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on fire), to-day resorting to some well-known haunt, “to-morrow to fresh woods and pastures new;" now slaking their thirst in some cool stream or gushing spring, or shunning the noon-day heat beneath the shady honeysuckle or feathery mimosa. As they roam across the boundless plains, there is a freedom and elasticity in all their motions which domesticated animals seldom exhibit; and yet, in the midst of one's admiration of such a scene, it is painful to mark the contrast between the fine promising colt, as yet "by spur and bridle undefiled," and some broken-kneed and wind-galled stock horse, who has for a time rejoined, but finds it difficult to keep pace with his old asso

ciates.

Their rambling propensities are, however, as in the case of cattle, counteracted by the strong attachment they acquire to any spots on which they have been depastured for a time, but especially to the places where they have been bred: were it not for this, the trouble in keeping them within reasonable bounds would be endless; and even as it is, when horses are removed from pastures on which they have been reared, they must be closely watched for some time subsequently, or they will ramble back again from incredibly long distances, having been known to make their way home, through every obstacle, for 300 miles.

From the mode of life they lead, restrained in their wanderings by no bounds, unaccustomed to the hand of man, and not dependent upon him for food, they learn to look upon him with alarm and suspicion, and it requires some manoeuvring to approach them without creating a premature panic. A stockkeeper would be able to go through the midst of a herd without causing much disturbance, while a stranger to their habits would disperse them at once by his approach. It requires a kind of craft to make them imagine you have come among them accidentally, and not for any ulterior purpose, as they have a most feminine instinct in guessing "what your intentions are ;" and if they suspect you are come for the purpose of driving them into the enclosures, they make off at once, thereby defeating your first object, which is to make sure, before you start, that the animal you are in quest of is amongst them.-Bush Life in Australia.

THE TWO EMBLEMS.-She had her picture drawn with her right elbow leaning on a rock, carelessly stretching forth her hand to a stream of water, which, gushing out of a grot, fell on her hand, and immediately fell off. The water and the rock were two emblems. She had found earthly comforts unstable as water, and therefore not much to be regarded, but to let come and go without con

cern; and her only support, under all the varieties of troubles and disappointments, had been the leaning on that Rock of Ages, whence she had sucked honey and oil to sweeten and soften all crossest disappointments, adding, "The LORD liveth, and blessed be my Rock; and exalted be GOD, the Rock of my salvation!"Clissold's Sacred Memorials.

Church News.

S. JAMES'S, ENFIELD.

THE Dedication and School Feast of the district of S. James's, Enfield, was celebrated on Wednesday, the 6th inst. At half-past ten, A.M., the Clergy, vested in surplices, stoles, and hoods, entered the Church in procession, and seated themselves stall-wise. The Litany was chanted by the Rev. W. B. Flower, of Christ's Hospital, to the service used in the Parish Church of S. Peter, Leeds, and the responses, &c., were given by the choir of S. James's, assisted by that of S. Philip's, Stepney. During the Introit, "Be thou faithful unto death," (which was sung to the fine old music to which it is set in a recent publication by Mr. Spencer,) the Celebrant, Gospeller, and Epistler, took their places within the sacrarium. The sermon* was preached by the Rev. William Scott, of Hoxton, who took for his text

"O come, let us sing unto the LORD. Let us heartily rejoice in the strength of our salvation!

"Let us come before His presence with thanksgiving, and show ourselves glad in Him with Psalms."-Psalm xcv. 1, 2.

One of the chief objects, Christian friends and brethren, which ought to be present to our minds this day, is the feeling of gratitude. Gratitude can only be shown forth by practical actions; and it has been thought desirable that we should, by some actual work of Christian love, practically show our faith by deeds. It is upon this account that I have sought to connect our dedication feast with an offering to Him Who, in so many ways, has been, especially in this place, good to us all.

Seven years have now elapsed since, by the chief earthly Shepherd of this flock, I was intrusted with pastoral care over this place, and with a commission to administer the evangelical means of grace to you. It remains to think whether such an occasion would not lead naturally to give some account of my stewardship, an awful thought, indeed, to one who cannot, on such an occasion, but feel deep humiliation for the many sins of omission and commission which the recollection of that ministry, so coldly and imperfectly discharged, must recal. And yet, not in vindication of such neglects, but still in some measure that my own inability should not reflect discredit on the Church, I may mention some especial difficulties under which I have had to labour for and among you.

I cannot forget the extreme dangers under which my youth and

*This sermon, prepared originally for a similar occasion at Christ's Church, Hoxton, was preached in substance at S. James's, and is now printed at the request of the Clergy present. We print it as originally written.-[ED.]

inexperience have placed me; such dangers have, perhaps, occasioned me many falls, for which I seek your intercessions at GoD's throne; and at the same time I ask your prayers for that additional strength, with which I cannot but be conscious, if anything has been done, I have been in some measure supported in many difficulties and trials. The work of the ministry in this place was, and is, beset with unusual difficulties; some incidental to the state of society, some referable to the peculiar circumstances of the Church, some existing in local circumstances alone.

To these I may briefly in order refer:-Society, as at present existing in England, is very defective in the cultivation of religion among the great bodies of which it consists. The poor are so trammelled with engrossing occupations, that, shocking as is the confession, we have scarcely means at our disposal of attracting, or even of reaching, what are called the masses. Unless he is already imbued with a sense of religion, it is impossible, humanly speaking, to reach the labouring man. He is not at home from morning till night; and it is only indirectly that he can be influenced by the Church. It was from a firm and increasing conviction of this sad fact, that especially such celebrations as these, are intended, perhaps remotely, but not on that account less practically, to show that the Gospel is a fact, and a living power. I believe that the surest way of attracting him in whom religion occupies few thoughts, is not so much, or so restrictedly, by addressing religious language to him, which he is, by neglect, utterly incapable of understanding, but rather by presenting to him the Church at work. My aim has, therefore, been to give abundant services, to establish schools, to encourage visiting, and the practical charity of alms-deeds. In the long run this must tell; and I am not without confidence that it has told even among the careless here. Prove to a man that you care for his children, for their education and for their soul's salvation,—that you care for his comforts and consolations in sickness and poverty, and that your religion is something more practical than mere sermons, and his heart will open sooner or later. It is not in human nature, even at its lowest, to resist the silent appeal of duties at least attempted to be discharged.

It was with the same aim that I have established the service of morning and evening prayer daily, and, at least, some order and decency, if not some dignity, in the conduct of the public services; first for the glory of GoD, and next for the salvation of men.

For the glory of GOD I say; for who can believe that He, Who sought the best and choicest offerings under the gorgeous temple of the law, should allow that He was better served under the Gospel in meanness and beggary? We, who have received God's choicest gifts the riches and plenteousness of a bountiful creation,―shall we not do what we can, by way of thankfulness to Him the Giver of good? Natural religion suggests that we should give to GoD

of His own. We, who have gained those great and precious promises of salvation and sanctification, of which the milk and honey, the butter and wheat of the temporal Israel were but types and promises, shall we not make similar offerings for more abundant and permanent entrance into the true land of promise, the Church of GOD? If, under the tabernacle dispensation, the daily and bloody sacrifices of expiation were offered, now that the one everlasting Sacrifice for sins has been consummated, are we not bound to offer the daily sacrifice of willing hearts,—of thanksgiving for mercies received, and of prayers for grace to avoid temptation, and to repent us truly of our sins past, and to seek for strength amidst the manifold dangers of this life? Still more are we bound to offer the great commemorative sacrifice of the Eucharist, which ensures pardon to the penitent and strength to the striving; not only because it pledges such grace to the individual Christian, but because in it is visibly set forth the presence and empire of GOD, and our high communion with the angelic hosts-with the faithful departed

and with the Church triumphant, as well as with all the Church militant here below. So, also, of that comely order, which, not without some measure of success, we have gradually introduced in our more solemn celebrations of prayer, and praise, and sacraments. Not only are they recognized by the prescript order of the Church, but they are a main part of that natural religion, which is in itself one of God's own gifts to man. GOD gives us a natural sense of beauty and formal order; why should we neglect this in religion? We are Christians; we are regenerate; we occupy imperial state in the great economy of things. And when we thus more nearly approach GoD, in the place where His honour has chosen to dwell, let us approach Him with our costliest gifts,—with our most adorned solemnities, - with all appliances which may cheer the heart, and elevate and inflame our piety. Music, singing, ornament, pomp if you will, cannot be naturally displeasing to GOD, or else He would never have required them of His chosen people; and if it be said that they are unsuited to the economy of grace, then are we forced to the disparaging thought that the Church, in all ages and countries, which has encouraged and sought such decent order and dignity, has never yet understood the counsels of GOD. It is for such reasons that I have encouraged, and still desire to increase, such comeliness in the outward conduct of Divine worship, as we may be permitted to compass. I may, therefore, claim with some confidence, though with no boasting, that, in ordering the external of public service, I have arrived at one of those means by which, under GOD, the present state of society may be most religiously affected.

And yet I am not without conviction, that the peculiar circumstances of the Church have, viewed from one side only, been unfavourable for the immediate success of such principles. We are in

all visible things under the condition of change. Old forms and modes of thought are breaking up; men's minds are unsettled; nay, even in religion, the progress from apathy or neglect must be accompanied with distrust and trembling solicitude. Men are quitting neglect, but earnestness is an untried field for us all. We know not to what trials even its profession may pledge us. We are reluctant to follow even duty, feeling that we are as yet incapable of its saving, but at first heavy, yoke. And then Satan has taken advantage of this indecision. He has tampered with our steadiness and resolution; he has suggested doubts and suspicions; he has checked our progress, by instilling ungrounded, yet powerful, apprehensions. In this place, in particular, we have been subjected to unkind misconstructions; to unjust suspicions; nay, to slanderous reports of sinister objects. Be it so: it is part of the cross; unless such were laid upon us, we should not be fit to bear that cross. But though I have been moved, I have not been moved to abandon what I conceive to be duty; or from the desire of popular applause, or from the fear of popular dislike, have I ever sought even to yield to the intimidation of those who were not only ill-informed, but ill-intentioned. I knew that in my most humble measure I was engaged in the cause of the Church; that I was but following the plain commands of the Church; that I was but teaching the unquestionable doctrines of the Church. Consistency, and a sense of duty, is the sole ground upon which I have claimed, and in a measure won, your confidence.

And bear with me, Christian brethren, if I state distinctly, that I consider these great principles quite as much your affair as mine. I am grateful, most grateful, for that measure of love and co-operation with which you have, without a murmur, seconded my endeavours. But ours is no party cause; I seek to uphold no sectarian or personal considerations. You are just as much concerned in the purity of Gospel truth, and in the furthering, by evangelical means, the glory of GoD, as I am. Bear with me if I say I do not thank you for anything which you have done, or will do. I should be sorry to place Christian duty on so low and contemptible a ground as personal affection to an individual. Such affection I do prize most highly but you are called upon to act upon higher motives. In struggling for such against popular misrepresentations, remember, I beseech you, that my battle is yours. Yours the duty, yours the responsibility, yours the reward. All these things against which the world clamours,-the orthodox faith, the spread of the Gospel, the extension of the means of grace, the full privileges of the Church ministered to all the laity, without stint or compromise, are no more my affair than yours. Nay, all those minor things, points of order, rubrics, vestments, ceremonies-in them, because they are the visible signs of higher and universal truths, you are as much concerned as I am. In supporting me, therefore, you

VOL. IV.

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