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The wond'ring shepherds caught the

sound,

And hail'd the Babe of Bethlehem.

Prophetic vision long had view'd

This branch arisen from Jesse's stem; The great, the Everlasting GodThe blessed Babe of Bethlehem,

Lo, in the sky a star appear'd,

An eastern star unknown to them; With brightest hope their spirits cheer'd, And led the way to Bethlehem.

How did their anxious fears subside

As nearer to the place they came;
Directed by their heavenly guide,
Where dwelt the Babe of Bethlehem!
So, when the soul, by grief opprest,
Shines bright through faith's expiring
flame,

It sweetly sinks upon the breast
Of Christ, the Babe of Bethlehem.

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Miscellaneous.

FOR THE CHRISTIAN ADVOCATE.

A PLEA FOR THE WEST.

Mr. Editor, The Christian Advocate for last April, among other articles, contained a brief review of a sermon, entitled "Lack of vision the ruin of the people." It was observed, in this review, that "it was a great, but common error, to-think that moderate endowments will answer for clergymen on the frontiers, and that distinguished eloquence and learning should be reserved for the sea-board and city population."

Permit me, sir, to say, that this testimony to the truth, is highly important; and that it merits the peculiar consideration of all who at present are candidates for the holy ministry in the United States. With others, I once supposed, that mediocrity in every ministerial qualification was sufficient for the frontiers; but I have since learned, both from reflection and experience, that my error was not only common but great. Desirous of subserving the cause of truth, by increasing the number. of its witnesses; and of pleading, in some degree, the cause of our trans

montane churches, I beg leave, through the medium of the Christian Advocate, to offer a few remarks relative to the present subject. In this letter it is not my intention to name the peculiar qualities a minister tought to possess, in order to be eminently serviceable in the Western country; but merely to affirm that he ought to be a man of superior talents, intelligence, and piety. With your permission, sir, I shall be more particular, in one or two subsequent communications.

By men of superior talents and information, are meant persons of solid rather than brilliant parts; better fitted to teach important truth than to gratify a fastidious taste; persons skilful in planning; firm, yet prudent, in executing; wise enough to pursue, when proper, the beaten way; when improper, to open new roads for themselves. And this kind of ministers is needed here, chiefly for a reason assigned in the review already mentioned; namely, that society with us remains to be formed.

In relation to society, it is obviously true, that to make a right commencement is difficult, yet important;

a wrong one easy, yet deplorable. The first impulses, whether given in a right or wrong direction, propel it almost unalterably, and with continually accelerated velocity-At least, a very strong force is necessary to change the original tendency. Often, too, the attempt to re-model society is fruitless; sometimes it is dangerous.

With us (for I am a dweller in the West) the difficult and hazardous experiment is yet to be tried. In most quarters society admits of and demands alteration; and in very many places there is merely a chaotick assemblage of people, exceedingly various-Sometimes altogether dissimilar, in their habits, prejudices, education, politicks and religion. To ascertain the nature of these discordant ingredients; to temper and mix them rightly; to give shape and comely proportion to the whole; and to impress upon it the best laws of motion, calls for no ordinary capacity in the framers of society.

Men of intelligence always aid in forming the character of a people; but they who occupy publick stations exert a peculiar and powerful influence, in this business. Knowledge is power; and no where is its force more displayed than in its effects upon the minds, and habits, and morals, of a forming community.-Happy indeed, if this formation takes place under the influence of men of wisdom, prudence, benevolence, and piety. The ministers of the Christian religion are publick men. They They are usually esteemed men of learning, and for the most part are regarded as disinterested, benevolent, and serious. What then might we not expect, if these men were always in reality precisely such as they ought to be, and are commonly thought to be?

In societies already organized, in which nothing more is needed than to manage the machinery already prepared and in motion, diligence and faithfulness are sufficient; but in an unorganized society, something VOL. IV. Ch. Adv.

further than common abilities and the bare reputation of learning, is requisite, to produce salutary and permanent results. Here in the West, as in other places, false appearances in point of endowment, are soon detected; and a diminution of influence, and a secret pity, mingled with contempt, are the just and certain consequences. A man to be extensively useful here, must be able to accomplish more than to win the affections of the pious: he must interest the attention of all; he must instruct ignorance; combat prejudice; answer the inquisitive; attack error, and defend truth. He must, at times, stand unsupported. Nay, there will be occasions in which he must oppose his friends; and it is important that he should do it so as not to alienate them-so as to insure victory, and yet so mildly and disinterestedly, as to obviate prejudice and secure confidence.

It is a very mistaken opinion with some in the Eastern states, that ignorance here, in the whole mass of population, is uncommonly prevalent. Hence not a few, unable to rise at home above mediocrity, come hither, in high expectation of being esteemed beyond their value. That such sometimes meet with employment, is at present a matter of necessity; for we need, in all departments, labourers of some kind; and unable fully to obtain the best, we are too often compelled to put up with the worst. But the people here are not generally mistaken, in the character of these pretenders. We use them as we do depreciated bank notes; we let them have currency, yet always with a regard to their relative value.

Why should ignorance be more profound and extensive beyond the Alleghany, than nearer to the Atlantick? Does a removal from one part of the world to another, necessarily deprive a man of the advantages of previous education-of his intelligence, or his talents? Certainly not: unless we affect to believe that a western atmosphere converts us all

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into Baotians. Now, in many parts of our country, the mass of inhabitants consists of emigrants from every state in the union, and from several kingdoms in Europe-led here, some from a love of adventure, others by a spirit of curiosity and restlessness, and others again from a desire of speculation, or to remedy their misfortunes. These persons have all seen much of the world; and many of them have "mingled with good society," in all the extent of the meaning of that phrase:-are such men likely to be remarkable for ignorance? Besides, in places here where societies have been for some time established, let it be recollected that we have schools, and academies, and colleges, and libraries, and sermons, and Bibles. That we have, upon the whole, less of cultivated taste, less of refinement and elegance, less of philosophy, science and literature, is readily granted; but that we are at all inferior in general information, or more incapable of discerning and relishing excellence, or of profiting by able instruction, we are by no means prepared to admit. Perhaps in regions along the sea-board, destitute of the habitual ministrations of the gospel, and separated from the frequent intercourse of the towns, there may be found as numerous instances of gross ignorance and blind prejudice, as in the regions along the Ohio and the Wabash.

But let our comparative inferiority be admitted-let it be admitted that we are less enlightened than our Eastern brethren, and, consequently, that we are more disposed to listen to the pretensions of political, medical, literary, and religious quackery: ought an argument to be drawn from such a fact, in favour of sending hither teachers considered as altogether incompetent at home? Because our disease is the most obstinate, shall we receive physicians the least skilful? Are our thicker mists to be dispelled by rays of light, or by shades of darkness? It should be remembered that the wilful errors, or

absurd mistakes of an ignorant man, where intelligence abounds, are more easily detected and exposed, than where the people whom he professes to lead are no better informed than their guide: and will our brethren send mischief-makers, where they can do the greatest and most lasting injury? But I recall my admission; and I charitably warn every ignoramus from the East, that here exist light and knowledge amply sufficient to exhibit him in his proper colours; and that he would better by far seek obscurity at home, and save his time, his money, and his chagrin, by forbearing a removal to the West.

By no means, sir, are these remarks intended to deter any one from seeking to do good in the western country, according to the measure of his abilities: but they are intended to correct a prevalent mistake; the mistake of supposing that weak men can do more here, than in similar situations in the Atlantick states

It is evident that they can accomplish less here, than where they are.

Whilst, then, we sincerely invite hither ministers of all ordinary degrees of genius, information, and piety, still more earnestly do we implore young men of the soundest minds and best ministerial qualifi cations, resolutely to turn their backs on the whole population of the old settlements of our country, and come and devote their lives and their labours to the inhabitants of the new states."

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B. R. H.

FOR THE CHRISTIAN ADVOCATE.

SPIRITUAL MNEMONICS.

By the word Mnemonics, we understand the doctrines and rules which relate to the Memory-furnishing regulations for the improvement of this faculty, and thus enabling us to remember with tenacity, and recollect with promptitude. But so vast is the sphere of memory, that any science or any system of practical truths respecting it, ad

mits of a classification which would embrace in its details, all the distinct branches which we number among the objects of this faculty. But waving the consideration of all others, let us attend to that division which, from the ideas that are comprised in it, may be termed spiritual.

As this paper is intended for believers in Christ, many explanations are omitted, which under other circumstances might be expected. *The minding of the Spirit," is connected with "life," and is no strange thing to the children of God. Among the means of preserving and promoting the habit of soul which has been denominated spiritual, we find that few are more effectual than the frequent and lively turning of the thoughts to spiritual things; for instance, to appropriate facts, doctrines, commands, promises, and illustrations of the scriptures. By adverting to such topics, the wandering affections are often recalled, temptations are avoided or resisted, faith is enlivened, and a spirit of prayer and praise, preserved and quickened. It is, then, important that all means be used to facilitate this presentation of spiritual things to the believing soul; and one class of these means is that, -which although familiar in various degrees to every Christian man-we have alluded to in the technical phrase prefixed to this essay; which any one is at liberty to dismiss, who deems the distinction superfluous, or who can suggest a

better.

The method of promoting spirituality of mind which we would present to the reader by these words, is expressed by a plain direction, familiar in practice to every experienced believer. Make use of the external objects which are perceived by the senses, as memorials of some corresponding spiritual idea.

* Το δε φρόνημα του πνεύματος, ζωη και ειρήνη.

Here the principle of association of ideas comes happily to our aid. For what lover of the scriptures has not found the great and daily use and pleasure of mental associations? Let a pious man for example, look up at the heavens on some clear night, when the tumult of the world no longer interrupts his contemplation, and how elevating are the thoughts which rise by association with this impressive spectacle. His anxious cares and conflicting emotions are brought to rest. His soul is drawn into a sacred harmony with the scene, and he thinks of the power, wisdom, and goodness of the great Creator.-On this single topic we might enlarge without knowing where to bring our reflections to a close. But we proceed to say, in elucidating the principle upon which our rule is founded, that every striking object in natural scenery, all the vicissitudes of the seasons, and all the great lines of creation, are but so many tokens, which the believer may use, as memorials of the sublime and precious truths of our holy religion.

A thousand examples will present themselves to the mind of any one, who reflects on his past experience of these things.

Philosophers, ancient and modern, have taught much and written much about following nature: and where they mean by these words, that it is the part of wisdom to consider those rules the best, which are founded upon a careful observation of the way in which the changes in nature are conducted, we admit the justice of their maxim. But let us improve upon their scheme; and believing as we do, that "every good gift and every perfect gift is from above," let us say, that it is the part of Christian wisdom to follow those traces as most safe, which may be observed in the progress of grace-in the effects of Divine influence upon regenerate man. And in the prosecution of this idea, it cannot fail to be remarked, that

those persons who have advanced most in the "life of God," have been led by a way, with which the rule above given is coincident. Let me name some of the great and the good men,-the profound theologians and faithful Christians-who adorned the various bodies of the Non-conformists in England, and the Kirk of Scotland, in the seventeenth century. Turn over the pages of Baxter, of Flavel, of Brookes, of Charnock, of Bates, of Rutherford, of Leighton, (for Leighton was once a Presbyterian) and you will find that they illustrate almost every important truth, by a striking resemblance from the external world. Whence was this, unless they had previously acquired the habit of comparing the expanded pages of the Book of Nature, with its great counterpart, the Sacred Scriptures. They "looked through nature up to nature's God." But this was no peculiarity of the Puritans, except as it is the peculiarity of all men eminent for spirituality of mind: and whoever would wish to acquire a habit of thought, at once so delightful and so profitable, will find it useful to examine the works of such authors as have possessed it in a high degree.*

But it ought to be remembered, that there is in some minds, a tendency to the abuse of the principle of association. There are those who have sought too much from natural objects, sought in nature, what they should have sought more immediately from God. Such men have taken illustration for argument; have deduced important doctrines from dark and doubtful indications of natural phenomena; and have found types, symbols and allegories, where they should have recognised only the traces of the Divine perfections. The writers of the Roman church, went in many

Hervey's Meditations exemplify, more strikingly perhaps than any other book in the English language, the associations contemplated in this paper.-EDIT.

cases to this excess; and yet, some of "them might be consulted with advantage. The like abuse of a plain principle, may be observed among the mysticks and enthusiasts of our own and other times. The insane rhapsodies of Swedenborg, the Fathers of the Alexandrian school, with Origen at their head, and the Jews of almost every age, since they were rejected of God, furnish striking examples of the extreme, against which we should guard.

In applying the principle of association, we shall find some method useful; and a natural method is to be preferred, to one entirely arbitrary. To explain what is meant by a natural method, let the following example be stated. I pursue a natural method, when I follow the succession of the seasons, and connect with summer and winter, seed time and harvest, appropriate reflections. In how edifying a manner has Newton exemplified this in his invaluable Hymns? The natural method is also observed, when I associate with the rising of the Sun, the meridian heat, the evening twilight, and the hour of solemn and midnight darkness, such topics for prayer, meditation and self-examination, as comport with these seasons. In like manner, the believer may profitably call to mind the words of the Scriptures, amidst his daily work, when any external object is perceived, which seems to have a connexion with passages of the Scripture specially important.

By thus using the transient and unimportant sights and sounds, and impressions of our daily walks, as marks to recall our minds towards heavenly things; the most trivial objects may originate devout and holy trains of thought. The rising of the sun, and the first ideas of the morning splendours, are, to every reflecting man, occasions of pleasing meditation, But more common, and less striking occurrences, may also have their use. The clothing

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