upon his bed, and the multitude of his bones with strong pain: so that his life abhorreth bread, and his soul dainty meat. His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out, yea, his soul draweth near unto the grave, and his life to the destroyers." And then there follows a passage, which seems strongly to indicate the existence of a separate class of men, whose duty was to interpret Divine Providence, and generally to instruct in the things of God. "If there be a messenger with him, an interpreter, one among a thousand, to show unto men his him, free of all taxes." (Euterpe, 168.) It will scarcely be urged as an objection by any intelligent reader, that these were idolaters. We scarcely know any thing of the particular religion of Egypt so early as the days of Joseph. In the days of Abraham, the Egyptians seem to have acknowledged the true God, although it is highly probable, that their worship was even then corrupt, and still more, several generations after. But this leaves the fact of a separate and distinct order of men, acting as priests, untouched. It was the effect not of corruption, but of social extension, of the progress of society. And it mattered not to this, whether the re-(God's) uprightness; then he is gracious unto him, and ligion taught was in a state of purity or defilement. But it is time to turn to another of these offices, the prophetical, And it ought to be kept in mind, that the duty of communicating religious instruction, and also of conducting devotional exercises, belonged to this, rather than the priestly. The term prophet is very generally associated with making known future events, and many seem to have the idea, that this was the proper, if not exclusive office of a prophet. But there is error in this opinion. The great object of the Church's faith, under the Old Testament, was a coming Saviour; and religious instruction, as well as sacrificial offerings, had therefore a prospective character. The object of the Christian's faith, under the New Testament, is a come Saviour; and therefore religious instruction is, according to the same analogy, retrospective. The one class of instructions looked forward, and was therefore mainly prophetical in the strict sense of that term; and the other looking back, has little to do with propnecy beyond its interpretation. Moreover, the will of God had not then been committed to writing; and prophets especially had to receive their instructions by direct inspiration. And this certainly gave to them a special and distinguishing character. It made them, to some extent, supernatural teachers; whereas our teaching, though derived from a supernatural source, is itself human. But in every age, there was the duty of communicating religious instruction, inculcating moral conduct and guiding devotion; and that duty, when requiring to be performed outside or beyond the range of family instruction, belonged particularly to the prophetical office. When Abimelech had sinned against God, by taking to him Sarah, he was instructed, not only to restore her to her husband, but also that through his prayer as a prophet, God was to remove the plague. "Now, therefore, restore the man his wife; for he is a prophet, and he shall pray for thee." Gen. xx. 7. There is a similar instance in the case of Joh. God was displeased with the conduct of his three friends, and he instructed them to offer sacrifices, and to apply to Job, that he might pray for him; and they did so and were excepted. (Job xlii. 7-9.) But a far more distinct and detailed account of the prophetical office, in these early times, occurs in the speech of Elihu. "For God speaketh once, yea twice, yet man perceiveth not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their instruction, that he may withdraw man from his purpose, and hide pride from man." This was God's usual way of communicating instruction to individuals. But it was not always effectual, and therefore he also employed providential events, and especially afflictions. "He is chastened also with pain saith, Deliver him from going down to the pit; I have found a ransom." Job xxxiii, 14-24. It will be observed, that in all this, Elihu is speaking, not of what happened only seldom, but of what was then common. And to remove all doubt as to this, he adds, “Lo, all these things worketh God oftentimes with man, to bring back his soul from the pit, to be enlightened with the light of the living." (ver. 29, 30.) There is yet one other example, and it is very fully detailed in Scripture. We mean the case of Balaam, who lived after the giving of the law, but was not under it, neither did he derive either his office or qualifications from it. True, indeed, he was a wicked man; he loved the wages of unrighteousness; and he earned these in the service of a heathen prince. There is no evidence, however, that he was himself an idolater. He seems rather to have been outwardly and professionally a worshipper of the true God. He was from the river Euphrates, the country of the descendants of Shem, who retained among them the worship of the true God, long after the Canaanites and others of the posterity of Ham had lapsed into idolatry. He was admitted also to prophetic intercourse with the God of Israel, and he speaks of him as his God. "If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more." Numb. xxii. 18. And although some of the ancients spoke otherwise, Jerome speaks of him as a prophet of the Lord; and Augustine says, that he will be found at the day of judgment among those who had prophesied in the name of the Lord, but to whom it shall nevertheless be said, "I never knew you." Now the thing required of Balaam was, that he should curse Israel. (Numb, xxii. 6.) To curse and to bless implied the same power; and this, as already seen, belonged originally to the heads of families, respecting these. But now that families had grown into nations, this, like other official authority, passed over to men occupying public offices, especially those of a prophet and a priest. In proper keeping with his office, he detained the messenger of Balak all night, that he might consult God; (8) and in the morning, he told them that he had refused to let him go, (13.) A second message was sent him, with the offer of a richer reward, when he declared, as already quoted, that although Balak were to give him his house full of silver and gold, he could do nothing but as he was directed of God. Nevertheless, he again detained them all night, and God told him what to say; and afterwards reproved him, because of his perverseness. And yet, after he had come to Balak, according to his wish, he again spoke of himself, as altogether the servant of God. Lo, I am come unto thee: have I now any power at all to say any thing? the word that Ged putteth in my 66 mouth, that shall I speak," (38.) Sacrifices were now of the times, these were generally called prophets; and offered, that the power of God might be obtained, and acted, perhaps, very much after the manner which has Balaam retired to hold communion with God, and on already been explained. Then, as these nations sunk returning, he altogether blessed Israel; and in a strain into corruption and idolatry, their prophets sunk with of what we would call highly imaginative poetry, but them. Like Balaam, they loved the wages of unrightwhich seems to have been the natural language of in- eousness, but carrying matters far beyond Balaam, they spired prophecy. "Balak the king of Moab hath brought lent their imagined powers to flatter princes and others. me from Aram, out of the mountains of the east, saying, And hence it is, that if we descend a little in the stream Come, curse me Jacob; and come, defy Israel. How of history, the successors of these same prophets may shall I curse whom God hath not cursed? or how be found under the name of magicians in Egypt, and Bashall I defy, whom the Lord hath not defied? For bylon, and Persia; of diviners and soothsayers, and even from the top of the rocks I see him, and from the bills prophets, in Syria and Greece; and still they may be I behold him: lo, the people shall dwell alone, and shall recognised among the Brahmins of India, the rainnot be reckoned among the nations. Who can count makers of Southern Africa, and the Angekoks of the dust of Jacob, and the number of the fourth part of Greenland. The error referred to has had two bad efIsrael? Let me die the death of the righteous, and let fects. By confining these ideas, respecting religious wormy last end be like his !" (xxiii. 7-10.) Balak made ship, and its different offices, to forms that are approved, another attempt, renewing his sacrifices, and changing men have deprived themselves of the only true means the place; and again Balaam would say nothing, till he of unravelling heathen corruptions. For it may be laid had asked counsel of God. Stand here by the burnt- down as a historical axiom, that all the forms of heaoffering," said he to Balak, "while I meet the Lord then worship, are merely so many forms and degrees of yonder." And the Lord met Balaam, and put a word corruption of departure from what was at one time the in his mouth," (15, 16.) And again, he took up his true worship of the true God. There may be in these, parable, and poured forth afresh, the things which were much invention, many philosophical dogmas, but the given him, in high and prophetic diction. Again Balak original basis was revealed truth. And then there is erected his seven altars, and offered on them seven bul- this other effect, that they separate the links of that locks and seven rams, and in a place where Balaam golden chain, which unites all the successive forms of might overlook Israel. And," now it is specially true worship. For the right and intelligent view of the said, that "when Balaam saw that it pleased the Lord whole is, that the Church has been one in all ages, that to bless Israel, he went not, as at other times, to seek the different dispensations have grown out of each other; for enchantments, but he set his face towards the wil- as the ear out of the blade, and the full corn out of the derness," (xxiv. 1.) And while he looked upon the tents And that the offices peculiar to each dispensation, of Israel arranged in order before him, "the Spirit of have not been so much new offices, as modifications God came upon him. And he took up his parable, and growing out of the altered circumstances, and adapting said, Balaam the son of Beor hath said, and the man themselves to the progressive ripening of the general whose eyes are open hath said; he hath said, who hath plan. What was once the charge of the head of every heard the words of God, which saw the vision of the family, is in other circumstances divided and intrusted Almighty, falling into a trance, but having his eyes to many public office-bearers. And the same office open," (xxiv. 2-4.) And having thus described his changes with the extent of the community, and still means of knowledge, he is carried away by a divine im- more as it passes out of one economy into another. Yet, pulse, and leaves on the language employed, a strong in all of these changes, the end is substantially the impression of the power by which he spoke, (see 5-9.) same. Balak was now enraged, and charged the prophet to hasten home, but he defended himself, (12-13.) and before he went, prophesied to him of the great events which were in succession to occupy the attention of the world, (15-24.) This affords a very fine illustration of what we may conceive the prophetical office generally to have been, during the patriarchal ages, and to some extent of what it continued for a time to be, among the Gentile nations. From the confined apprehensions which many have of prophecy, as if it had been the mere channel of recorded predictions, they are apt to count over the names of Isaiah, Jeremiah, and the other inspired penmen of prophecy, and scarcely to think of any beyond these; or if they do, to think only of others mentioned in Scripture, such as Elijah, Elisha, and a few more. But instead of this, the prophetical office was as widely spread, as were the kingdoms of the world. So long as united families did not exceed the moderate extent of a tribe, the chief was at once king and priest; and prophets were raised up, only on particular emergencies. But when these grew into kingdoms, religious instruction became necessary. And from the circumstances ear. THE RETURN ALONE. THOU didst leave us, O stranger, that sunnier skies And the sweet English flowers that are planted around. Where there is not a thing which thy pathway hath crost But is linked with the thoughts of the loved and the lost, Gó, hide at a distance thine oft-falling tear, prayer. For we looked for the hope of that glorious state, more's shade; was a remarkable fact, that there was no perfect account of their origin in all the world, or if there was, it had not yet been found. They themselves said, they were descended from the Egyptians; but from the fact that there were gipsies in Egypt at the present day, who were in the same wandering uncivilized state with the tribes in other parts of the world, that did not appear very probable. The language spoken by the gipsies is very similar to that spoken in the East Indies. He recollected on one occasion hearing a reformed gipsy talking with a Missionary from Hindostan, and they conversed with the greatest ease. It was very probable that they were descended from the Hindoos. They ought to think themselves greatly blessed that they were brought to this country; for the Hindoos are not only living in ignorance of God, but in many syca-idols. This was not the case with the gipsies, for they cases sacrifice their parents and children to their honoured and respected their patriarchs.' The hearts of the aged her absence shall mourn, GIPSY REFORMATION. BY THE EDITOR. ON a former occasion, we inserted an account of a gipsy festival held at Southampton, under the direction of the Rev. Mr Crabb, whose unwearied exertions have earned for him the honourable title of "The Gipsy's Friend," a title by which he is known among the swarthy race in all parts of the country. For twelve years past, this estimable minister has been engaged in the benevolent labour of reclaiming the wanderers to habits of civilized life, and of turning their hearts to God. Nor have his labours been unsuccessful. Numbers of them have declined any longer to maintain their unsettled and plundering habits; and not only has an outward reformation been effected, but not a few have become decided followers of Christ, and by their whole conduct show that they have passed from the service of Satan to that of the living God. And even in multitudes of cases, where the parents still retained their former mode of life, their children have been allowed to attend school; and, in consequence of the instruction there received, have forsaken the habits of their parents, and become steady and industrious members of society. Such results are encouraging; and when we reflect that the number of gipsies in Britain is estimated to be no fewer than eighteen thousand, we may well regard so numerous a class of outcasts from social life as a fit object for philanthropic interest and activity. At the last anniversary of the gipsy festival at Southampton, Mr Crabb gave the following account of this migratory race : Every quarter of the globe is inhabited by a considerable number of gipsies, with the exception of America, and even there they have recently emigrated, but not to any great extent. In all parts of Europe, Asia, and Africa, they abound, and the whole number of gipsies is calculated at seven hundred thousand. Throughout the world they speak the same kind of gibberish, except that there is a slight difference in the pronunciation of some of the words, which participate very much of the accent of the country in which they reside. The question arose, From whence have they descended? From what part have they come? But it It is a curious fact, that the gipsies in England belong nominally to the Established Church, nearly every one of their children when three weeks old having been baptized in communion with that Church. Having ascertained this fact, Mr Crabb lately addressed the Archbishops and Bishops in their behalf; and several of the Bishops most promptly and kindly responded to the appeal, engaging to distribute copies of the Gipsy's Advocate' among their clergy, and to use every opportunity of recommending the wandering race to their careful attention. It often happens, accordingly, that when a band of gipsies encamps in the parish of a faithful minister, he visits them in their tents, and preaches to them that Gospel which is glad tidings of great joy to all people, and it is remarkable what gratitude they evince on such occasions, listening with the utmost readiness to the message of salvation addressed to them. Whole families of gipsies are in the regular habit of resting from their wanderings on the Sabbath, and attending a place of worship; and such is the improvement which has taken place in the tribes generally, that seldom is the name of a gipsy found in the calendar of prisoners; whereas, some years ago, at every county assize, one or more of them was condemned to death or transportation. Facts such as these are sufficient to show, that the labours of Mr Crabb, and other Christians in the southern part of our island, have been followed by a most pleasing change in the moral aspect of the gipsy race. In Scotland, however, little or nothing has been done for this interesting people; and we are glad to perceive, that the attention of some benevolent Christian men is now drawn to an object so well worthy of their serious regard. To awaken an interest in the public mind, Mr Baird, the respected minister of Kirk Yetholm, which is the chief haunt of the gipsies in this country, has recently published a very interesting little work under the name of The Scottish Gipsy's Advo. cate.' He rates the probable number of gipsies in this part of the kingdom at one thousand or upwards. As it is proposed, in the first instance, to adopt some plan for the improvement of the gipsy population in Kirk Yetholm, we would call the attention of our readers to the following statement given by Mr Baird in his recently published tract: "The number of gipsy families at present residing during the winter months in the village of Kirk Yetholm is twenty-six; the number of individuals in all one hundred and twenty-five; the number of children under six years of age, thirty; the number of children from six to twelve years of age, twenty-two; number of boys or young men from twelve to twenty years of age, seven; number of females from twelve to twenty, nine unmarried. The gipsy population of Kirk Yetholm has varied very little in number, it would appear, for many years past. In 1815, there were one hundred and nine at least.' But there are now flourishing colonies of the race in Kelso, Jedburgh, Coldstream, &c., which have emigrated, and many of the families, within the last few years, from Yetholm. They marry in general, very young, and have usually large families. "Of the twenty-six families, nearly all are Muggers,' as they are called, or 'Potters,' as they call themselves, who deal in earthen ware; two are Horners,' or manufacturers of horn into spoons; one a cooper; one a tinker; nor must we forget his Majesty, Will Fa', who, as befits his dignity, which, however, is merely nominal, has no occupation. All the muggers also make baskets and besoms, which they sell along with their earthen ware. They also collect old rags, old iron, bones, broken crystal, &c., which they sell at Newcastle, or other large towns, where they purchase their pottery. Several of the females carry a basket, and sell needles, thread, trinkets, and other small wares. In reference to their character and morals, he thus speaks: "It is well known that they are much given to pilfering, poaching, and such like dishonest practices. Honesty, indeed, is a virtue held in very small estimation among them. All their peculiar vices, however, and they are not a few, are obviously traceable to their wandering life. This engenders idleness, ignorance, poverty, a fierce lawless temper, and to what crimes and evils will not these lead? They have so many opportunities when unobserved, of indulging their thievish propensities, that they are bold and unblushing in the practice. Unaccustomed to any kind of control or restraint, but that exerted over them by superior strength, their passions, when excited, are fierce and ungovernable; and on such occasions they are addicted to the use of awfully profane language. Suspected and liable to conviction on many grounds, they are habituated to falsehood and deceit. It is said that, if trusted, all reliance may be placed upon their word and honour. Apparently also, they are most grateful for kindness received; and they have been seldom known to injure the property of those who have even shown a disposition to benefit them. On the other hand, with respect to those whom they have but little reason to regard their friends, they are cunning, rapacious, and revengeful. Regarded too generally as nuisances and pests to society, they are feared, hated, shunned, and persecuted by others, whom they, on their part, hate as enemies, and whose property they consider as their lawful prey. In short, they possess all the vices, and what inen may call, the virtues of demi-savages,-of a lawless nomadic horde, whose hand, in some measure, is against every man, and every man's hand against them. "They are generally a shrewd, quick, intelligent race, possessing often a good deal of general information, and displaying no little share of talent. Many of them possess much natural eloquence: the females in particular have most wily, persuasive tongues, which are most difficult to resist. More than one-half of the adult population are unable to read,—to read, at least, so as to understand what they read. Some few of them read well, and also write. More than one-half of the children of age to go to school, never have been there. Their parents profess their inability, from poverty, to send them. Those children who are sent to school during the winter months, lose, in their summer wanderings, most of the little they then acquire; and this renders the parents less anxious about sending them, even during their winter sojourn at home, and when they are able enough to afford it, though all of them profess a most anxious desire for the instruction of their youth. "It is needless to agitate the question, whether the peculiar features of the gipsy character have been derived from their foreign origin, or produced by their nomadic life, and imitation of the habits and practices of their forefathers. There is little doubt-and this is the only practical result of any such inquiry-that if means are taken properly to instruct and train them, they may be made valuable members of society, and heirs of the kingdom of heaven." The plan proposed to be adopted, for the reformation of this interesting race, appears to us most judicious, and likely, by the Divine blessing, to prove highly successful. We shall give it in our next Number, as unfolded by Mr Baird in the "Scottish Gipsy's Ad vocate. SOCIALISM IN ENGLAND. On visiting the large manufacturing districts in England, the travelling secretary of the Religious Tract Somaking, and that to a great extent, for the circulation of ciety was grieved to find that vigorous efforts were infidel and obscene tracts, by parties calling themselves Socialists. They ridicule and reject the Holy Scriptures, deny the moral responsibility of man, charge all sin on the holy and ever blessed God, and suggest various and horrible plans for indulging, with impunity, in the grossest licentiousness. Marriage, which the Word of God de clares to be "honourable in all," is pronounced by them to be a curse, and not a blessing, to society; and even a woman travels from place to place to lecture against it. It is truly lamentable that large numbers of persons are disposed to receive such sentiments, and are thus "led captive by the devil at his will." The unblushing avowal of sentiments so inimical to social order may, however, be a means of checking the progress of this abominable system. Meanwhile, the friends of truth are, unhappily, weakening their strength by divi. sions. The counsels found in the "Tracts for the Times" are followed by many; and a Roman Catholic priest, on the opening of a new and splendid church at Leeds, rejoiced that light was at length breaking on the Oxford divines! Surely such facts loudly call on all the followers of the Redeemer to unite in fervent prayer for the outpouring of the Holy Spirit; that error, in every form, may be successfully opposed; and that the efforts in this work may be proportioned to the urgent necessity of man. ON THE DUTIES OF MASTERS TO SERVANTS: A DISCOURSE. BY THE REV. JOHN G. LORIMER, “And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him."-EPH. vi. 9. THERE is some mystery in that arrangement of Providence, by which it is ordered that a large part of the human race should be the servants of another part. But thus it has been in every age. There have always been masters and servants; and it is clear from Scripture the relationship shall continue. Probably it had its origin in the disastrous consequences of the fall; but now it is inseparable from human society, and is doubtless designed, for wise, moral purposes, to try and exercise our graces by the difficult circumstances in which it often places us. Of its supposed injustice none can complain who remember that there is not one of our fallen race who does not deserve utterly to perish for his sins, that he who is now a master may, ere long, be called to occupy the place of a servant, and that a reception of the Gospel, through the grace of God, is able substantially to overcome all the natural and the social disadvantages under which any one can Labour. But while the relationship of master and servant may be easily vindicated, and is generally acknowledged even by the loudest advocates for freedom to be necessary under the present constitution of the world, yet it must be confessed there is often a great deal of corruption and abuse mixed up with this as well as with all the ties in which one human being stands to another, and that this serves to create a not unnatural prejudice against the relationship altogether. It cannot be denied that masters have often treated their servants with inconsideration, unkindness, injustice, nay, with cruelty and neglect. We may not wonder much that mere men of the world should act in this way, but there is reason to fear not a few masters professing Christianity have acted a similar part. The varied Scripture exhortations addressed to masters plainly imply that they were, and are, in danger of falling into serious error and sin in the treatment of their domestics; and every master who knows his own heart and the power of temptation, must acknowledge that such exhortations are not uncalled for. account a breach of equity. How many masters look upon their servants as if they belonged to a separate and inferior race, and think themselves entitled to make demands and exact services altogether independent of the bargain and engagement! How often is there an abridgement of time, and an oppressiveness in labour, which, had the servant known, he never would have hired himself! How often are things done because a man, it is said, is only a servant, which never would have been done had he occupied a more independent position, and yet is justice a virtue to change with outward circumstances? We do not say that this is such a breach of justice as to come within the cognizance of law. In that case the remedy would be short and conclusive. But it is well known there are many violations of justice which law cannot reach, and that a man may be made miserable in a thousand ways without being able legally to check or punish his oppressor. I need not say that all injustice to servants is wrong. It is sinful in any case, and especially in theirs, where dependence should procure kindness and consideration. Injustice to servants is at war with reason, with humanity, with conscience, with the express requirements of Scripture. The law of Moses, which is at one with the law of Christ, declares, "Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren or of strangers:" "The wages of him that is hired shall not abide with thee all night until the morning." In other words, masters are not to take any advantage of servants, even the smallest; they are to grant them all their rights unimpaired, however poor they may be. The duties which Christian masters owe to II. The next great duty which masters owe to servants may be comprehended under the heads of servants is kindness. A large body of men imaJustice, Kindness, and Attention to their moral gine if they be just to their servants this is all and religious welfare. I. The very relationship that is necessary. They look upon service as a involves the idea of mutual claims, and, of course, mere commercial bargain, and are, of course, sathe idea of justice. Where service does not amount tisfied if the wages be fully and regularly paid. It to slavery, there are certain stipulations on the must be confessed, there is a growing tendency in one hand which are met by certain stipulations on the spirit of the times to regard the engagements the other. The servant comes under obligations of servants under this aspect, and that not a few, to render such and such services, on such and seem to rejoice in the idea that they are freed such terms. Now, it is the first duty of a master from all farther obligation than to do the work and to be just, to abide strictly by the terms which receive the wages. With them the relationship is have been agreed upon. There must be no receding wholly mercenary. What a change from the spirit from the engagement, no keeping back of the and the practice of our country in former times! wages, no encroachment on the promised time, But however some men may feel and act, there no addition to the work or the service; there can be no question it is the duty of masters to be must be no taking advantage of the inferior know-kind and benevolent to their servants. Many are ledge of the servant, nothing which in fairness can be construed into a breach of faith. If there is to be a change in the terms, the change must be in favour of the servant, at least it must he made with his full acquiescence. It may be thought a small matter for a master to be just to his servants, and so it is. He deserves no praise for it; but there is reason to fear many masters, if not grossly, yet substantially violate the rules of justice towards their domestics. They say and do in regard to them what, if said or done towards themselves, they would the ways in which this duty is transgressed, Even where substantial justice is rendered, how often is there indifference to the feelings of servants,— harshness, rudeness, threatenings, contempt! How frequently is there a disposition to find fault, to part with servants for trifles, to be peevish, or passionate, or severe, to treat dependents as strangers or aliens, and make them feel their inferiority! In these, and in many other ways, there is much unkindness to servants. In opposition to all that savours of this it is the duty of masters to be considerate and kind, nay, so |