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state of severe cultivation. He was emphatically a philosopher. His understanding was not only strong but fine and delicate. His mind did not take its character from the associations into which he happened to be thrown, but sought out congenial objects, and selected from the multifarious elements of thought, those adapted to its purpose. It did not exert itself merely for the sake of exertion. It drew its inspiration from the objects of beauty which it loved to contemplate."

The following extract will be read with special interest by the preacher of the Gospel. The reader who was in the habit of hearing Mr. Hessel towards the close of his life, will think that there was no faint resemblance between the delineation here given of what a minister should be, and what he himself was. I imagine myself in the pulpit, and I look around on the congregation. It presents a varied appearance-human nature is exhibited under many forms. There are young and old, rich and poor, learned and illiterate. I inquire what are these beings ? For what are they come ? And what must I say to them? If I glance into futurity, I see at the distance of a century, every one of them in a state of unspeakable happiness or misery. Long before that time I shall be in another world, where, in all probability, I shall see some of them. The truth I utter must have an influence upon their future destiny. I am placed here to distribute the elements of life. To some perhaps they will become the means of death; for such fearful transmutations

1 oft take place. Since then I sustain such a relationship to these spirits, does it not become a momentous inquiry : how shall I fulfil the responsibilities of that relation ?

“I have stationed myself where the destinies of immortal souls hang upon my conduct. I might have occupied one of those seats. But since I have voluntarily taken this position, should it not create a deep seriousness of spirit, a thrilling anxiety as to the result of my efforts, a yearning


ÆTAT. 21)




desire that they may have a happy issue--a desire that shall be absorbing, shall make me feel as if I had no interest apart from that of these immortal spirits ?

"I feel a tendency to treat the whole affair with indifference, to pass it over as one among a series of acts which form the routine of human existence. I come here to preach a sermon; they are come to hear one; and that is all. But instantly I check the indulgence of such reflections. A multitude of spirit-stirring inquiries present themselves. Are eternity, and heaven, and hell, objects to be viewed with indifference ? Does not the fearful doom of perhaps a majority of those now before me affect me ? Can I think of the miseries of a lost soul (and, O terrible thought, there is reason to fear that some of those who hear me this night will be lost) and feel no emotions of pity? Do not the bowels of common humanity yearn over the unconverted, exposed as they are to evils too appalling to contemplate ? My soul feels the awful justice of these sentiments; and I am convinced that to dismiss them would be a profanation of the place in which I stand, and a violation of the character I sustain. But what is the character of that preaching whose tone shall be in harmony with these sentiments ?

“I endeavour to place myself out of myself, and to picture the man I should be this night. In imagination I leave the pulpit and seat myself among the audience. I observe the preacher enter the sacred place, and watch every step, and mark every movement of his countenance. He moves as if he were upon some great business. There is a seriousness about his demeanour which the spectators feel. His entrance produces a change in their emotions. If emotions and thoughts could take a visible form, those of a worldly character would be seen to vanish, and deep solemnity to take their place. I see him seated in the pulpit. He does not look like an ordinary man. There is a solemn, unearthly anxiety in his look. All the powers of his mind appear


are clear.

concentrated upon one object, far different from any sublunary care. He has been in a higher region. His spirit reflects the light of heaven and reveals the darkness of hell. He glances at the assembly, and how expressive is that glance ! His hearers feel that their best interests are dear to him. He opens the sacred volume, and all listen as if God Himself were speaking. He announces the subject of discourse. It is an important one ; a practical one, in which all must feel interested. In commencing he is deeply serious, although far from being loud and boisterous. His thoughts and feelings at first escape in gentle accents. He addresses the understanding, knowing that persons require to be informed before they can be excited. His descriptions

His pictures are vivid. His aim is direct. His hearers cannot mistake him. They feel the tendency of his thoughts, they eagerly anticipate his object. There is no dry detail ; no eccentric starting from the line his solemn circumstances have marked out. As he proceeds he gathers a mysterious energy. The light he scattered now diffuses heat. He draws the curtain which conceals the invisible. The busy scenes of earth vanish. Heaven and hell are revealed. Every countenance reflects the light of the one or the gloom of the other. There is not a careless or inattentive hearer ; all are constrained to look in the direction he points. He now feels he has got access to their inmost souls and does not fail to improve the precious moment. He urges the things which belong to their peace. With resistless eagerness


presses the inquiry 'what must I do to be saved ?' He appeals to conscience in a tone which compels response. The affections and passions are aroused. Love, and fear, and hope, start from their slumbers, and the whole moral being becomes intensely awake.-Such is the man I ought to be. Who is sufficient for these things ?!”



AT HOWDEN. Character of his reading—The joy derivable from

the Divine Omnipresence-Remarks on affliction-Death preferable to uselessness-A Presence which pervades creation-No disgrace in industry-Comparison of Howe and Owen—The design and proper mode of education-Aphorisms on the communication of thought as a means of improvement.

SUNNY moments, in which subjects previously wrapped in gloom appear distinct and radiant, visit every mind. Reflecting minds often experience periods when mental energy flows with tidal force. Such a period Mr. Hessel was now experiencing. No sooner had he arrived at Howden, than he began to feel the invigorating influence of balmy air and agreeable society upon both body and mind. The latter gradually recovered its elasticity, and soon exhibited a vigour which he never greatly surpassed, and a fertility which he never afterwards equalled. Between the 5th of Dec. and the 20th of Feb., he filled a 12mo. memorandum book containing 177 pages, 35 lines in a page. He sometimes wrote from seven to ten pages a day, besides letters to his friends. The subjects on which he wrote were extremely varied, suggested partly by what he was reading.

Some index to the character of his mind will be furnished by a knowledge of his reading at this period. I find a paper dated Aug. 8th, 1836, and headed : “Reading during the last eight months. Howe on delighting in God. Living Temple (part). First and last volume of Robert Hall's works. Jeremy Taylor's Sermons (2 vols). Barrow's Sermons (1 vol). Chalmers' Sermons (1 vol). Edwards' Sermons (a few). Foster's Essays (carefully). Greater part of Baxter's Saint's Rest. Life of Baxter-of Urquahart

-of Dr. Mason Good-of Cowper-of Sir James Mackintosh-of Owen--of Jonathan Edwards (greater part of Boswell's Life of Johnson (1 vol.)—of Burns. Good's Book of Nature (2 vols). Butler's Analogy. Combe's

( Physiology, &c. Brighain on the Influence of Mental Cultivation, &c. Ramidge on Consumption. Dick on the Improvement of Mankind. Pye Smith's Scripture Testimony (1 vol). Horne's Introduction (some parts). Reed and Matheson’s Visit to the American Churches (greater part). Brown's Philosophy of the Human Mind (part). Mackintosh's History of England (first vol). Random Recollections of the House of Commons. Characteristics of Goethe by Mrs. Austin. Howitt's Book of the Seasons (greater part). Milton's Prose Works (several pieces). Abbott's Corner Stone. China and the English. Cowper's Letters.—Poems (more than half). Paradise Lost (greater part). Some parts of Shakspeare-together with several other volumes, also numerous articles from BlackwoodEdinbro' Review_Metropolitan—Quarterly-Eclectic, and many little things I cannot remember.”

“ The following division has struck me,” says he, in some observations headed “ Mind.”—“ 1. The moral faculties ; requiring daily exercise in prayer and praise to God, and in deeds of benevolence to man. They must be cultivated by the Scriptures and the agency of the Spirit. 2. The intellectual faculties. Vigorous efforts of reason-exercise in consecutive thinking. The acquirement of new ideas from the various sources of information. The exercise of imagination in forming new combinations of ideas. 3. The social faculties. The gift of speech is the principal instrument in

. turning all the other faculties to good account. Power of reason, splendour of imagination, or copiousness of information, will be of little avail unless we are able to communicate. But practice alone can enable us to do this. A day should

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