to assemble for prayer, reading the Scriptures, and exhortation. Mr. Reid, after labouring in Shetland for forty-three years, and after carrying the Gospel to many of its dark and dreary parishes, fell asleep in Jesus; came to his "grave in a full age, like as a shock of corn cometh in in his season," and entered into rest. Many seals of his ministry went before him to glory; some have since followed him; and not a few are waiting for the day when they hope to meet him among the spirits of the just made perfect. In the islands he was universally known, and esteemed, and loved. It was a sufficient recommendation for a preacher going into the country to itinerate, that he belonged to Mr. Reid's connection. To be a fellow-labourer with him was an ample passport into the confidence, Christian affection, and hospitality of all classes.

Mr. Kerr, pastor of a church in Cambuslang, Scotland, resigned his charge, and went to Shetland as a Missionary in 1825. For thirteen years he itinerated there with great faithfulness, devotedness, and zeal; performing, as far as possible, the duties of pastor to certain small churches in different parts of the country. He preached more or less in every parish on the main land, and in most of the islands. He was indefatigable-neither the darkness of the winter evenings, nor the violence of the weather could deter him from fulfilling his preaching engagements, to whatever distance. In the year 1826 he visited the island of Foula-a gigantic rock which rears its head in the western part of the group of islands, about twenty-four miles west of the main land. Its whole western side is one continuous cliff of variable height and awful grandeur; its highest point is about 1500 feet above the level of the sea, which is very deep close to the rock. The island is about four miles long from north to south, and about three from east to west. The number of families on it is thirty-six, and the population about 136. Here Mr. Kerr formed a Congregational church, consisting of thirty-three individuals. They had no means of edification but prayer, reading the Scriptures, and exhortation; yet he found more devotedness of heart and life to God among them than in many other places where greater opportunities of edification were possessed. Ten years afterwards he again visited them, and found them growing in grace, walking orderly, maintaining the credit and respectability of their profession, and shining as a light, however dimly, in a dark place. Some of the brethren had been led to attend to the concerns of their souls by means of the visit of Messrs. Reid and Paterson; while others of them had been brought to the Saviour by the means which they enjoyed among themselves.

The beginnings of the good cause in Foula were very small. It had its commencement in the conversion of a man who had been a soldier in Fort Charlotte, Lerwick; and who, when there, had heard Messrs. Haldane and Innes preach, when on a missionary tour to Shetland in 1799. Some time after his return to his native isle, he received a present of books from a friend in Ireland; among which were Ambrose on "Looking to Jesus," and "Baxter's Call to the Unconverted." The Spirit of God accompanied the reading of these books, especially the latter, with such saving influence as led him to the Cross of Christ, where he found peace in believing. He now felt deep concern for all

around him, for whose souls no man seemed to care; and from henceforth he collected the people on Sabbath-days for public worship, when he read to them select portions of the above authors, together with the Sacred Scriptures. This caused no small stir, especially as he now devoted the Christmas evenings to such meetings, which formerly had been devoted to playing and dancing, conducted by the same individual, he being the principal fiddler in the island. He continued his meetings amidst many discouragements, and with little visible success. So far, however, he was successful, that, in the year 1817, a church was formed, consisting of four members; and shortly afterwards, another individual, an elder in the Established Church, was added to them, and proved a great acquisition to the cause. Being possessed of good natural talents, as well as genuine piety, he soon became their "chief speaker," and to this day continues his labours of love among both old and young. The numbers of members now in fellowship is forty-eight, besides some who have removed to the main land and to other places. A sabbath-school, in connection with the church, numbers about fifty scholars, some of whom are grown-up persons. All the inhabitants of the island assemble with the church every Lord's day, with the exception of nine persons adhering to the Free Church, and twelve belonging to the Establishment, who meet together, free and bond, for worship in the parish kirk, and receive a visit from their ministers about once a year.

On the 29th of July last, Mr. Fraser, a native of the island, was ordained to the pastorate of the church. At no former period have the inhabitants of this rock in the ocean enjoyed the labours of a resident minister, and, of course, they had never before witnessed an ordination service. The chapel was crowded to excess; many stood without; and all seemed deeply interested.

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Many other itinerants, besides those already noticed, have laboured in the Shetland field; and there are, at the present time, some faithful men employed preaching the Gospel in these islands of the sea. All have hitherto been wholly or partially supported by the Congregational Union of Scotland. And there are some of the native brethren, who are partially engaged in the work, whose labours have been beneficial to the country, who receive aid also from the same Society. It was chiefly through the instrumentality of such brethren, that, some time ago, a revival movement took place, when not a few of the Shetlanders were turned to the Lord. amount of good that has been effected by these evangelical labours, it is impossible to calculate; but, since 1799, ten churches have been formed in the Shetland Isles on New Testament principles. These churches are composed of upwards of 600 individuals, scattered over the length and breadth of the islands, who are walking together in Christian fellowship. Many have died since the first of these churches was organized, and have joined the assembly above, and are now before the throne as jewels in the crown of the Redeemer, and are the fruits of itinerant preaching. A pastor of one of these churches, giving a sketch of the result of labour bestowed on Shetland by Congregationalists, says: "In comparing the moral condition of several parishes at the present moment with

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their condition fifty years ago, one is powerfully reminded of the language of an elegant writer, in reference to the effects of the Gospel when first preached among the nations. Idole,' says Claude, 'fell; temples were demolished; oracles struck dumb; people's ancient habits changed; old superstitions annihilated; and all the devil's charms, wherewith he had stupified mankind, were dissolved. It is not enough to say, this is the finger of God!-we must rather exclaim, this is the outstretched arm of the Almighty!'"

In a word, taking everything into account, there are but few parts of the world, in proportion to the money expended, and the means used, which have, in the present century, produced a richer harvest of souls than the Shetland Isles. Surely the good that has been done there should stimulate to continued and increased liberality in giving aid to these devoted men, who labour for souls under great and numerous privations. Most of the veterans who first occupied the field, and whose labours the Lord greatly blessed, have been called away, and now enjoy their reward; and if they shall be succeeded by men of like piety, zeal, and energy, it may be expected, that ere another generation shall have passed away, the wilderness and the cities thereof shall lift up their voice; the villages that Kedar doth inhabit, and the dwellers of the rock shall sing; yea, from the top of the mountains they shall shout, and give glory to the Lord, and declare his praise in the islands! R. KINNIBURGH. Edinburgh.

SMALL CHURCHES.

SIR, I have read with general approval the sentiments of good Mr. Ferguson on this subject, as given in the present number of the WITNESS. They are substantially what I have long entertained. The locality in which I reside may supply an illustration of their truth, at the same time that it exhibits some difficulties in their practical application. Taking the whole of this district of the county, we have an area of only nine miles from east to west, by six from north to south; and in this limited space we have not less than eight, so called, Independent churches, most of them in a starveling condition, three which could not exist as such without extensive aid from the Home Missionary Society, and hardly one of which, perhaps, is in a desirable condition. The town in which I minister-a small town with about 2500 inhabitants, and in which the influence of Churchism is predominant-contains an ancient Congregational society, which had, for many years before I came to it, been in a low and languishing condition. Subsequently it revived. Large sums were laid out in enlarging the chapel, building school-rooms, erecting a village sanctuary, &c. Numerous additions were made to the church. We had a flourishing Sabbath-school; four deacons, who were all Sabbath-school teachers and village-preachers too; a number of societies fairly supported; a respectable salary. Now, in consequence of mortality, the failure of trade, numerous bankruptcies, and emigration, there is a sad fallingoff: the chapel not half occupied-the school almost defunct-the salary a mere pittancefew additions to the church ;-indeed, the account for the last year absolutely null, except

on the losing side. Under these circumstances, look at my situation. On my right hand, and on my left, within a distance of only three miles from the town, I have two village churches, with their respective pastors, excellent and worthy men, aided by the Home Missionary Society, indeed its agents. What scope have I for enlargement of effort? Rural resources are almost entirely cut off. For myself, were I twenty years younger, I should not think of continuing in this sphere; while I recollect that, as Mr. Ferguson says, "there are large towns as well as whole counties in England, in which Congregational Dissent is inoperative, unfelt, and almost ready to die." But having arrived at a rather advanced period of life; disliking the intrigues, and risks, and responsibilities of a new situation, and being, providentially, not dependent on the support of my people, I have hitherto felt it a duty to remain at my post to prevent worse consequences; but whenever I may retire, or be removed, there will come a crisis.

I might mention another small town in this district, in which is a Congregational church (besides the Baptists and Methodists); two miles from it another church of the same order, in a village of some 400 inhabitants, kept alive mainly by an ancient endowment; and two miles from that another, in a situation entirely rural, sustained by public benevolence. In this state of things, it becomes, indeed, a serious question, what is the best direction of Christian effort? One thing is to be borne in mind, that now these little places have been long accustomed to act "independently," to choose their own pastors, &c., they will not very willingly return into a state of auxiliary affiliation; neither, perhaps, could the churches in towns easily engage at once to supply the necessary men or means for maintaining full services in these villages; without which, however, attendance would probably decline. On the whole, it is clear these are times in which we have the utmost need of wise and thoughtful counsellors,— men who know what Israel ought to do." I am, Sir, yours truly,

66

A DORSETSHIRE PASTOR.

December 6th, 1849.

This very interesting letter tells a sad tale; and there is reason to believe that not a few very worthy men could tell a similar one. The writer is a man of thoroughly independent character, a close observer, and a credible witness. For these things a remedy is needed; and that remedy must be found, else the mischiefs which proceed from the evil will go on accumulating.-ED.

HOW TO DIFFUSE TRUTH. SIR,-In this day of economics it is a matter of grave consideration how to make money go the furthest, and to yield the most profit; of course this ought to obtain in the religious world as well as the commercial. Illustrative of this, I have lately had brought under my notice the operations of a most benevolent gentleman in the application of his wealth in, what I conceive to be, one of the most effective means, and, as such, adapted to the exigency of the times.

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tleman as well as a Christian,-two things, unhappily, not always united. What annoys and distracts an organist is, that, instead of one master in the minister, he has half-a-dozen masters in the shape of deacons and managers, or aspirants to those dignities. How is it possible for an organist to serve all these with comfort or success, in a department which admits of so great a variety of taste and difference of judgment? Let the minister alone regulate all that belongs to the public worship; and, if he be a man of good sense, having engraven on his mind that beautiful but too much neglected maxim, "Be courteous!" he will find little difficulty in managing those commonly considered unmanageable functionaries. It is doubtful, however, if he would meet with the same success in managing the other claimants of mastership. Dissensions in choirs, like revolutions in empires, are attributable as much to the faults and follies of the governors as to those of the governed. The minister (it may be) would introduce a chant, as being the most simple, primitive, and devotional form of singing; or he would wish the organist to commence some heavenly melody-soft and solemn -a few minutes before the service, while the people are taking their seats, and until the preacher has entered the pulpit. But he dare not do either. Why? Not because the organist is refractory, or the congregation unwilling; but because some chief ruler frowns, and gruffly grumbles, "Let us have no horrid chanting!" while his satellites join in the chorus, "No display!-no musical solos!"

Hence the psalmody in any given place may, in general, be taken as a fair type of the minister's governing influence and musical taste. If he have any development of tune," or any appreciation of good psalmody as an important aid to devotion, he will (if master over all meddlers) certainly avail himself of all the means within his reach to attain the purest and sweetest form of this heavenly service. If there be no materials for a choir, he will make one out of the Sunday-school; and without question, he will (if able) have an organ to teach and lead it. This, upon the authority of " Philbymnus," will be an "enormous disadvantage." His opinion, however, is hypothesis; we appeal to facts. Mr. James says: "I can remember the time when I scarcely knew of a congregation in all our body, that poured forth the praises of God to the majestic swell of an organ; and now organs are so multiplied, that almost all congregations seem eager to obtain this help to devotion." Have these congregations, then, lost their singing; or has it not been greatly improved? And how is it, where those maligned instruments have never been admitted? The Christians of Scotland have not polluted their worship with the breath of those popish monsters; but what of their singing without the interference of the "box of whistles ?" Of all things doleful ever heard by mortal man, surely none can exceed the drawl of a Scottish precentor! "But see," it will be said, "how the Methodists sing without them; so as to make it a question, whether as much good has not been done by their singing as by their preaching!" Yes; but so insensible are they to the "enormous advantage" they have possessed in being without organs, that they are getting them wherever they can procure the means.

Are they losing their singing in those places? I venture to say not; nor will they while they continue their warm-hearted preaching. It is that which tunes the voices of their congregations, and which the preachers have wisely done their best to promote, with or without the aid of science and mechanism. But should their preaching become cold and formal, their singing will not long survive, but will assimilate itself to the dull, dreary, lifeless monotony of the pulpit; and then, perhaps, as in the case of our Churchmen, the traduced, but guiltless organ, which did its best to ward off the evil day, will be made the scape-goat, on the head of which will be laid the sin of extinguishing the psalmody.

The writer has the happiness of attending a chapel where the preaching is of the right sort, and where, during the last two years, an organ has been used with manifest advantage. All now required, in dependence on the Divine blessing, to secure continued and progressive improvement, is individual self-government, with mutual forbearance and united effort. Brighton.

ON SINGING IN UNISON.

No. II.

N. R.

IN our last article we endeavoured to show the advantage of singing in unison to enable and induce congregations to join in the singing, whether prose or metrical. Every man who has any sort of ear for music can sing a plain tune, or can join easily with a mass of voices in singing it; but not to every man is given to sing a bass, a tenor, or counter-tenor, correctly.

But let us leave argument and appeal to experience, and we shall find that wherever congregational singing has most flourished, it has been unisonous.

That the early Christians sung out most earnestly in their religious assemblies there can be no doubt; and still less that their song was in unison, because harmony was then unknown.

The zeal of the Reformers of the sixteenth century is matter of history. They also sang in unison; and when harmonies were added, the tune was still the tenor, and intended to be sung by the mass of the people. In the preface to Archbishop Parker's Psalter, it is said: "The tenor of these parts be for the people when they will sing alone; the other parts put for greater queers (choirs), or to such as will sing or play them privately."

In Germany at the present day, where music is better cultivated than in any other country, the unison-singing in the churches is the subject of universal admiration.

Lastly, among modern Dissenters. No one will accuse us of any undue partiality for Dissenters, still less for the hymn-tunes which are sung in many of their places of worship; yet we cannot but speak in the warmest terms of commendation of the manner in which they are joined in by their assemblies. Go to a Wesleyan, or other Dissenting meeting-house-not an old-established one, frequented by people well-to-do in the world, but a little rude upstart place, such as is common in the suburbs of London, where, perhaps, some new sect of a sect have just established themselves; or else to the congregation that flocks to hear the itinerant preacher in

some quiet church-neglected village; - there you hear what congregational singing is. The preacher lifts up his voice in a tune-no matter whether Bethesda, or Calcutta, or Rule Britannia, and men, women, and children sing with him. Alas! why is not this heart-warming sound heard in our churches?

In the larger or more wealthy meeting-houses that we have visited, the case is somewhat different. In Craven Chapel, near Regent-street, for example, and in the Scotch Church in Regent-square, London, and in most establishments of the same rank, the singing is led by a precentor who sits in a desk under the pulpit, and who sings out the tune. The women sing the tune with him, and the men either the tune or a part according to their taste or ability; and the diffused harmony that comes from every part of the assembly is extremely agreeable, though wanting the earnestness and vigour of the more unpolished unison.

It is said by objectors, that unison-singing is unartistical and barbarous, and coarse and rough.

Now it may be observed, that unison-singing is upheld as the best for a given purpose, and so far, the most artistical.

As for complaints of roughness and coarseness, they entirely arise from a misapprehension of the nature and objects of congregational music. If you wish to listen to a choir singing smoothly by themselves, well and good; but if you wish to sing yourself, and to hear all around you singing out fervently,-high and low,-servant and master,-nobleman and mechanic,how can that song be other than coarse and rough? and which is most likely to draw out the voices of those who ought to be most cared for in church-the poor,-a coarse and rough tune sung out by men, or a smooth quartet ? It is one thing to listen, another to join in singing. Good congregational music would make the church intolerable to mere listeners; they would feel quite out of their element.

Fond as we are of harmony, we confess that we looked upon unison-singing with no little dislike till we had fairly tried it ourselves. We can assure our readers, however, that there is a positive physical pleasure arising from its naked simplicity and vigour, which amply compen sates for the want of the smooth and rotund effects of harmony. There is felt to be a feebleness-a delicious feebleness, it must be confessed -in harmony by comparison. Moreover, the effect of two or three voices singing in unison would be thin and tiresome; but let there be enough to fill the building and make the walls ring, and rich harmonies arise of themselves, which satisfy the thirsty ear.--(Abridged from the Parish Choir, No. 19, July, 1847.)

[The writer might have added, that unisonsinging conveys the sense of the words sung much more distinctly than harmonized. The difficulty of harmonized singing is probably less

among Dissenters than among Churchmen, from long practice and the prevalent use of tunebooks. At the same time, there is great truth in the observation that the effect is, however delicious, more feeble. Few country persons relish or derive the same comfort from the soft, but, in their opinion, tame singing of our more educated London congregations; the people cannot sing with equal courage from want of equal mutual support.

It is, I think, worth the consideration of the compilers of tune-books for congregational use, whether it might not be wise to intersperse a few melodies of easy compass and cheerful character without harmonies. They would, I think, be found to produce a very cheering and stirring effect; and it is questionable whether, in congregations where there is not much musical skill, it would not be better to aim at good unison-singing than at the choral or concert style of harmonized singing now so popular among us: such unison-singing not interfering with the use of harmonies by such persons as may be really competent to their performance.

It would be well, I think, for such congregations to feel that unison-singing is perfectly right for the object desired; and far more effective than the painful and discordant attempts at harmonized singing we often hear; and for men to know that they are not to be "all their life-time subject to bondage," in a vain attempt to sing tenor or bass, with little profit to themselves, and often with much pain to their hearers.-D.]

ON CHOIRS.

66 I cannot but shake my head, when I hear an officer of the church calling upon the people to sing to the praise and glory of God;' and immediately half-a-dozen merry men, in a high place, shall take up the matter, and most loudly chant away to the praise and glory of themselves. The tune, perhaps, shall be too difficult for the greater part of the congregation, who have no leisure for crotchets and quavers; and so the most delightful of all parts of public worship shall be wrested from them, and the praises of God taken out of their mouths.

"It is no matter whence this custom arose; in itself it is neither holy, decent, nor useful; and therefore ought to be banished entirely from the churches of God. When Christians sing all together in some easy tune, accommodated to the words of their praise, and not likely to take off their attention from sense to sound, then experience shows they sing most lustily (as the Psalmist expresses it), and with the best good courage. symphony of voice and the sympathy of heart may flow through the whole congregation, which is the finest music to truly serious persons, and the most acceptable to God of any in the world." -AMBROSE SERLE.

MY DEAR SIR,-The religious statistics of the colony of South Australia, must be interesting to a large class of readers, especially as most

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works written upon this prosperous province contain but very meagre and unsatisfactory accounts of the various religious bodies.