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nance are essentially done away, and another ordinance, in some things indeed resembling, but in many respects hostile to it, installed in its place.

We have not hesitated to point out what we conceive to be the perversions of this rite, for this must be the first step taken in restoring it to its original purity. We hope to see the time when the Lord's Supper shall be a festival of peace and union. When that day shall come, it will be an ordinance whose legitimate influence will be, to make feeling and affection the same, where speculative opinions differ. Around the consecrated table, those fresh from embittering controversies will meet, and while with a common love they call to remembrance a common Saviour, they will forget that in all things they have not speculated alike. There may be storm and discord abroad, but that place will be a hallowed one in which the demon of strife will have no power. Forgetting that they are sectarians-only remembering that they are Christians, they will there cherish, not unity of opinion, indeed, but what is infinitely better-unity of the spirit in the bond of peace.

E. P.

Art. 15.—APPENDIX TO THE "MAN OF EXPE. DIENTS."

In the amusing and instructive paper which we have taken from the ancient files of the North American Review, called the "Man of Expedients," there is one phaze of his character omitted, which we feel tempted to supply. The man of expedients is sometimes found among theologians and divines, especially at the present day, and we must try to describe the theological man of expedients.

The theological man of expedients is one, who instead of following his conscience and reason in religious matters, follows the popular fashion, consults appearance, and trys to seem orthodox-whatever orthodoxy may happen to be in his place and time.

Whatsoever King may reign,
He'll be the vicar of Bray, sir.

Caiphas was a man of expedients, when he said "it is expedient that one man die for the people, and so the whole nation perish not." Pilate was a man of expedients when he believed Jesus to be a just person, and then put him to death. Erasmus was a man of expedients when he thought it safest to keep in with the Pope, and write against the Reformers, though his

heart and head were with them. St. Paul was not a man of expedients, for he did not shun to declare the whole council of God; nor was Luther a man of expedients when he exposed himself singly to the whole power of Rome, and being asked, "Where then wilt thou remain in safety?" answered, "Under Heaven."

But in these days, and perhaps in all days, the Pilates and Caiphases are more frequent than the Pauls and Luthers. The man of expedients will subscribe any creed that you offer him, and then write, talk and preach against every article in it. He believes it, he says, "for substance of doctrine." He thinks he can do more good in the church than out of it. When he hears of a man's leaving a church because he does not believe its articles, he laughs at his simplicity. Better stay in it, and preach against them. If he is a Unitarian, he joins the Episcopal church, and reads prayers to the "Holy, blessed, and adorable Trinity"-on which he puts his own private interpretation. If he believes that man has full power by nature to obey God, he joins the Presbyterian church, and then employs himself in shuffling the words "natural," and "moral," backwards and forwards, till he has mystified his hearers and readers. If he believes that Adam had nothing to do with any body's guilt or innocence, and that Imputation is nonsense and folly-he teaches his child to say that,

In Adam's fall

We sinned all

and goes and signs the Westminster Confession. If you ask him how he can reconcile all this to his conscience, he assures you that whatever the authors of the catechism have said, they must have meant exactly what he does-and that though they do not perhaps know it themselves, yet that nine-tenths of the good orthodox Calvinists believe just the same as himself. The man of expedients "is a blessed fellow to think as every one thinks not a man's thought in the world keeps the roadway better than his"-that is, when he is defending himself against a charge of heresy.

The man of expedients has no idea of any thing being true yesterday, to day, and forever. If he had his hand full of truths, he would only open his little finger. His doctrines change with the atmosphere he happens to be in. If he is in Connecticut, he is a Calvinist of the strictest sect-if in Massachusetts, he thinks it proper to exercise the reason; and in the western country he expands into a champion of all that is liberal. If you ask him whether a proposition is true or false, you must give him time, place, and circumstances; or he can

not answer you. What was false yesterday is true to day; what is sheer nonsense at Andover, is sound doctrine at Prince

ton.

The man of expedients is one thing in the pulpit, and quite another thing in the parlor. "He is a lamb in a drawing-room, but a lion in a vestry." The text in the Bible which he studies most faithfully is, "Be all things to all men." He earnestly strives to be wise as a serpent. If he is preaching before a congregation of whose character he is ignorant, he takes care to put in a little of every kind of phraseology, that by all means he may save some. The more he explains his faith, the less can you tell what he believes.

When the man of expedients is a layman, he is always to be found in the fashionable church, and on the popular side. He does not pray in the corners of the streets, for that is not the custom, but when the church is full, his devout appearance and the solemnity of his face are truly edifying. If an Episcopalian, how pathetic his responses! If a Methodist, how fervent his groans and his cries of glory! Perhaps he agrees in opinion with some small body. He is most careful then never to go near them. He grants their opinions are like his own, but then another church is nearer, or the preaching suits him better, or the music is finer, or the forms preferable, or some one he dislikes goes to the other church

"Or any other reason why."

Alas! how common are men of expedients; how uncommon are men of principle and independence!

ED.

ART. 16.-MANNERS AND HABITS OF THE WESTERN PIONEERS.

BY MANN BUTLER.

To the fearless and persevering efforts of the enterprising pioneers of the West, we owe the conquest of this noble portion of the United States from the dominion of the fiercest and most warlike tribes of North America. The portrait of their manners and habits is rapidly fading away, and the author of this paper feels an irresistible desire to lend his feeble powers to retouch the lineaments of so interesting a portrait, for the admiration, nay, may he not say, the emulation of posterity. Besides, there are no pictures which so generally interest the curiosity of distant generations, as those which represent the

manners of different people, and differing states of society. They form the very essence and living spirit of history; presenting a key to its transactions in every change of events. Such delineations constitute an essential portion of the history of human nature; at all times a study engaging to the most inquisitive of our species. What intense gratification would be felt throughout the learned world, if any ancient manuscript revealing the lives and manners of the ancient Greeks and Romans, which had for centuries eluded the searching eye of the antiquary should now be brought to light. What ingenious pains have been exerted to disenter and discover the indications of such facts, in the ruins of Herculaneum and Pompeii? What gives such powerful interest to the "Last days of Pompeii," but its weaving together all the remote practices of the ancient Romans, scattered over an extensive surface of classic learning, into one graphic and interesting narrative? Nor can our posterity, if the term is not one of too distant hearing, be incurious of the manners and spirit which animated the pioneers and founders of western society.

1. EARLY ROADS IN THE WEST.

First Road in the Western country. The first thing which strikes the notice in a country yet unsubdued by civilization, is the utter absence of roads. Paths and traces or trails, constantly requiring the aid of the axe to enlarge them, are the only approaches to such a country; unless a friendly river offers its bosom to transport the curious explorer or the bold warrior. In the more fertile regions of the West, particularly where the cane on the salt licks abounded, the deer and the buffaloe opened by their constant passage, in pursuit of this luscious herbage and delicious condiment, roads, which were often called streets, by the hunters. These buffaloe roads, as they were termed, formed most useful avenues of penetration to the hunter and the explorer. In the luxuriant cane-breaks of the west, the growth of cane was so tall and so springy, as often to lift both horse and rider off the ground, in passing over the strong elastic stalks. The first artificial road over the mountains which the author has been able to gather any account of, is one which the Ohio Company ordered to be cut about 1750.* Captain Thomas Cresap, the father of Captain Michael Cresap, immortalized by the mistaken imputations of Mr. Jefferson, was employed by the company for the purpose. An Indian by the name of Namacolin, is said to have been the pilot of a route, so disastrous to his race. It corresponded to the route + Sparks, 11-479.

afterwards pursued by General Braddock, and nearly conformable to the present national road. This is no feeble confirmation of the judgment of native engineers in the woods. The next road which we find, was one authorised by the Legislature of Virginia, in 1766, to be cut from "the North Branch of Potomac river to Fort Pitt, on the Ohio, by or near the route called Braddock's road."+t In 1772, so feeble still was the force of western population, that the government had to lend its aid towards opening a road from the Warm Springs to Jenning's Gap. At the session of 1779 another great road was authorised to be made from the settlements east of the Cumberland Mountains, to the open country of "the county of Kentucky." But these roads, with the exception of the first, were accommodations to a pre-existent population, and not the first means of approaching the country.

2. THE SETTLER.

It was along the narrow and obstructed routes that had been passed by the hunter, or the Indian warrior, that the pioneer travelled with his scanty stock of furniture, secured on the back of a pack-horse. Pursuing his route in this primitive style, he would camp upon the line of his direction; until his critical fancy might be pleased with some spot on which to rest for a season, of cropping and hunting. Here, the wandering chief and his companions, if he had any, which was not always deemed necessary, even in a time of Indian war, would make a clearing-that is, would remove the trees, at least sufficiently to make, as well as to place his log-cabin.

3. THE CABIN.

This was composed of the trunks of trees, bared of their branches, notched at the ends and fitted upon one another in a quadrangular shape, to the desired height. Openings cut through the logs, left room for doors and shutters. A capacious opening, nearly the whole width of the cabin, made the fire-place. By this ample width, economy of labor in cutting lengths of firewood, as well as comfort in houses, not too close, were both consulted. If, however, there was any danger to be apprehended from Indians; then the cabin walls of different families composed one or more sides, of what was called a fort, which served however the double purpose of family residence and military defence.

4. THE FORT.

The walls on the outside were ten or twelve feet high, with * Jacobs' Life of Cresap, 27. ↑ Henning, VIII.-252-246. Henning, IX.-143

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