of her members, by the pure and glorious truths which he had invariably delivered." This was just upon the eve of his departure

from the Circuit,

(To be continued.)

PRAYER ANSWERED ON THE BANKS OF THE OTTAWA.

Ir is the year 1829. An Irishman of limited means but respectable family, a Class-Leader and Local Preacher, has just landed, with his wife and five young children, in Quebec from Londonderry, after a stormy and somewhat protracted voyage. Wishful of improving his resources, he remains a month in the employ of the Captain under whom he has sailed. Thence he proceeds to Montreal, with the intention of staying awhile with a friend or two in the vicinity of the Falls of Niagara. He starts, as he supposes, in "The St. Lawrence and the West." But, in the haste of early morning, he has mistaken the boat; and, to his dismay, he finds himself, late in the night, shivering with his wife and family on the wharf at Carillon on the Ottawa. The year is far advanced, and the cold, sleety wind whistles, premonitory, about them. They take refuge in the solitary inn, but can be accommodated only with space for their own bedding on the floor.

The emigrant's wife is a truly pious woman, and she spends most of the night in prayer. What to do she knows not. Far away from friends— bleak winter already upon them-her husband not strong to labour-an infant of three months claiming her constant sympathy and care-their means, if not absolutely exhausted, on the point of being so! Hers is no ordinary burden. Her agony and struggle of spirit are intense. The next morning, hearing that employinent may possibly be had on the canal in process of construction, a few miles above Carillon, (while no conceivable alternative presents itself,) the distressed family engage a cart to convey their small effects, themselves intending to proceed thither on foot. Before starting, the Christian wife steals behind the adjoining bushes, and with streaming eyes beseeches Him who by a star guided the wise men to the infant Saviour, to favour them with His presence. A man, passing, by some means perceives her distress, and inquires its cause. The tale of sorrow is soon told. "Can your husband weave cloth like this?" pointing to the sleeve of his coat. "If he can, I will board him through the winter, and give him half of what he may earn." The husband is introduced, and the proposal definitely accepted. A bystander endeavours to dissuade them, assuring them that the Canadian's word is worthless. But the female, strong in the conviction that the hand of her heavenly Father is in it, clings to the man as one sent of God. Shortly after, they are on their way to River Rouge, the place of their destination. As they pass through St. Andrew's, a church-spire attracts the female's attention. "Most likely,

Sir," she says to their conductor, "that is a French church ;"-having quite the impression, that both he and the entire population around are Romish Canadians. "No," is the reply; "that is the English church.” Her heart leaps for joy. "But," he proceeds, "my wife is a Methodist, and we attend the Methodist preaching." On hearing this, her emotion knows no bounds. Tears stream down her cheeks, and an involuntary "Praise the Lord!" bursts from her lips. She and hers are at once surrounded by the ministering of kind friends, and the comforts of a happy home.

But what is the ultimate reason of this series of providential interpositions? Just this: The members of an important class on the River Rouge, near St. Andrew's, having lost its Leader, and having no one to supply his place, make the matter a subject of special and continuous supplication. Their prayer is heard; and the Irish emigrant is sent up the Ottawa, and turned aside at Carillon to supply the need of the little flock at River Rouge, and be welcomed by them as an angel of God.

Individuals familiar with the cause of Christ in St. Andrew's may feel interested in this fragment of its history.

La Chute, St. Andrew's Circuit, Canada East.

H. F. BLAND.

"NOT OF THE WORLD."

Ox that solemn occasion when our Lord, lifting up His eyes to heaven, said, "Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee," He also interceded for the disciples whom the Father had given Him out of the world, and to whom He had manifested the Divine Name, but from whom He was about to be withdrawn. And, as our Lord with clear and perfect foresight contemplated the dangers to which they would be exposed, what was the burden of His intercessory prayer? Not, certainly, their immediate removal from a state of trial and danger to one of everlasting safety and happiness: "I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil." As it was expedient that Christ should go away, so was it necessary for their own sakes, for the interests of mankind, and for the glory of their Lord, that they should continue. The world was henceforth to be to them -what it is still to every Christian-the school of moral and spiritual discipline, and the sphere of religious activity and usefulness. Amid universal darkness, they were to let their light shine; amid general corruption, they were to be a purifying element. For so said the Saviour to them as they sat at His feet: "Ye are the light of the world." "Ye are the salt of the earth." And this is still the character and calling of true disciples.

Not only, therefore, to the church collectively, but to Christians individually, is intrusted a glorious and responsible mission to the world. It is for them to subdue its hostility to Christ, to bring it to sit in willing subjection at His feet. Gratefully knowing themselves to be " of God," they

are impressed with accumulating proof that "the whole world lieth in wickedness," deeply sunk in misery, and liable to the unknown pains of eternal death. And, while its sins are the objects of their just hatred, the sinners are not less the objects of their deep compassion, since loved and redeemed by Christ, who died for all because all were dead.

Yet it may not be concealed that from the world the Christian has reason to apprehend his greatest dangers. It may prove his snare first, and then his ruin. He is only secure against its flatteries, allurements, and temptations, while he pities its errors, compassionates its miseries, and strives to save its votaries from the perdition to which they are hastening. When he ceases to be a light to it, he will be lost in its darkness. When he ceases to salt the earth, he will be swallowed up in its deep corruption. Respecting the society of the world, and all its evil ways and works, the command has gone forth, "BE YE SEPARATE, SAITH THE LORD." Throughout the New Testament the disciples and the world are represented, not only as forming two distinct classes, but as being utterly and irreconcilably dissimilar; the one directly opposed to the other, in character, spirit, and aims. It is of the utmost importance to keep constantly before us the Christian doctrine on a question so vital as this. Attempts are made, even by pretending disciples, to remove the ancient landmarks, to blend light and darkness, and to bring about concord between Christ and Belial. All these compliances are to be denounced as treason against Christ, and fraught with disaster to the church, and perdition to the world.

What saith the Scripture? What are the words of Him respecting whom the Father proclaims, " This is My beloved Son; hear ye Him?" Surely those words are not forgotten-misunderstood they cannot be. Of Himself the Master declares, "I am not of the world;" and of His disciples, when interceding for them in audience of the Father, "They are not of the world." And again, He thus appeals to themselves: "If the world hate you, ye know that it hated Me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted Me, they will also persecute you." Christ Jesus stood out in contrast to the world, by spirituality, purity, and obedience; by zeal for the Divine glory, and love for the souls of men. And in these characteristics His disciples were not of the world, as He was not of the world; but were called to imitate their Lord, though they did not reach His standard.

The testimony of the Apostles, who spake by the Spirit of God, is in perfect harmony with that of their Master. "Be not conformed to this world," says St. Paul: "but be ye transformed by the renewing of your mind." Here conformity to the world, and spiritual transformation, are set in direct opposition to each other, so that they cannot consist. From the same authority we learn that the former sinful life of those who believed in Christ had been "according to the course of this world ;" and that

Jesus Christ gave Himself for our sins, "that He might deliver us from this present evil world." St. James demands, "Know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God." St. John says, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof." "Whatsoever is born of God overcometh the world and this is the victory that overcometh the world, even our faith." Of the enemies of Christ he thus bears record: "They are of the world, and the world heareth them:"-but of Christ's followers, "We are of God." Plainly, then, they who are of the world are not of God, and they who are of God are not of the world: "for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel?"

The reader has now before his eye a summary of New-Testament doctrine on the RELATION in which Christians stand to the world, and their consequent DUTIES. But let us more minutely look at the views embodied in these selections from the living oracles, and ascertain, as far as we can, the practice which they enjoin.

Christians are "not of the world" in the objects of their love. The world's heart is already occupied. It has set its affections on things seen and temporal, things which perish in the using. Its sons and daughters are fascinated by all that is embraced in St. John's survey," the lust of the flesh, the lust of the eyes, and the pride of life." Their idolatrous love is fixed on wealth, pleasures, honours, because the love of the Father is not in them. Their carnal mind is enmity against God. In the renewed heart, on the contrary, the love of God is shed abroad by the Holy Ghost. Christ's true disciples are born of God, renewed in the spirit of their mind. Their affections are set on things above, where Christ sitteth at the right hand of God; and, though now they see Him not, yet believing, they rejoice with joy unspeakable and full of glory.

Christians are "not of the world" as to the chief objects of their pursuit. The world views surrounding things only in the light of the present, not in the piercing light of the future. It judges according to the standard set up by carnal reason and willing depravity, not by the unerring standard of God's truth. It always falls into the fatal error of putting material interests before those which are spiritual, and preferring present though transitory gratifications to future and immortal enjoyments,-the fleeting shadows of time to the enduring realities of eternity. To these principles and maxims it most tenaciously adheres, defiant of the teachings of reason and religion to the contrary; and thus it seeks its happiness in that which passeth away. It is bent upon gaining riches, pleasures, and glory, though it be at the most costly sacrifice of all,-namely, that of the soul.

Now, first, Christians are "not of the world" in the eagerness with which it seeks after wealth.-Though riches always involve moral danger, it is plain that the possession of them is not essentially sinful. Yet "how hardly shall they that have riches enter the kingdom of heaven!" They are, perhaps, in every case a hindrance; in many, alas! an effectual barrier. The salvation of the rich is a thing only not impossible with God; such are the temptations to vice, to luxury, to self-confidence, to fresh ambition, with which affluence surrounds even the best. Riches are daily found to be the snare of thousands, giving power to their besetting sin; the material out of which Satan forges his chains for holding myriads of souls in bondage. That we apprehend no danger from this source, is but an evidence of our shortsightedness and self-ignorance. The rich are safe, useful, and happy, only while, fully alive to their danger, they carefully act the part of faithful stewards.

That substance which cannot be the soul's chief good is, undoubtedly, the world's great prize. In this sphere nothing will supply the place of wealth, and nothing will compensate for its loss. For this men will not only sell their spiritual birth-right, but surrender the blessing too. Riches are sometimes loved for their own sake; but more commonly because they flatter individual vanity, give a prominence and position which would not be otherwise commanded, and confer a power by which their proprietor may make himself felt in society at large. Can we wonder, then, if in the world, where the love of money is a burning passion, the means employed to obtain it are often in direct violation of truth, of honour, and of justice? -if a fortune is often built on the ruins of all that is pure in equity and beautiful in feeling? Mammon is still the world's favourite ido!; and its altars are daily stained with the blood of souls.

Nor is the evil limited to a class. Even where there is no expectation of acquiring riches, "the world" is pervaded by the same essential idolatry. The humble tradesman, the farmer, the cottager, and the mechanic may all cherish that root of all evil," the love of money." Beyond this pursuit, they may scarcely have a thought or wish. Such men have no faith in God, no love to Christ, and no care for their souls; and, whether rich or poor, they live only for sense and time. Their selfish desires are limited to the satisfying of low appetite and passion. They live unto themselves, regardless of the rights of God, the claims of Christ, and the spiritual wants of humanity.

And shall the disciples of Christ, who profess to love God supremely, and whose first calling is to lay up for themselves treasure in heaven, enter the lists with a dark and carnal world, in its race for riches? Nay, brethren, let us rather pause, and listen to the voice of our great Master :-"Ye are not of the world, even as I am not of the world." "I have chosen you ont of the world." "I have manifested Thy name unto the men which Thou gavest Me out of the world." It behoves us also to contemplate our Lord's own example. What influence had the kingdoms of the world and the glory of them on His spotless mind? Did He, though in poverty, fall