other, would have left him to starve, steal, and go to prison. She clung to the lad for many years.

But hard times came at last, harder! times than usual, and there was no work for the woman. Chuckie, as a growing lad, required all his wages in food. What was to be done? One evening when he came home she was weeping before the cold grate. She had no food. Chuckie sat beside her, and asked what was the matter.

"Nothing, Chuckie. I am only rather weak."

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dinner?"

Have you had any "Not much." (She had picked had eaten it with eagerness.) up a single crust in the court, and

"I must get you food, if I steal it." "Hush, my boy, God hears you." Well, if He hears me why don't He send us plenty of food? I am sure you are ever so much better than them people as rides in carriages and such-like."

"No, no, my boy. I am only a poor sinner saved by grace."

There was something in her look and voice which awed the boy, and made him feel as if he could not speak. As usual, they knelt together, and she prayed God to keep them safe during the night.

Chuckie went quietly to bed very hungry indeed, but he knew that a good sleep would take away some of the hunger. At midnight there came good news to the pale saviour who slept on her pallet of straw; the angels carried her home, leaving

only a wasted body to witness against the shameful neglect of a Christian city.

There was a post mortem examination, and the verdict was, "Died from exhaustion caused by lack of food." Her body was buried in a pauper's grave; the angels and Chuckie were the chief mourners; but as for the great city, it rolled on as usual to worship the golden calf. Chuckie grew up to be useful and respected. He has since learned that under a great deal of false religious life there throbs a mighty heart of Christian love in this great city. He has himself joined a church, and will ere long be one of its most honoured members; but he never can forget how a pale woman in Deansgate died to save him.

"CLEAVE TO THAT WHICH IS GOOD."
(ROMANS Xii. 9.)

BY THE REV. A. M. STALKER.

PAUL has scarcely written the words, "Abhor that which is evil," ere he pens the command, "Cleave to that which is good." The same fervid earnestness glows in both injunctions. One we have considered. The other now claims our notice. We inquire,

I. WHAT IS THE 66 "" GOOD HERE INDICATED? "Good," in general, has been said to consist in "whatever increases our pleasure, or diminishes our pain;" physical good has been declared to be "that which has either generally, or for any particular end, such qualities as are expected or desired;" while moral good "denotes the right conduct of the several senses and passions, or their just proportion and accommodation to their respective objects and relations." As the "evil" we are to abhor was found to be moral evil, the "good" commended to us in the text is moral good. Its essence is neither more nor less than "that which is according to the mind and will of God." Hence, we read, "He hath showed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Such is "the good and perfect and acceptable will of God." +

II. WHAT STATE OF MIND AND FEELING SHOULD CHARACTERISE US IN REFERENCE TO THAT WHICH IS GOOD"?-We are to "cleave" * Micah vi. 8.

+ Rom. xii. 2.

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