who are themselves straitened in their circumstances by the high price of provisions; and, in the next place, through them, relief in some small degree might be administered to the members of churches, "the poor of Christ's flock,” and the regular attendants on the ministry of the word, whether dispensed by the pastors, missionaries, or Scripture readers. The Committee would thankfully receive special contributions for this object, and use their best discretion in administering any funds which may be placed at their disposal. They would respectfully entreat every individual who reads this statement to regard himself personally addressed, and to consider whether it is not in his power to aid in an object, for which every feeling of humanity, and every principle of religion, so powerfully pleads. Contributions for this special object will be gratefully received by the Treasurer, Thomas Coombs, Esq., 14, Ludgate-street; or by the Secretary, the Rev. T. James, at the office of the Society, Blomfield-street, Finsbury, London. Errata.-In line 10th, page 47, of our last Number, for "violence was often perpetrated," read, "once perpetrated." COLONIAL MISSIONARY SOCIETY. Commencing Labours at Port Stanley, a new Station in Canada West, by the Rev. W. P. Wastell, previously at Guelph, in the same Province. THIS letter is made public, for the purpose of showing by what means the cause of Christ in the Colonies must be everywhere first introduced, and take root, as it spreads forward over the face of the country. It is apparently a true missionary process. It is so in respect both to the labours of our brethren, and to the necessity that, during these their first efforts, they must derive their personal support chiefly from the parent land. But in proportion as these efforts are purely missionary, in the same degree are they urgently called for by the spiritual wants and temporal straits of the people. "St. Thomas's, Canada West, Sept. 4th, 1845. "My dear Sir,-In the gracious providence of God, the new Congregational chapel, Port Stanley, is now completed, and regularly used as a place for Divine worship. It is a neat, respectable building, exactly suited to the place and people. As almost everything connected with the erection, as well as the obtaining of funds, has devolved upon myself, it is highly gratifying that the undertaking thus far prosecuted gives general satisfaction. "I have feelings, however, connected with it, in which but few here can participate. I view it as the fruit of toils and prayers; of the gracious interposition of my Lord and Master, to sustain his unworthy servant in a situation of great difficulty; of his purpose to compassionate a class of our fellow-creatures, and, to a considerable extent, of our fellow-countrymen, who are verily benighted; of his plan to carry on the work of redeeming mercy in this region. "The opening services took place on July 20th, when my brethren, Clarke, Nall, and Silcox, officiated. The entire proceedings were truly solemn, and appeared to awaken a very lively interest. This being the first chapel ever built here, not only the whole village turned out, (as we say,) but the whole country for miles round. It is supposed that 500 persons were present, about double the number the chapel will accommodate. "At the ordinary services since, the attendance has been encouraging, and, for the population, numerous, amounting on Lord's day mornings to 140; somewhat more than half the entire inhabitants. To advance to this state of things, my dear brother, has cost me more than I can describe. It would never have been accomplished had I not made myself responsible for some 300 dollars towards the sum of 900. The whole question was of course often canvassed, on the highway, behind the counter, &c.; and the decision was, the chapel would never go up, as every previous attempt had failed; then again, that it would never be finished, for we had not counted the cost; and now, that it will never be paid for, as many who signed to subscribe anticipated the whole would fall through. I rejoice, however, that half has been paid, half the remainder is considered safe, and the whole is not to be paid until July, 1848; by which time, we trust, uniting effort, and Heaven's blessing, will prove that when weighed in the balance we shall not be found wanting. Thus far I have acted as a pioneer at Port Stanley, and to God be all the praise for the success which has attended the effort. "Now the trial commences, by which it will be shown how the position thus assumed will be sustained. May God interpose in future as he has hitherto ! I have two services on Lord's days; Bible-class, lecture, and prayer-meeting, weekly. I frequently have occasional services on other men's foundations, for there are no vacant rooms. I still live at St. Thomas's. Port Stanley is physically a region of disease and death, from lake fever, &c.; and the brethren, Lillie, Nall, and others, who have examined the case, advise me to remain as I am. I have attempted to occupy St. Thomas's, but ultra influences are against us; even these, however, may yet be overcome. "There are forty pews in the chapel which will be let some supposed all would be free, but, having been undeceived, have retired. Prevailing principles and practices here are inimical to the support of the Christian ministry; still nothing but that ministry, under God, can recover the people from the snare of the devil. The field is truly missionary: the income must of necessity be small. I have a faithful few, and our sabbath-school promises well. I wish ever to feel that I am a pioneer for you in the work of the Lord; and would here quote from brother Roaf to me, under date April 1st; I am glad, very glad, to find you so much encouraged by your cause at Port Stanley, and the indications of God's favour. I trust that you will soon be able to introduce some young brother to your station, with a prospect of his being supported, and see your way clear to a more congenial sphere of labour. God often leads us by a way we know not, and is by one series of dispensations preparing us for another of a different character.' Oh, pray for me, that as a steward I may be found faithful. Please lay this before our Committee; and believe me, as ever, yours, "W. P. WASTELL. "To the Rev. Algernon Wells." THE CHRISTIAN WITNESS, AND CHURCH MEMBER'S MAGAZINE. MARCH, 1846. Theology and Biblical Illustration. ORDINANCE OF PRAISE. Speak to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord."-Eph. v. 19. SINGING is a natural, a spontaneous and vocal expression of our joy. joy. When the mind is at ease and happy, and especially when it is in a state of exaltation, and swelling with emotions of delight, it breaks forth in expressions of gladness. Perhaps the first strain is simply a rapturous exclamation included in one sentence, as "Bless the Lord!" 'Rejoice in his name!" The next is a recitative, or chant of some pleasant and important event. This is a kind of tuneful pronunciation, more musical than common speech, and yet less musical than song. Then comes melody, a sweet or bold, but undulating air, implying a more quiet and sentimental state of mind; and then harmony, in which numbers join in different sounds; some moving more slowly and others more rapidly; now sending forth a plaintive solo, and now pealing in full chorus, and swelling the tide of human joy, exhibiting the skill, as well as the soul of song. It cannot be surprising, that He who has made us capable of uttering these sounds, mingled or alone, and from which we derive so much pleasure, should require us to use them in his praise. Surely, nothing can give such pathos, such sublimity, such exaltation to the strains of music, as topics connected with the creation, the events of providence, the wonders of redemption, and the glories and blessedness of heaven. Singing was instituted under the Mosaic dispensation, as an interesting part of public worship. Great attention was paid to its due performance. Not only were there singing men and singing women, who devoted their entire time to this service, but instruments of great variety and of great sweetness power were called to aid the human voice. and You can easily imagine how the people would be electrified, borne away; now elevated with joy, and now affected to tears; now swelling the chorus with their own full voices, and now held in breathless silence as the solitary voice gave out its plaintive, and seemingly distant tones, or as the multitude of singing men and singing women poured forth their bold and impassioned strains, accompanied by harp, and tabor, and sackbut, and dulcimer, and cymbal, and trumpet, "entrancing the senses with sweet melody." How deeply affecting, nay, how overpowering must have been this service at the dedication of the temple! Imagine to yourselves the thousands of Israel assembled together. The priests in their vestments coming out of the holy place, and standing before the people. And the singers, the sons of Asaph, with their sons and brethren, arrayed in white linen, lifting up their voices with the trumpets, and cymbals, and instruments of music, and saying, "Blessed be the Lord, for he is good; for his mercy endureth for ever;" and then you may form some faint idea of the sublime and joyous emotions awakened by this service. It is true, indeed, that the pomp and splendour and expensive arrangements of this part of worship ceased when the Christian dispensation was established. How much this change originated in the necessity of the case, and how much from the character of the new dispensation, it would now be difficult to decide. The Jewish was a national religion. But Christianity was the religion of the individual. One had much of external splendour-the other was intended to be simple. One addressed the senses-the other appealed to the understanding. One was better suited to the infancy of the mind-the other to the mind in its spiritual manhood. These differences in the two dispensations may account in part, at least, for the modifications which took place in the worship of God. Singing was, however, inculcated on the disciples,-that in apostolic times they sung psalms and hymns, &c., is placed beyond a doubt. And as this duty is founded in man's nature, and in his relations to his Maker and Benefactor, it is as obligatory now as it has been at any previous period. Let us consider then, I. How we ought to sing. Singing is an act of worship. Prayer is indeed an act of worship. But these two exercises, singing and praying, are different. In singing, we exalt our Creator. In praying, we humble ourselves. One is the language of confession, the other the language of thanksgiving. When we sing, we bless God. When we pray, we condemn ourselves. One, is the breathing of desire for needed blessings; the other, is the joyful acknowledg ment of blessings already received. We see then, that although prayer and singing are both acts of worship, they are different in their nature, their objects, and the manner in which they should be performed. Singing should be performed in a spirit of joyous thankfulness; prayer in a spirit of humble penitence. In the former, we may rise into strains of holy exultation; in the other we may fall down before him with all lowliness and deep self-abasement. Singing chiefly fixes on God's goodness-praying chiefly refers to man's imperfections. So different are these two services, and yet both, when properly performed, cannot fail to honour God and to profit those who engage in them. Singing is the elevated, joyous, and grateful expression of the soul, uttered in tones of melody or harmony. It has for its object the praise of God. It discourses sweetly of his perfections; it rehearses his wise and gracious dealings; it extols his forbearance; it exults in his redeeming mercy; it breaks forth in the language of hope and rapture, while it chants the words, "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth." You see then its nature. It is the soul adoring, admiring, honouring, praising God. It is the mention of his benefits with grateful and joyous lips. It is feeling, sensibility, affection, gratitude, pouring forth their full tide of religious emotions in tuneful sounds. They who thus sing make melody in their hearts to the Lord. II. What ought we to sing? If the views which I have just presented be correct, and I have no doubt they are, you see the folly and absurdity of a large portion of the hymns that are now in use. They are chiefly exhortations to Christians or to sinners. They are not, as all hymns for public worship ought to be, addressed to God, either declaratory of his character, or his doings, or of our own condition, on which we ground our supplications and thanksgivings. The hymns to which I allude may contain very true and important sentiments, but then they are not suitable to be sung. There is no worship of God in them. They do not aid us in drawing near to him. They furnish us with words to talk to men, but not to address our Maker. We become exhorters, not worshippers. We sing of men's faults, not of God's goodness. We chant their follies, not his perfections. Now it seems to me that every hymn should be a direct address to the Deity, either extolling his glorious attributes, or praising his creating and preserving goodness, or acknowledging his providential and gracious blessings, or declaring our own dependence and sinfulness, and entreating his blessings upon us for time and eternity; or thanking him for personal, domestic, or national mercies. It is thus the soul comes as it were into the audience chamber of the Deity, to thank and adore and magnify his holy name. All mere hortatory hymns, however good they may be as to their sentiments, are, in my judgment, utterly unfit to be sung or said in public worship. They may be read with profit in private, but should never be publicly sung. III. Why should we sing? If we consider singing as an act of elevated religious worship, in which we express our faith in God, our admiration, and reverence, and confidence, and joy, we may readily infer why the singing of his praise is made our duty. First, God is honoured. Secondly, we are greatly benefited. 1. God is honoured. "He that offereth praise," says the Almighty, "glorifieth me." Although he needs not our worship, yet he condescends to be pleased with the just and exalted sentiments which we express in regard to him. He is pleased that we think well of him, that we are grateful, that we are confiding, that we reverence and love him, and that we express these loyal and just sentiments in harmonious and joyous tones, and in unison with our fellow worshippers. We 2. But especially should we sing, because we ourselves are benefited. cannot give sincere utterance to elevated strains of admiration, and thankfulness, and trust, and hope, and joy, without these inward sentiments being nourished, increased, and strengthened. We become more loyal to God, more courageous, more firm, more zealous, and more true to our religious principles, than if we had never sung. The sentiment was founded on a knowledge of man's nature, which was uttered long ago by a British statesman: "Let me make the songs of a nation, and I care not who makes its laws." How many local and national songs there are learned in infancy, and made sacred by the earliest associations of home, which when sung at the distance of thousands of miles will bring tears to the eyes and awaken a love for the scenes of youth, for kindred and country, which death only can extinguish. So it is with the songs of Zion. There are sweet and tender sentiments and recollections, connected with a sense of guilt and a Saviour's love, and a hope of heaven, and the fellowship of kindred minds, which can never be repeated in all future life, without quickening the sensibilities, and inspiring the high resolve and the firm purpose, that whatever others do we will never forsake the Lord. It is a melancholy thought that some of those who have had the finest conceptions of the powers of the human voice, and the capacity to apply its exquisite tones to the most exquisite sentiments ever uttered by man, have given melancholy proofs that they were indebted for their attainments in vocal music, not to high moral or religious sentiments, but simply to a most delicately organized nervous system, and to the diligent cultivation of musical science. Never be satisfied with such attainments. Never be contented with the cultivation of your voice, for the sake of administering to the pleasure of others. Seek first to please God by the adoring, and joyous, and sublime sentiments you express; then will you find he that offereth praise glorifieth God, and your songs on earth will be but the prelude of that great and everlasting song which shall be heard in heaven. PRECIOUS FRUIT OF AFFLICTIONS. EXILE from the sanctuary to the lone sick chamber is not preceded by foretastes or anticipations of "the peace that passeth all understanding," which is often found there, by meek sufferers. They have to lie down for some time, "under the mighty hand of God," before they feel "the everlasting arms underneath them;" and to drink the bitter cup, before angels strengthen them. But they are both sustained and soothed eventually. When their furnace is at the crisis of its heat they find that Jesus is either watching it as a refiner, or walking in the midst of its flames as a deliverer. This experimental fact is of as much practical value to us, as the doctrinal value of John's supernatural enjoyment. It does not prove nor illustrate so much of the Divine power and glory, as the Apocalypse did; but it does prove, that the same eye which was upon John in Patmos, and the same hand which upheld him in solitude, are upon every house of mourning and calamity, where the heart of the sufferer is right with God. Ask any conscientious Christian, who has endured a great weight of affliction, whether he was left to bear it in his own strength, or without any conscious sense of the Divine presence. He will tell you without any hesitation, that he never enjoyed the hope of salvation, or the light of the Divine favour, so much as then. His very look and tone will prove the truth of his words, when he assures you that he could not have believed it possible to render him so calm, resigned, and happy, as he felt when in deep and dark waters, where all human help was vain. Let us not, therefore, be too much afraid of deep and dark waters. They can be divided, like Jordan and the Red Sea, or illuminated with glory, like the Egean around Patmos. And even if the lonely exile of affliction be not cheered by "strong consolation," it is not unprofitable nor without compensation. Visions of glory and exhilarating manifestations of the Divine presence are not the only things which do us real good, or which authenticate the work of the Holy Spirit upon the heart. John saw, during his exile, dark visions of time, as well as bright visions of eternity; and the former were as useful for time, as the latter for eternity. The one prepared him for the vicissitudes of this world, and the other for the fellowship of the next world. And we are no losers by affliction, if we learn nothing in the furnace but the extent of our dross. That opening of the heart which reveals to us "the plagues" of our heart, in all their vileness and inveteracy, until we tremble at our own depravity, is as much wanted in order to endear the Saviour, and deepen our dependence on the Sanctifier, as any comfort we long for or set a high value upon. No opening of heaven to faith or sight could do us so much good as this revelation of the heart, if we be yet but halfhearted in prayer or penitence. We have not therefore suffered for nothing, nor without help from the Holy Spirit, if we have been shocked at the discoveries which the furnace made of our dross and tin. This is indeed a sad sight—a painful lesson-but not less useful eventually, than "joy unspeakable and full of glory.' John's first visions and lessons in Patmos so overwhelmed him, that he "fell as dead" at the feet of Christ. But as that shock of fear was not the forerunner of despair or ruin, so humiliating and even horrifying discoveries of our own |