of relating an anecdote) should give us the etymology of the word Chick-abob-boo, which they said was manufactured but a few years since in their country. The old-boy Chief, who was not a stranger to Chick-a-bob-boo, nor to good jokes, said that the "war-Chief could'nt tell a story well unless his lips were kept moist ;" and he proposed that we should drink Mr. Murray's health before he commenced. So the champagne was poured again; and the Honourable Mr. Murray's health being drunk, the war-Chief proceeded by saying that, "Only a few years since, when the white men were bringing so much rum and whisky into the little village where he lives, that it was making them all sick, and killing a great many, the Chiefs decided in council that they would tomahawk every keg of whisky the white men should bring in; and it had the effect of keeping them away, and their people who had been drunk and sick were getting well.

"Not long after that," continued he, "a little old man with red hair, who used to bring us bags of apples, got in the way of bringing in one end of his bag a great many bottles filled with something that looked much like whisky, but which, when we smelled it, and tasted it, we found was not fire-water, and it was much liked by the Chiefs and all; for they found, as he said, it was good, and would not make Indians drunk. He sold much of this to the Indians, and came very often; and when he had carried it to a great way on his horse, and in the sun, it sometimes became impatient to get out of the bottles; and it was very amusing to see the little old man turn a crooked wire into the bottle to pull out the stopper when one was holding a cup ready to catch it. As he would twist the wire in it, it would go chee-e-; and when he poured it out, it would say, pop poo, pop poo. This amused the women and children very much, and they called it at first chee-pop-poo, and since, chick-a-bob-boo. And this, the old man with red hair told us at last, was nothing but the juice of apples, though we found it very good; and yet it has made some very drunk.”

This story of the war-Chief amused Mr. Murray very much, and he ordered one of the waiters to "twist the crooked wire" into the neck of another bottle or two of the chick-a-bob-boo, and "pull out the little stoppers," for he was going to propose that we all drink to the health of Prince Albert, who could never be neglected when Her Majesty's health was drunk. This was done with enthusiasm; and the old Chief soon proposed to drink Mr. Rankin's health, and my health, which were attended to; and he at length thought of the fat porter in scarlet and gold lace, whom he had passed at the door, and who at this moment, with several others in gold lace and powdered hair, were gathering around the table to take a glass or two of chick-a-bob-boo with them. This happened at a good time, and Mr. Rankin commenced the anecdote of the old Chief having mistaken the porter Sykes for Prince Albert just as Mr. Murray and I withdrew from the room to proceed to town.-From Catlin's "Notes of Eight Years' Travels and Residence in Europe" with his North-American Collection.

AIM HIGH IN SPIRITUAL THINGS.

THE church of our fathers has of late undergone a great and a blessed change. Truths which had well-nigh been buried amid worldly attachments, have been brought out to the blaze of day. The schemes of worldly policy to oppress the church, and to make her pander to secular interest, have been successfully resisted. The rights of Zion's King have been

scripturally asserted, while the blood-bought privileges of Zion's children have been triumphantly vindicated. To the church of our martyred ancestors thus redeemed from her bondage, the command is given, "Be perfect." To you, my dearly-beloved brethren, as a branch of that church, is the precept addressed, "Be perfect." Study your principles thoroughly; seek for them in the treasury of the Bible. Entertain high and commanding views of the headship of Christ and his peerless rights. Listen not to the childish plea that the points in controversy are trifling. Try them by the test of Heaven's revealed will, and look on them as reflected in the living light and flame of the bush which burnt without being consumed. While your congregation is fully organized, and its office-bearers wellappointed, let every man, whether in office or not, seek to do his duty. Aim at a high standard of Scripture doctrine and of Christian liberality. Forget not that the success of every scheme depends on the zeal, the unanimity, and the vigour with which individual effort is applied. A congregation whose Elders and Deacons are faithful, active, and prayerful; whose Sabbath-school Teachers are well-instructed, pious, and punctual; whose catechumens are ever ready to wait on the instructions of their Pastor; and whose families are cheered by the voice of melody and salvation from their happy abodes: such a congregation is in a fair way of realizing the import of the Apostle's command; and the church which is composed of such congregations is, beyond doubt, part and parcel of that great Christian temple, against which "the gates of hell shall never prevail."--From Farewell Sermon preached in St. George's Free Church, Paisley, March 23d, 1845, by the Rev. Dr. Burns. Printed at Toronto, and sent from Canada by the excellent author to the members of his former congregation, "as a small token of remembrance endeared by distance."

HUMILIATION OF THE POPE.

BY THE REV. W. H. RULE.

(To the Editor of the Wesleyan-Methodist Magazine.)

GORGEOUS Ceremonial, priestly boasting, nay, the actual spread of Popish operations in this island, and the weakening of that stern Protestant principle which was cherished by men of the last generation, indicate that the advancing superstition approaches a position of yet greater prominence. That it does so advance, is fact, and, therefore, neither to be denied nor lost sight of for one moment. Gospel truth must be preached with redoubled earnestness, not only for the conversion of the profane, the licentious, and the infidel, but of multitudes who succumb under the weight of a monstrous imposture, and who are diverted from making personal application of the sacred verities of Christianity by the illusion of a poor æsthetic substitute, and, by futile, yet specious, claims of churches pretending to prescriptive right, are allured into their communion, and cheated away from the church of the living God. In the present state of things, Christians must not keep silence.

While many in this country are deluded, and even the Legislature is fascinated under the artistic spell of the most ancient, as they claim to be, of all existing hierarchies, it is refreshing to observe that the head of Romanism is wounded, that the centre of this material unity is well-nigh broken up. Within the last few months an unexpected change has taken

place, a change exhibited at Rome with the evidence of almost innumerable details, affording British Christians both instruction and encouragement. It may be remembered, that in the month of July, 1846, the present Pontiff was elected to the throne. His first object was to ingratiate himself with his Italian subjects, the inhabitants of "the States of the Church," by relaxing the severity of government, which had been carried to a really barbarous excess by his predecessor. But the political principles which have issued in revolution over a great part of Europe, were rapidly gaining upon the laity of those States. It therefore suited his purpose to profess himself a liberal; and he performed the part so well as to deserve the praise either of considerable talent or of sincere benevolence. If we allow him credit for both talent and sincerity, the goodness of God in employing such an instrument will not be less conspicuous.

"The benevolent Pope," as it became fashionable to call him, took this ground: That the Church is independent of the world, spiritual, one, unchanging; and that her perfection cannot be impaired by the shocks of social change, nor her dignity lowered by conciliating public confidence. Now this sublime position is the most safe and honourable that a Christian politician can occupy. But the Pontiff was mistaken. It was his implied premiss that the Papacy is the Church of Christ; and there lay the fallacy. By various concessions to the Romans, especially by the formation of a civic guard, or national militia, and by the constitution of a Parliament, he at once gave away the civil authority and the military power. His triregno was thus reduced to a shadow, and yet he hoped to be enthroned with greater power in the confidence and affection of his people, and the admiration of the world. But here he was deceived again. Having called up national auxiliaries, he was obliged to dismiss the foreign. No longer guarded by Swiss mercenaries in Rome, he could not be supported by Austrian garrisons on his frontiers, in Lombardy, and in Venice. He had evoked the long-repressed, but always latent, spirit of Italian nationality, and his Austrian ally was forcibly dislodged. The Jesuits, secret emissaries of his court, who had exerted powerful diplomatic influence abroad, and sustained the policy which kept down his own Romagna in abject silence, were driven off the field both of Austria and Italy, despite his earnest effort to keep up their credit and retain their services. The Court of Rome, that assemblage of learned and experienced politicians, sacerdotal Princes, representatives of all Popedom, the centre, so to speak, where the ubiquitous consciousness of their vast system was always confluent, and who had been the most accomplished and artful cabinet of Europe, from the time of Leo X. until that of Gregory XVI.,-this very Court of Rome was, last April, fairly superseded by the Parliament of Rome, where the members declare with one consent, or very nearly so, as we read in the daily reports of their proceedings, that the Pope, as Pope, speaks well enough, when he says many things highly improper to be spoken by a Prince. But in their parlia mentary style he is uniformly called Il Principe, which one might think they had borrowed from Machiavelli. And they, moreover, insist, that although the Pontiff is absolute master of his will in spirituals, in his other character he has no will at all, but that the will of " the majority" is, and must be, the will of the Prince.

Observe how strangely he and his Romans deport themselves in this dilemma. Pope Pius sends letters and messengers to Austria, during hot war, to entreat his dear children to be at peace, while the belligerent Romans meekly own him as their beatissimo Padre, kiss his most blessed

hand, they stoop no longer to his foot,—and say that in pacific exhortation he fulfils his duty; that they, too, are most anxious to be at peace, but, as patriotic Romans, they must fight for it. Next day they come again, not as "Catholics," but as Italians; not to kiss his "paternal hand," but to require Prince Pius to make a formal declaration of war against the enemies of Italy. Then Prince Pius tries to evade the demand, by saying that he is "Prince of peace," common father of both parties, and cannot wage offensive war. After long and fruitless altercation, they shut him up in the Quirinal, coerce him into silence, and bid him fulfil the pageantry of a kingship he cannot execute, by just letting them say that they have his official sanction for this or that measure, which they perform afterwards in their own way, leaving their Pontiff-Prince to sing mass, or to pronounce allocutions to his ex-official Clergy, no longer burdened with cares of state. They have discovered that a Priest cannot be an effective Prince, and sooner or later the Pope must be dismissed from even the nominal administration of civil government; and if Romagna be not absorbed in one undivided Italy, letting their present Sovereign drop in consequence, even in that case, it has been demonstrated, that a person having such extensive and intimate relations with foreigners, cannot be intrusted with regal authority over any nation. Should occasion or opportunity occur, the Roman Chambers would act accordingly.

Now let us turn to the divine oracles. They speak distinctly of the fall of the "man of sin," although the event alone will suffice to verify the time predicted. Not venturing to dogmatize, not assuming that we certainly possess the key of an unfulfilled prophecy, let us mark one passage in the book of Daniel, and then leave the reader to judge of its interpretation. The fourth beast described in the seventh chapter of those prophecies is understood to signify the Roman power, comprehending under this designation the republic, the empire, and the partition of the empire into modern kingdoms. The beast is said to put forth one horn, or horned head, a sovereign power, speaking and acting precisely as the Popes have done. He subdues three Kings. So did the Bishops of Rome manage to obtain power over, first, the Greek provinces in Italy, A.D. 755; secondly, the kingdom of the Lombards, A.D. 774; and, thirdly, the senate and people of Rome, A.D. 799. The power was to be given into his hands for a time, times, and half a time, or three years and a half, or 1,260 days. These 1,260 days are equivalent to so many years. But the year, as computed in holy Scripture, and by the early Christian Fathers, was always understood to be of 360 days; an imperfect statement of time, it is acknowledged : but the length of the solar year had not been exactly ascertained, and the defect was imperfectly supplied by intercalation. The popular style must therefore be admitted in the prophecy; and in calculating for the event, the actual time should be computed; and it is almost needless to remark, that this method has been pursued of late with remarkable success. Reduce, then, 1,260 biblical years to solar time, and you have 1,242 years and a few days. This is the permanent measure to be laid on the page of history, in order to compare the events separated by this long interval; bearing in mind, that as history describes the rise of the Papacy to have been gradual, so does the prophecy before us foretell a gradual decline. For example: count back from the present year, 1848, and you return to 606. But what took place in Rome in the year 606? Boniface III. was saluted Bishop, after the see had been vacant for one year; and in his brief pontificate began a new chapter in the ecclesiastical history

of Rome; for he received from Phocas, a revolutionary Emperor, the title and consideration of "Universal Bishop." Now comes the revolutionary Parliament of 1848, making nothing of his pontifical authority, calling him a Prince, and yet claiming all power for "the majority." As the title of "Universal Bishop" was claimed before it was allowed, so may it continue after the political influence is extinct; but the coincidence of events and dates is too remarkable to be overlooked. The Papal ascendancy went on advancing until the last of the three sovereign powers fell; and the decline of this power has been apparent ever since the Reformation. Presuming, however, that this will still be gradual, and measuring onward from the fall of the last horn, you come to the year 2041, being 193 years from the present time; during which, if this interpretation be verified, Romish pride will fade away in a ratio inverse to its rise, and we enter on a most interesting period for the evangelization of the world; nearly two centuries of arduous toil for the salvation of mankind, the forces of Antichrist failing as the triumph of the church extends. This view is submitted with dithdence, and with a sincere distrust of fanciful speculations: yet the word of prophecy is sure; and sober-minded, yet zealous, Christians will rejoice to render themselves as willing instruments in bringing round the entire fulfilment of the promise, that "the judgment shall sit, and they shall take away his dominion to consume and to destroy unto the end," by a succession of judgments, until it become utterly extinct.

CHRIST MAGNIFIED.

LET Christ be magnified in my body, whether it be by life or by death. It is fitter that he should have his honour, than that we should have our ease. It may be our prayer that he would glorify himself in our deliverance; but it must be our choice, rather not to be delivered, than that he should not be glorified. If thou wilt, Lord, be glorified by our deliverance, we must needs adore thy dominion over us, and acknowledge thy righteous judgment in proceeding against us.

The less we value ourselves, the better able shall we be to digest any troubles that befall us. We are not moved at the breaking of an earthen or a wooden vessel; but if a diamond or rich jewel be defaced, it doth greatly affect us. The more vile we are in our own eyes, the more unmoved we shall be when any bruise or breach is made upon us. Who am I, that I should fret against God, or cavil at the ways of his providence? that I should think myself wise enough to teach, or great enough to swell against the will of, my Master? Why should the servant esteem his back too delicate to bear the burden, or his hands too tender to do the work, which his Master was pleased to bear and to do before him? Did Christ bear a cross to save me, and shall not I do the same to serve him? Did he bear His, the heaviest that ever lay on the shoulders of a man ; and shall not I bear mine, which He, by Iis, hath made so light and easy? Surely, if we could have spiritual apprehensions of things as they are in the eyes of God, angels, and good men, shame would be esteemed a matter of honour and glorifying when it is for Christ. The Apostles went away from the presence of the Council, rejoicing that they were honoured with dishonour, or had the dignity conferred upon them to suffer shame for Christ.

This is the highest and noblest disposition of a child of God, and that wherein he most resembleth Christ,-to exclude and prescind all self-respects