acquainted with these shores, his people took me on their sloop, and brought me to him. We had scarcely run some miles, when the ship struck on some sandbanks, and if Eric had not been there, the vessel would have been lost. I succeeded in saving it from this danger, and to reward me, the captain gave me three handfuls of gold. I went immediately to Calmar, to change this foreign money. I related the whole story; I became a hero, and I purchased three boats. There they are, with all their tackling, their stores, and some good sailors. Come, my good people, on shore, on shore. This is my wife, a good and pretty wife, and here are our eight children. Next year, moreover, you shall see the great house I am going to build. But who is this gentleman? It must be our new chaplain. Forgive a rough fisherman, sir, for not having at first saluted you." Then, turning towards the gulf, "Ah!" said he, "there is our fourth boat. It is not so swift as the others, but it bears my most precious treasure. I have been to Vernanes to pick up our young daughter, and there she comes." At the same time, the young Lena jumped on shore, threw herself into the arms of her mother, and then ran to embrace by turns her brothers and sisters. I leave you to imagine the happiness of all this family, hitherto weighed down by so much anxiety, and now blessed with the gifts of fortune.

The chaplain went away with a tranquil satisfaction. Some time afterwards the pastor of the village dying, the young Priest replaced him. He made himself loved and venerated in all the country; and, some years afterwards, he entered the large house built by Eric, to celebrate his marriage with the good and gentle Lena.

LECTURES AT OXFORD ON THE RIGHT MANNER OF PERFORMING THE SERVICES OF THE ENGLISH CHURCH.

ABOUT the middle of last Term an address was forwarded to the Rev. W. H. Cope, of S. Peter's, Westminster, by the parochial Clergy of Oxford, requesting that he would come down and deliver a course of lectures on Church music, which he had before read at Sheffield and other places-the Motett Society offering to "illustrate" the lectures by singing such pieces as he might require. Accordingly, Wednesday and Thursday, the 23rd and 24th of May, were selected, and the lectures came off with great effect, before a large audience in the Town Hall.

The first object of the lecturer was to fix on the minds of his hearers the idea of the Church's service, as an offering to God, which should therefore be marked by its own decided character

istics, and be accompanied with the best in art and science (including, therefore, of course, the real homage of the heart,) which any given place can contribute. The English Prayer Book of the present day made no distinction, as used to be the case before the Reformation, between the Services of Cathedrals and parish Churches. Each were offered one alternative,* and no more-either to "say" the service, or to "sing" it. "Saying," he proved to be the same as reciting on one note, commonly called the monotone, which he described as calculated at once to further devotion, to enable the voice to be heard at a distance, and to preserve distinctness and order in the responses of the people. Every Clergyman might, and ought to go at least so far as to adhere himself to this

tone.

"Singing" is of two kinds, either in unison, or harmony-i. e., part-singing. One great advantage of cultivating so much of Church music as to be able to use these several varieties, he remarked, was that we can thus give its proper character to the several Christian seasons-penitential and festive-not by omitting music, as is sometimes erroneously done at the former, but by assigning to it music of the proper kind. The choir then gave" illustrations" of the Litany in these two ways, the lecturer observing, that never had anything more solemn or better suited to the highest Church purposes been conceived than this music.

Several specimens of chants were next sung. Their due honour, we were glad to observe, was given to the Gregorian Tones; and, when they were not used, Mr. Cope advised the employment of single chants, and particularly of such of them as are Gregorian in their structure; such as those of Tallis and Farrant, and the Grand Chant.

In speaking of" services," i.e., the music for the Canticles, +Mr. Cope paid a high tribute of admiration to the great writers of the English school-Gibbons, Tallis, Farrant, Tye, Byrde, and Rogers. He deprecated the substitution of the Jubilate for the Benedictus, which was done commonly only to save time. The latter had been used time out of mind in the daily service of the Church, and all the English composers, down to the time of the Restoration, set it to music exclusively.

What, however, produced the greatest effect on the audience was the performance of the Ambrosian Te Deum, which to many persons was a novelty. The grandeur of its simple but solemn strains, constructed, as it is, simply out of three chants, was most affecting.

* It follows, therefore, of course, that the choir should be near to the Clergymen officiating. The place which belongs to them is the chancel, from which all others should be excluded.

† In parish churches we think they should be sung to Chants, in order that the people may join.-ED.

The second lecture was devoted to the consideration of the Communion office, and such of the occasional offices as admit of most musical illustration, and of the anthem. For the former, as for all other parts of our service, the great authority is “the Prayer Book noted by John Marbecke,” which came out in 1550, and appears to have been designed for general use throughout the Kingdom. Marbecke was organist to Henry VIII. at Windsor, and has the honour of being included in Fox's "Book of Martyrs.” The Communion office demands the utmost skill of the choir, and should have more honour done it than any part of the service. Great pains have been bestowed by our best composers on the response to the Commandments, commonly called the Kyrie eleeyson, the Creed, the Sanctus, and the Gloria in Excelsis.

Some persons, he remarked, had supposed that the numerous old Sanctuses which we possess were intended only to be used as Introits, because the music only begins at the words, "Holy, holy!" But this is a mistake; these most sacred words should not be used anywhere but in their proper place; and the reason why there is no music for the introductory words, is because they should be said in monotone by the celebrant Priest alone.

The Marriage Service, and the Office for the Burial of the Dead, were said to be peculiarly appropriate for musical illustration—in token whereof there has arisen, in many rural Churches, a sorry substitute in the latter service of a Puritanical hymn after the lesson. Besides more ancient ones, a beautiful burial service exists, by Morley, the use of which Mr. Cope strongly recommended.

The history of the school of English anthem writers was then entered upon, and illustrated at considerable length. The names of these writers, who lived during a period of one hundred and fifty years—i.e., from 1550 to 1700—have been already given. Their music Mr. Cope considers equal to anything that can be procured from the best Continental sources: and, though he would not presume to say that the great Palestrina was inferior to any composer whatever, the effect of his foreign music must be in a measure lost, by the necessity of adapting it to words for which it was not originally intended. Among these writers, what are called verse anthems,-i. e., anthems in which verses are sung in solo partsare never found. These the lecturer pronounced to be a decided corruption.

The rev. gentleman concluded a very interesting lecture (which, as well as the former, was listened to with great attention) by a few solemn words, reminding his hearers, especially those who were preparing for the ministry of the Church, that the one great object of all that we say or do in this matter should be the advancing of the glory of GOD. The revival of a good school of Church music, he further remarked, was most likely to be forwarded by the Clergy qualifying themselves to judge of, and take a part in, its perform

ance; and of such a tendency he rejoiced to see a happy augury, in the existence of the society which had so ably illustrated his lec

tures.

A vote of thanks was proposed by the Warden of New College and Professor Powell, and carried enthusiastically.

We shall be glad to hear of other cities and towns inviting Mr. Cope to repeat his lectures to them.

HAPPINESS IN LOVE OF GOD AND OUR NEIGHBOUR.

A VERY little compass of thought will suffice to convince any man of the difference between time and eternity: nor can any one so mistake in his judgment, as to think that this poor pittance of happiness to be found here can be anything comparable to the joys of heaven and eternal glories. The contrary is so plain, that even the dullest man alive can easily apprehend it; and many who have no extraordinary quickness, nor reach above other men, but are of much inferior understanding and abilities, readily receive it. Why is it, then, that men of parts and wit do not see what lies so open and visible to common understandings? The case is this: they are constantly taken up with other things, and so never attend to it. Their thoughts are employed another way; the world has taken early possession of them, and has laid such a train of pursuits in their way, that they are entangled with them ever after. This is really the case of all those who, mistaking the true happiness of man, pursue a shadow and a phantom to their own destruction. It is for want of thinking in a right way that men fall into this fatal misconduct; and nothing but serious and sober thought can bring them out of it. I shall suggest two or three useful considerations.

1. We should endeavour to fix in our minds this great and plain truth, that there can be no such thing as true happiness separate from the love of GoD, and the love of our neighbour. It is a firm and unalterable maxim, riveted in the very frame and constitution of things. To seek for happiness in any other way, is as absurd as to expect grapes from thorns, or figs from thistles. What happiness can any thinking man propose separate from GOD, the centre of all happiness? And if man be made a sociable creature, it is as vain for him to propose any separate independent happiness from the rest of the kind. signed to live in consort, and to be happy, if so mutual friendship and enjoyment of each other. of their creation, the condition of their being.

Men are deat all, in the It is the law And therefore,

any pretended happiness, separate from the common good of mankind, is a mere dream and delusion, a contradiction to the reason and nature of things.

A second consideration proper to be hinted at, is, that man is made for eternity, and not for this life only. No happiness can be true and solid, which is not lasting and durable as ourselves. And what if the self-lover could secure the greatest worldly felicity? still it is confined within the circle of a few years, may die before him, and must, however, with him, and leave him empty and destitute to all eternity. Is this all that his extreme love and goodness for himself amounts to? Is it not like feasting for a day, to starve ever after? or rejoicing for an hour, only to mourn and lament for endless ages? Is this the kindness they pretend to have for their own selves? The bitterest enemies could not hurt them worse, or be really more severe and cruel than they are to themselves.

To conclude the way to arrive at true happiness, is to take into consideration the whole extent and compass of our being; to enlarge our views beyond our little selves to the whole creation around us, whereof we are but a slender part; and to extend our prospect beyond this life to remote and distant glories. Make things future appear as if they were now present, and things distant as if they were near and sensible. This, with the help of GOD's grace, may cure us of our narrow thoughts, and show us the necessity of enlarging our hearts and affections. As to selflovers, they are not advised to love themselves at all the less, but only to love themselves more judiciously, and to better purpose: not to lay aside their concern for happiness, for that is impossible, but to mix something more of discretion and judgment with it; that instead of pretending to be in any degree happy in opposition both to GOD and man (a thing utterly impossible), they may study and endeavour constantly to love GOD, and to love their neighbours,-i. e., all mankind,—and then they will the most wisely and most effectually love their own selves.

THE NATIONAL AND INDUSTRIAL SCHOOLS OF HOLY TRINITY, FINCHLEY.

"To learn and labour truly to get mine own living, and to do my duty in that state of life unto which it shall please God to call me.' Church Catechism.

WE are anxious to present to our readers a short sketch of the industrial, as combined with the National, school system; and thankful as we are for the great good done to the poor by