There is a class of cases of somewhat frequent occurrence, on which we proposed to make a few remarks. We mean those in which men have this question pressed upon their minds late in life; after the judgment is matured, habits are formed and arrangements of business have been made. These are often more difficult to decide than any others. But some of them are the most easy; and we have often wondered at the difficulties which press upon minds cultivated and disciplined by education, study, and professional engagements. We now allude to such as have received an early education with other views, and have been employed in the professions of law or medicine, or in the instruction of youth. Sometimes men

of this description are called to engage in the ministry, and yet have great difficulty in deciding the practical question. Perhaps it is sufficient to refer their case to another class; and let them try their qualifications, the character of their feelings and desires, and their circumstances, according to the suggestions which we have already made.

But there are some, who have had less advantages in early life, whose minds are tried on this subject. From the nature and circumstances of their case, there must be more difficulty in solving the question. Perhaps there would be no difficulty in deciding on such cases, if there were not great want of ministers in actual service. Then, it is fair to conclude, the evidence of the call would be so extraordinary and distinct, that there would be no room for doubt. This conclusion is in accordance with the common procedure of God's government, in which he adapts his directions to the exigency of the times. We could not exclude all such from the sacred office, nor would we encourage them on slight grounds to seek it.

There are now situations in the Church, which are destitute of pastors, and are likely to remain destitute, in which a man of sound discretion, vigorous-enterprise, ardent piety, and moderate acquirements in literature and science, might be very useful in the ministry. It is commonly easy to ascertain the character of a man's judgment, common sense, piety, and energy, at the age now supposed. But if there should be a doubt of the character after the maturity of twenty-five or thirty years, we should consider it an excluding fact. Of all these qualifications, it should be said in such a case, they must be much above mediocrity. No man should consider himself called away from the common occupations of life, at so late a period, whether from agricultural, mechanical, or mercantile pursuits,

or from the instruction of youth, unless he is acknowledged to possess some qualifications of high order, which give him influence in society, and the confidence of the Church. There is one difficulty, however, which such men should confidently examine. It is the breaking up of established habits and engaging in a new employment, amidst entirely new associations. This is never easily done. Its practicability at every age depends on the mental discipline and facility of acquiring knowledge. If, at the age now contemplated, a man's mind be not disciplined to accurate thought, and ready expression, he will find it next to impossible for him to be either comfortable or useful in the ministry. With a prospect so extremely doubtful, no one should consider himself called to undertake the duties of the sacred office.

It is sometimes said, that men of cultivated minds and taste, cannot live and be useful among rough, uncultivated, and poor people, we must, therefore, have some men of moderate acquirements, who will be satisfied with coarse fare, uncouth manners, and the privations incident to such places. But the force of this argument in its principal intention, we deny: it is used as an apology for introducing ignorance into the pulpit. It is indeed, true, that habits formed in cultivated society, and in the acquisition of a thorough education, may lead a man to desire a place congenial to his taste, especially as such places afford a more dense population, and a larger sphere of usefulness, but it is not true, that he cannot live and labour wherever his Master calls him to go. If his heart be thoroughly imbued with the love of Christ, and a desire to be instrumental in saving precious souls, he will be ready to sacrifice any worldly pleasure, and to practise any self-denial involved in a plain course of duty. The truth is, such comparisons are out of place, when used to justify the introduction of unqualified men to the ministry. There can be no apology for introducing ignorance and boorish habits into the sacred office. Piety and poverty cannot consecrate such to be instructers and examples in the Church of God.

Still we would not infer, that no man, without a thorough classical education, or the time and means of attaining it, is ever called to the gospel ministry. Men, possessing a high order of native talent, sound discriminating judgment, ardent piety, and persevering industry, may be very useful in this office, with a limited stock of learning. Some of our most useful men, in active pastoral duties, are of this description.

And more of them might be employed to great advantage in the Church. But in such cases, the evidences of the call should be clear and decisive, leaving no doubt in the mind of the individual himself: and we think, in this case, the public estimation of his character should be well considered. It is a good rule for such a man to adopt, that unless the path of duty is made very plain before him, he should remain in the employment where providence has placed him. When once a man has arranged his plan, entered upon his course of business, formed, and adjusted his habits to his employment for several years, he should have very substantial reasons for leaving a lawful employment, and undertaking so entire a change. Examples of most disastrous character are not wanting in the ministry, where the experiment has been made, with complete failure.

With these remarks, we commend this whole subject to the most careful and devout attention of all such as think of dedicating themselves to the gospel ministry. We commend it to the fervent prayers of the church; and record our earnest supplication, that the Lord would call, qualify, and send forth able and faithful ministers of the New Testament, to supply the great deficiency of spiritual labourers in his vineyard.

ART. IV.-ARABS OF THE DESERT.

Notes on the Bedouins and Wahabys, collected during his travels in the East, by the late JOHN LEWIS BURCKHARDT. London: 1830. 4to. pp. 439.

THESE notes of the persevering Burckhardt relate chiefly to the Arabs of the desert, and furnish an account of their condition as late as 1816, soon after which the author died in Egypt, whilst contemplating the exploration of the interior of Africa. They are mere memoranda, which might have formed an appropriate appendix to his volume of travels in Arabia; but as they embody a larger number of particulars respecting these interesting Nomades, than any other traveller has been able to furnish, we shall undertake to condense them for our pages.

The volume commences with a classification of the Bedouin tribes of the Syrian desert. Of these the most powerful are the Aenezes, who live in the northern part of Arabia; generally passing the winter on a plain bordered by the Euphrates;

sometimes crossing it and encamping near Bagdad; and in the spring usually found towards the frontiers of Syria, stretching their line of tents from Aleppo to Damascus. They seldom, however, remain on the same spot a longer time than while the scanty herbage supplies pasture for their camels and flocks. The population of the northern Aenezes is estimated at about three hundred and fifty thousand, spread over an extent of forty thousand square miles. The number of tents in an encampment varies from ten to eight hundred. The tents are covered with stuff manufactured from black goat's hair, which is impervious to rain: they are divided into apartments for each sex, of which the men's may be designated as the parlour, the women's as the kitchen.

The Bedouin's summer dress consists of a cotton shirt, over which a woollen mantle, or a long cotton or silk gown, is worn. A turban, made of a square handherchief or shawl, completes the male costume. The Aenezes never shave their hair, but suffer it to hang in tresses to the breast. They wear leathern girdles around their naked waists. In winter they put on a pelisse of sheep-skins. The females dress in cotton gowns, have large handkerchiefs around their heads, puncture their lips, cheeks, and arms, and dye them blue; they are adorned with rings in their noses and ears, and with glass or silver necklaces and bracelets.

The most usual weapon of the Arabs is the lance, which they procure from Gaza in Palestine, and from Bagdad; sabres, knives, clubs, guns and pistols are also in their armoury. Many of them have shields and steel coats of mail, with hel

mets.

Flour boiled with water, or camel's milk; or with butter and dates, bread, and dried wheat boiled with butter and oil, constitute their main diet. Of animals, they eat the gazelle and the jerboa; (probably the mouse of Levit. xi. 29. 1 Sam. vi. 4. Isa. lxvi. 17;) on extraordinary occasions, a lamb or camel is killed. Wild asses, ostriches, and lizards, are eaten by some tribes. The stork, partridge, wild goose, and a species of eagle, are also found in the desert.

Blacksmiths and saddlers are the only mechanics among the Arabs, and their's are regarded as degrading occupations, unfit for a native. The men tan their own leather, and the women weave their cloth. Their water and milk bottles or bags, are universally made of leather. Their property consists principally in horses and camels: the wealth of individuals varying from the

abject poverty of possessing one camel, to the easy circumstances of thirty or forty, or the opulence of hundreds. The fortunes, however, of a race against whom every man's hand is raised, as well as theirs against every man, are necessarily precarious: and the invasion of a hostile tribe, an unsuccessful attack, or a midnight robbery, often reduces the most wealthy to indigence in a single hour.

"It may be almost said that the Arabs are obliged to rob and pillage. Most families of the Aenezes are unable to defray the annual expenses from the profits on their cattle, and few Arabs would sell a camel to purchase provisions; he knows, from experience, that to continue long in a state of peace, diminishes the wealth of an individual: war and plunder, therefore, become necessary. The sheikh is obliged to lead his Arabs against the enemy, if there be one; if not, it can easily be contrived to make one. But it may be truly said, that wealth alone does not give a Bedouin any importance among his people. A poor man, if he be hospitable and liberal according to his means, always killing a lamb when a stranger arrives, giving coffee to all the guests present, holding his bag of tobacco always ready to supply the pipes of his friends, and sharing whatever booty he gets among his poor relations, sacrificing his last penny to honour his guest or relieve those who want, obtains infinitely more consideration and influence among his tribe, than the miser who receives a guest with coldness, and lets his poor friends starve. As riches among this nation of robbers do not confer influence or power, so the wealthy person does not derive from them any more refined gratification than the poorest individual of the tribe may enjoy. The richest sheikh lives like the meanest of his Arabs: they both eat every day of the same dishes, and in the same quantity, and never partake of any luxury unless on the arrival of a stranger, when the host's tent is open to all his friends. They both dress in the same kind of shabby gown and messhlakh. The chief pleasure in which the chief may indulge, is the possession of a swift mare, and the gratification of seeing his wife and daughters better dressed than the other females of the camp."

The Arabs of Sinai are the only tribe who are not robbers by profession. An article of dress or furniture may be left without risk in the open field. Some years ago one of that race bound his own son, and precipitated him from the summit of a mountain, because he had been convicted of stealing corn from a friend.

VOL. III. No. II.-2 E