but a growing conviction that God called him to preach the gospel, and that it was at the peril of his soul to refuse the call, compelled him to advance. “With a view of preparing himself for this work, he read and studied not only some of the best theological works, such as Paley, Dwight, Watson, Wesley, and Fletcher; but also the biography of some of the best and holiest of men, such as Newton, Wesley, Fletcher, Bramwell, Stoner, and Smith. The reading of the lives of these eminent men had a most gracious influence upon his mind, and caused him with great earnestness to seek the blessing of sanctification-an entire devotion of his whole being to God. He evidently caught the spirit of these holy men, and was anxious, like them, to be employed in bringing sinners to God. In his Journal he states, that his friend Mr. Crowther told him that Mr. Bramwell was a wonder to many. He then adds, 'when I consider mankind as they now are, he appears a wonder to me; but when I look into the perfect law of liberty, I see he is but what every Christian ought to be; I wish he was here that he might preach sanctification, and pray for it.' This subject very much engaged brother Campbell's attention at this time, and hence he wrote an essay upon it. After enumerating a great many works which he read, and some of which he reviewed, he adds, “but shall I forget the Bible? No: I have read it, and I hope it will always be my chief book. Of its excellence I will not speak—it is my pole star. Father give me more love to thy word-help me to understand it better, and to obey its precepts more constantly, through Jesus Christ! "He was proposed as a Local Preacher, and graduated according to the regulations of the Wesleyan body, and he continued in that body faithfully to fulfil the duties of his high vocation till he left Bridlington, in May, 1842. He then removed to Leeds, and according to his Journal, having formed what he conceived to be more enlightened and Scriptural views of church government, he determined, as a matter of conscience, on his arrival in Leeds, to unite with the Methodist New Connexion; here he laboured with great acceptance till 1843. Hearing that labourers were much wanted in Canada, and believing that he might be usefully employed in that extensive field, he offered himself to the Missionary Committee; but as the funds of the Society were not sufficient to warrant them in sending Missionaries to Canada at that time, they were obliged to decline his offer. But such was his devotion to the cause of God, that he was determined to place himself on the Missionary altar; and hence he at once expatriated himself from his home and his friends, and embarked for Canada at his own expense and upon his own responsibility. He reached our Conference held in the township of Louth, 1843, just after the Conference commenced its sittings. It will be recollected, both by the preachers and delegates, the sympathy which his case excited, and the cordial manner in which he was received. How could it be otherwise? His youth, little more than twenty-his devotion to the cause, having come at his own expense-his appearance so artless, so amiable, so heavenly-our hearts were at once open to receive him. He was appointed to the London Circuit; at that time the London Circuit was in a very low state, and taken in connection with some other circumstances, it was a trying appointment, but he murmured not; he had come in the spirit of a Missionary, and was ready to go wherever the Conference and the God of Missions directed him. Many on that Circuit can bear testimony to his zeal and diligence in the discharge of his duties; and his Journal, day by day, gives evidence of his solicitude, his watchings, his tears, his prayers, and labours for the salvation of the people, and the prosperity of the church. In his Journal, and in letters to some of his friends, he laments bitterly the low state of spiritual feeling, and the want of inore zealous co-operation on the part of some of{+ the members of the church. At times his heart was ready to rend, with sorrow, but still he was not in despair; he remembered the exhortation of Solomon, In the morning sow thy seed, and in the evening withhold not thine hand; for thou knowest not which shall prosper, this or that,› ‹ or whether they both shall be alike good.' He laboured hard for, and expected prosperity. Had his life been spared, so that he could have carried out his plans, we think much would have been accomplished; but it pleased our heavenly Father to remove him. His death was an event painful and mysterious; according to human judgment it seemed better that he should remain--but it is not for us to question the prot priety of the conduct of Him who is too wise to err, too good to be un-> kind' By faith we know it is right; and therefore in the midst of sorrow, we can cheerfully say, thy will be done.' our. "Brother Campbell was a man of exemplary piety; his piety was not the fleeting glare of a meteor, but the steady and continuous brightness of a fixed star; his religious duties were formed into habits, and therefore were his delight; he was in the world, but he was not of the world. The world seemed to be beneath his feet, and hence, as his friends on the London Circuit observed, it was a most difficult thing to draw him into worldly conversation; he breathed a purer element-his conversation was in heaven. Sometimes he appeared too taciturn, but any person could perceive that it did not arise from pride, or any improper feeling, but from his love of meditation, and his desire that his conversation should be profitable. "Brother Campbell was also a man of great mental industry. In his Journal he has noted down nearly three hundred volumes of books which he read; some of them he read several times over, and a great many of them he reviewed. He wrote essays on different subjects, a few sermons at full length, and sketches almost without number. ! "The following scrap, which I found among his papers, is just in point: Bridlington, January 9th, 1841. 'I yesterday attained the age of eighteen years; looking back on my past life, I see that though I have generally been doing something, yet I have lost much time by reason of not having any regular mode of disposing of it. I do therefore (humbly depending on the assistance of God, and intending his glory), bind myself in manner following: I will rise at four every morning, or as much earlier as I awake; until breakfast (as soon after six as possible) I will study the Scriptures and divinity, from that time to nine in summer, half-past seven in winter, I will learn Edwards' Latin Grammar; from twelve to two P.M. I will do my necessary business, and read some interesting work, or study arithmetic; all the time I can spare between two and five I will give to Latin; from five to six as I walk, I will try to think of what I have learnt during the day; from six to nine I will study anatomy, physiology, and medicine. I will not read any novel, not even a religious one, and very few newspapers. Tuesdays I will devote to sermonizing and preaching. I will not act contrary to this bond unless I find it inconvenient, when I will alter it in writing.'s arroferre " 2 I have every reason to believe that for a long time this bond was most scrupulously adhered to; for I find, at the end of a very large. sketch of a sermon on the Barren Fig Tree,' he notes, "I have written the two preceding pages (quarto) this morning, at six o'clock. There is little doubt but that his intense application laid the foundation of that wasting disease which so soon terminated his useful life; this is intimated by a remark in his Journal. Naturally he was not sufficiently robust to resist the pressure of the great amount of mental exertion which he imposed upon himself. "Brother Campbell's appearance in the pulpit was not very prepossessing as an orator; he was low of stature, and his voice was somewhat feeble, but you might read in his countenance sincerity and fidelity-a determination to aim more to profit than to please. His sermons were full of evangelical truth; conveyed in the most simple and unadorned language, yet clear and forcible; he was not imaginative, consequently was seldom highly impassioned, but still he generally warmed with his subject, and sometimes his appeals were very powerful; he might say with the Apostle Paul, My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power, that your faith should not stand in the wisdom of men, but in the power of God.' He has now gone to receive the reward of his labours." RELIGION. RELIGION! gift of heaven to man, Of every gift the best; Religion! that alone can bring On our benighted way; de yngon twat as To pierce beyond the clouds of tiine, And show eternal day! Religion! messenger divine!: Sent from the throne of God,. yut no dood woReligion! never-failing strength To give the sinking soul Religion! 'tis the star of hope at Htw I wIn sorrow's dark'ning hour, destis and litgThat points to all-sufficient grace, i tivih bus 2011 And shows deliv'ring power...jir meni How 1,Religion 'tis life's evening star! The night of death draws near;~;; across the ingerdi There ar Religion! tis the passport sure The angel's home, God's dwelling-place," G. B. B. ORIGINAL ESSAYS, COMMUNICATIONS, &c. "AN ISRAELITE INDEED IN WHOM IS NO GUILE." BY THE REV. H. O. CROFTS. (Extracted from the "Christian Messenger.") SUCH was the high encomium which the Searcher of hearts pronounced upon Nathanael. It is short, but exceedingly comprehensive; for the phrase, “an Israelite indeed in whom is no guile," embraces all that is lofty in sentiment, pure and elevated in feeling, noble, generous, and good in action. An Israelite indeed in whom is no guile" is the greatest character of any country or of any age; what are all the titles of earth when compared with the title "an Israelite indeed ?" They are vanity. The titles of the great of the earth give no intimation respecting the moral qualities of their possessors, whether good or bad, nor any indication of the conduct of those who possess them, whether useful or injurious. The titles usually given to men are only indicative of high birth, great rank, or extensive literary attainments, and are often possessed by the vicious as well as the virtuous; but the title, "an Israelite indeed," can only be earned and worn by the best of men. The degeneracy of the human race is strikingly manifest in the ambition of men to gain the "honour which cometh from men," and in their indifference to obtain "the honour which cometh from God." They love the praise of men more than the praise of God:" the truth of this sentence the majority of men daily exhibit, and thus constantly show the entire depravity of the human heart till renewed by grace. So utterly depraved are many of our fellows that they would actually consider it their deepest disgrace to have such an encomium passed upon them, and such a title given them, as that of "an Israelite indeed;" but we hope better things of you, and therefore we direct your attention in this paper to the exalted character, "an Israelite indeed in whom is no guile." "An Israelite indeed," means one who is not merely a natural descendant of Israel or Jacob, but one distinguished for the faith and piety of that patriarch, and therefore worthy of his name. Hence, the Apostle Paul, in Rom. ix. 6, says, They are not all Israel who are of Israel." And in the same Epistle, chap. ii. verses 28, 29, he "distinguishes between him who is a Jew outwardly and him who is a Jew inwardly; by the former he means a person descended from Abraham, Isaac, and Jacob, according to the flesh, and observing the outward ordinances of the Mosaic law, but destitute of the faith of Abraham, and not believing in his seed-Christ; by him who is a Jew inwardly he intends one, who, whether Jew or Gentile by natural descent, is a child of Abraham by a lively faith in Christ the promised seed. (See Rom. iv. 16; Gal. iii. 7-29). In like manner, Christ himself speaks of some who say they are "Jews but are not.”—Rev. ii. 9; iii. 9.—Parkhurst. The name of Israel signifies a warrior or soldier of God, a prince, or chief, and includes the ideas of noble and liberal. This illustrious name was given to Jacob on a very memorable occasion. Jacob was journeying from Padan-Aram, the land of his father-in-law Laban, to Hebron, where his father Isaac dwelt. He sent a messenger to Esau, his brother, informing him of his coming, in order that he might obtain favour in the eyes of his justly offended brother. The messenger returned with the distressing intelligence that Esau came to meet him with four hundred men with him. At this intelligence Jacob was greatly afraid and distressed, and divided his people and flocks into two bands; in this extremity he betook himself to prayer. He then prepared a princely present for his brother Esau, and told his servants how to act when they met him. After sending all that he had over the brook Jabbok, "Jacob was left alone; and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint as he wrestled with him. And he said, let me go for the day breaketh. And he said, I will not let thee go, except thou bless And he said unto him, what is thy name? And he said, Jacob. And he said, thy name shall no more be called Jacob, but Israel; for as a prince hast thou power with God, and with men, and hast prevailed." Genesis xxvii. 24-29. This change of name was undoubtedly an indication of the complete change of Jacob's mind which then took place; for after Jacob's wrestling with "the man," and the receiving of the name Israel, we read of nothing but what is great and good in the history of that venerable patriarch. To form a correct judgment, therefore, of the real character of "an Israelite indeed," we must be guided by the meaning of the term Israel, by the conduct of the man to whom this honourable name was first given, and by the general tenor of the word of God: with these guides we may form a tolerably correct estimate of " "an Israelite indeed in whom is no guile." me. "An Israelite indeed in whom is no guile," is a man of lofty, generous sentiments and noble deeds. He has exalted sentiments of the divine nature, character, and government; he considers Jehovah as a being incorporeal and incorruptible, possessed of every perfection, and infinitely worthy of the supreme, unending love, confidence, homage, and obedience of every rational creature; he reverences the government of God, and views with astonishment and joy, the wisdom, justice, holiness and love displayed in the plan of redemption, by which the moral government of Jehovah is sustained in all its dignity, purity, and authority, and yet mercy provided for all guilty penitent men who seek for mercy through the once crucified but now exalted Redeemer. Such being his sentiments of the Divine Being, he willingly presents his body and soul a living sacrifice to God. He regards himself as the exclusive property of Jehovah, and spends his life in the noble work of glorifying God in his body and spirit, which are God's. Israel of old consecrated a tenth of all he had to the service of God; and it is the delight of every "Israelite indeed,” in every age, to dedicate all he can of temporal things to the cause of God, and to the relief of the wants of suffering humanity. That man is not "an Israelite indeed," who turns a deaf ear to the calls of God upon his property, or gives with a churlish heart to those benevolent enterprises which aim to extend pure religion in the earth, and to ameliorate the sorrows of the poor, the unfortunate, and even the erring sons and daughters of men. "An Israelite indeed," devises liberal things; his heart and hand are ever ready, when he has the means, to |