graphy, showing, in one page alone-the others bearing a crowded proportion-no less than ONE HUNDRED and SIXTY-FOUR departures from Samuel's mode of pronunciation. However the publisher, therefore, may have toiled after perfection, stating, that "great care had been taken to copy his peculiar and original style of phraseology and strong provincial dialect," it is anything but the language of Samuel Hick, as it is anything but a compliment to his memory. One professed design in reference to the readers-" that something might be published which would remind them of him, who, though being dead, yet speaketh,'" will remain unaccomplished. Persons well acquainted with Samuel, will be as readily reminded of the patriarch's address to his son, as of him :-"The voice is Jacob's voice, but the hands are the hands of Esau." But admitting the voice to be heard, still it recurs again and again—it is not the language, and one of the evils is, its professing to be what, in reality, it is not.

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The Address, which is in the expository form, and which ought to be designated only the substance of what was advanced, was delivered in the Wesleyan Methodist Chapel, Market Weighton, Sunday, May 23rd, 1824, and was taken down by Mr. William B. P- a ready writer," from whose MS. it has been printed. Such was the effect it produced upon honest Samuel himself, partly from the novel feeling excited by the sudden repetition of the thoughts through the medium of another, upon his own ear, when he was converted from the preacher to the hearer, after service, in the parlour of Miss P—, that he burst into tears-returned thanks to God-and hoped, that, if printed, it would prove a blessing to thousands, when his bones were mouldering in the dust. The hope of appearing in print, cherished by a wish to be useful, moved like a spirit with him through the whole of his Christian pilgrimage— desirous that in death, as in life, the warning voice might never cease to be heard. Its publication requires an apology; and, knowing this, it was purposely withheld from the first edition: and had the biographer consulted either his taste or his judgment, it would have been withheld from the present. But as an imperfect copy has gone forth in harlequin habiliments, for the laugh of the multitude, it seemed due to the body to which deceased belonged, as well as his own character, that it should appear in the homely, yet general costume of his native isle, and not as a stranger and foreignerscarcely to be recognised in his own neighbourhood; for even there, few will be found to say, in reference to the publication in question, "Thy speech bewrayeth thee." It is painful when a man's friendsmerely from the manner of serving him, should be taken for his enemies!

Though there is not anything in the Address, which a reader of the Memoir has not been prepared to expect, with the exception of something like arrangement—for which Samuel, it is expected, is partly indebted to Mr. P.; and though, as a composition, it takes an extremely humble stand, if not utterly beneath critical notice; yet now that it is before the pablic, it becomes the duty of those who cannot but regret its publication in the form referred to, to make, as the friends of the deceased, the best use of its contents. There are two or three references to his own personal history, which are not without interest. His knowledge may generally be traced up to two sources-the sacred text, and his own experience. His first appeal was made to the Bible; and trying its truths upon his own feelings and practice, he immediately proceeded-being satisfied of their accordance with each other-to offer his views to his fellow-creatures, concluding that, on the testimony of two such witnesses, there ought to be no gainsaying, no resistance, but an immediate adoption of what was advanced, without making due allowance, or perhaps even thinking of either the rationality or free-agency of the persons whom he was addressing. He thus often became the textuist and expositor of his own experience; he saw, he felt, he believed; and his assertion was deemed sufficient to convince others.

In speaking of the Supreme Being "soon making a job of it," he was employing the language of his trade, and drawing from his own resources, in reference to his sudden conversion, and also to that of others, as in the case of the innkeeper's wife, whose change was as rapid as his own. The generality of his auditors were in the humblest walks of life; and the manner in which he adverts to the trials and mercies of the poor, brings the subject home to their business and to their bosoms, in a way in which some of our men of refined taste, and of soaring genius, would neither have discovered nor stooped to, some hovering always somewhere beyond midheaven, and others relishing only the beauty and elegancy of language and sentiment.

While some of the distinctions, as in the case of "spirit and soul," in which he appears to have been aided a little by his shorthand friend, are too nice for the discriminating faculties he possessed, there are others in which he appears to advantage; as in the different uses he makes of rejoicing and thanksgiving,-referring the one to the Christian's feelings, and the other to the mercies through which those feelings are excited. His observations on quench not the Spirit" are natural, and the points touched upon, if attended to, such as are calculated to improve the heart. The simile of the "trees," which, by the way, has been partly employed in the Memoir, without the writer being aware at the time that it had been used by

Samuel, is one of those modes of illustration calculated to produce similar effects upon others; and the use of it is no more derogatory to the dignity of the subject-though rather homely withal than the use of a barren fig-tree, dug about and dunged, for the instruction of the multitude. Perhaps not quite so much can be said in favour of his comparison of different degrees of grace with the coinage of the realm; yet, laughable though it be, it contains in it a truth which every judicious reader will at once perceive, without being disposed to push it beyond the meaning intended to be conveyed,-that each succeeding blessing from God rises in real value, in the same proportion as it brings us into conformity with his own Divine image; nor, will the biblical student be much offended, when he recollects that Samuel might be led to the association of religion with the produce of the mint, through his mind hovering like a bird, over the servant that "digged in the earth, and hid his lord's money;" and over that other passage, "The kingdom of heaven is like unto treasure hid in a field; or the female, who, "having ten pieces of silver," lost one of them-swept the house-found it—and rejoicca

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THE ADDRESS.

Rejoice evermore-Pray without ceasing. In every thing give thanks for this is the will of God in Christ Jesus concerning you. Quenc not the Spirit. Despise not prophesyings. Prove all things; hold fast that which is good. Abstain from all appearance of evil. And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ."-1 THESS. v. 16-23.

I HAVE to tell you that you have only an old blacksmith in the pulpit to-night, and that you may look for very plain truths. When I first began to preach, I was sadly afraid lest I should not be able to recollect my text; for I could neither read nor write. But now, blessed be the Lord, I can do both. The Lord is a wonderful teacher; and when he undertakes any work, he can soon make a job of it. I cannot preach a learned sermon; but I can give you the word of God, just as I have it before me.

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"REJOICE EVERMORE."-The text says "evermore." What! rejoice in tribulation, in famine, and nakedness-when there is no money in the pocket, and no meat in the cupboard? Was there ever a man, think you, that could do so? O yes, my friends, I can find you a man that did. What says Habakkuk ? Although the fig-tree shall not blossom, neither shall fruit be in the vine; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord; I will joy in the God of my salvation." Do you think I cannot find another in the word of God? O yes, I can. What says Job, after all his losses and sufferings? "Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taketh away:" and what then? Why, "Blessed be the name of the Lord." Who would have expected this? Not the Infidel I am sure. He would rather have thought that Job ought to have said" And cursed be the name of the Lord!" And do you think, friends, that we are going to be beat by these Old Testament saintsthose that live in the dark ages? No, no. St. Paul speaks about being joyful in tribulation." In the text he says, “Rejoice evermore,”—“ and again I say rejoice." You may do as you like, friends ·

M

but, for
my part, I am determined to enjoy my privilege-to “rejoice
evermore," as here commanded.

"PRAY WITHOUT CEASING."-That is, live in the spirit of prayer:
and pray with your voice as often as you have opportunity. You
may pray when you are at your work, as well as when you are upon
your knees. Many a time have I prayed while shoeing a horse; and
I know that God has both heard and answered me. Were it not for
this inward prayer, how could we "pray without ceasing?" St. Paul
did not mean that we were to leave our business, or our families, and
be always upon our knees. No, no. I have my business to mind,
and my family to provide for: and, glory be to God! while we
"provide things honest in the sight of all men," we may "work out"
our "salvation" by praying secretly to him. But this is not all. We
should have set times for prayer, both public and private: we should
pray with our families, and also in the house of God. It would be a
sad thing, if, in the day of judgment, any of our children were to rise
up and say "I never heard my parents pray:
I may
have heard
them curse and swear, and tell lies, but not pray." Other children
may say--"We have heard our parents pray; for they said the Lord's
prayer, the very first word of which was a lie in their mouths: they
knew that God was not their 'Father;' they neither loved nor served
him; but were of their father the devil." O, my friends, this outside,
this formal religion, will not do, we must get it into our hearts;
then our prayers will be acceptable to God, and useful to ourselves.

"IN EVERY THING GIVE THANKS."-What! for a bad debt, or a broken leg? For parish pay? For a dinner of herbs? For a thatched cottage? Aye, praise God for all things. He knows what is best for us. We have more than we deserve; and we should neither take a bite of bread, nor a drink of water, without giving thanks for them. If we were more thankful for our mercies, God would give us more; but we are by nature so very ungrateful,—either murmuring against Providence, or expecting so much more than common food and raiment that we need a positive command, before we will give thanks for what God gives to us out of his free bounty. You must give thanks, then; “for this is the will of God in Christ Jesus concerning you." Now, the will of God should be law to MAN ; and you hear, that it "is the will of God in Christ Jesus," that Christian men should "rejoice evermore,-pray without ceasing, and in every thing give thanks." Another part of the text is—

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QUENCH NOT THE SPIRIT.”—You that have the Spirit of God, see that you do not quench it. Grace is a very tender plant, and may easily be destroyed. You need not go to bed drunk to quench the Spirit: it may be quenched by neglecting prayer-by giving your minds to foolish and trifling objects-by attending to earthly things