informs and confirms these His gifts in us. Nevertheless on earth, that which is invisibly done within, is externally commended by visible and corporal Sacraments; and the SPIRIT, the water, and the blood, bear witness to the Christian faith; which three are one, and remain undivided; and none of them is separated from its connexion, because the Catholic Church lives and profits by this faith, so that now neither may the humanity be believed without the real Divinity, nor the Divinity without the humanity. Nor would the testimony which is from heaven, which the TRINITY beareth to Itself, be able to suffice us towards understanding; unless the truth of the Faith became known to us also by some signs and some proofs. There are then these three, the SPIRIT of sanctification, the blood of redemption, the water of purification. The Blood redeems not except those whom grace calls and washes; nor doth the SPIRIT sanctify except those that are washed and dead to sin. They share alike, redemption, and ablution, and sanctification. The one cannot be without the other; and that which is done is one, not manifold. For the HOLY SPIRIT is borne upon the Mysteries, is present to the Sacraments; the reason whereof the cleansing water signifies, which contains the sign of that thing, to which both the Blood of CHRIST and the SPIRIT of GOD supplies effect. We are purified in the water, we are fashioned (informamur) in the Blood.' Rupert, Abbat of Duytz, is very express on the subject. He asks, 'Which then and how many are the principal Sacraments of our salvation? Sacred Baptism, the Holy Eucharist of His Body and Blood, the twin gift of the HOLY GHOST; to wit, the one for the remission of sins, the other for the division of diverse or manifold graces. These three Sacraments are the necessary instruments of our salvation.' And even Aquinas makes a distinction in their favour: 'It is plain,' he says, 'that the Sacraments of the Church have their virtue specially from the Passion of CHRIST, which virtue is in some way joined to us by receiving of the Sacraments; in sign whereof water and blood flowed from the side of CHRIST hanging on the Cross, whereof the one pertains to Baptism, the other to the Eucharist, which are the chief Sacraments."-Pp. 376–379.

It is not our purpose to offer any detailed criticism of Mr. Owen's volume. Had we been doing so, we should have expressed some difference of opinion with reference to the chapters on the Creation and the Fall of Man. Bishop Bull's State of Man before the Fall, and Dodwell's learned tract on the Natural Mortality of the Soul, deserve more attention than we can find them to have received from our author and others, who write on these subjects.

In treating of Predestination and Justification it seems to us also that far too much reliance is placed upon the sole authority of S. Augustine. Hardly any other writer is quoted in the chapters which treat of these subjects, probably from the impossibility which Mr. Owen found, even with his extensive reading, of supporting S. Augustine's peculiar theories on these points by quotations from any ancient works of Catholic authority. Some very plain truths are to be discerned in the New Testament, as (1) that it is the will of God that all men should be saved; (2) that

CHRIST's work is sufficient for the salvation of all; (3) that there is no reason to think this sufficiency is applicable to any, in ordinary cases, except through human agency applying it by means of Sacraments; (4) that men have free will to place a bar against the operation of CHRIST's work, and to neutralise its saving effects; (5) that it is in the secret foreknowledge of GOD who they are that will so counteract and frustrate the work of CHRIST. But we cannot think it otherwise than an unsatisfactory and even dangerous Theology which asserts that GOD in any sense wills the loss of souls; unsatisfactory, because such an assertion is not founded on any general tradition; dangerous, because it is most easily perverted so as to become the root of Antinomianism and recklessness.

The passages contained in Mr. Owen's volume which we have seen reason to look upon with doubt are however very few, and to that portion which treats of the Incarnation and the Sacraments, we can give no higher praise than to say that it may worthily stand beside the labours of those great men who have been the means of restoring to the Church of England her full heritage of Catholic doctrine on these subjects. Perhaps it is a necessity of Mr. Owen's plan that this portion of his book appears more brief than we should have looked for at the present day, especially the chapter on Baptism: perhaps of those opinions we have just censured. But conciseness is always a merit, and we submit the following paragraph as a valuable epitome of an argument much misstated by Mr. Freeman, whose notions upon the subject of the Holy Eucharist (with great regret we say this of one who has done such good service previously to theology,) seem likely to produce incalculable mischief in the Church of Scotland, with which he has lately been connected, but which he has now left again for a parish in the diocese of Exeter.

"On the subject of frequent reception of the Eucharist, it may be remarked, that, while in the first fervour of the infant Church of Jerusalem they continued daily in the breaking of the Bread,' later on we find the first day of the week' mentioned as the usual and stated day 'when the disciples came together to eat bread.' S. Cyprian indeed, expounding the petition in the LORD's Prayer Give us this day our daily bread,' speaks of Christians as daily receiving the Eucharist; but it may be doubted, whether he does not give the explanation elsewhere, where he warns them to prepare for the impending persecution; considering that therefore they daily drink the cup of the Blood of Christ, that they themselves also may be able to shed their blood for CHRIST'S sake.' Daily celebration does not appear to have been universal even in the time of Gregory the Great; for he mentions of Cassius Bishop of Narni as a noticeable fact, that he was wont to offer daily sacrifice to GOD. The Author of the book De Sacramentis says; 'Receive daily that which may daily profit thee. So live as to be fit to receive daily.

He who is not fit to receive daily is not fit to receive after a year. How did holy Job offer sacrifice daily for his sons, lest perchance they might have sinned either in thought or in speech? Thou hearest then that as often as the Sacrifice is offered, the death of the LORD, the resurrection of the LORD, the ascension of the LORD is signified, and remission of sins; and dost thou not take that Bread of life daily? He who has a wound requires medicine. The wound is, that we are under sin; the medicine is the heavenly and venerable Sacrament.' 'The receiving the Communion of the Eucharist daily,' says Gennadius, 'I neither praise nor blame. Yet I recommend and exhort persons to communicate on all LORD's Days, if however the mind be not in a disposition to sin. For I say, that one having still a mind to sin is burthened rather than purified by receiving the Eucharist.' Perhaps the advice of S. Bonaventure is best. If a person be of as holy a disposition as the primitive Christians, who communicated daily, he will rightly imitate them. If he be far removed from them and be cold and languid after the condition of the Church of later times, it were better he should communicate less frequently. But if he be between those two extremes, it behoves him also to enter on a middle path, so as to communicate one while, another while out of reverence to abstain from the Sacrament.' "-Pp. 425, 6.

In conclusion, we have only to repeat our thanks to Mr. Owen for this able volume, and to express our hope that it will obtain an extensive circulation, especially in the Universities. We shall be heartily glad to see the polemical character of the works provided for those who there engage themselves in ecclesiastical subjects superseded by the tone exhibited in this volume; and have very little doubt that a real interest may be aroused in the minds of thoughtful University men towards theological studies, which will cause them to be taken up by preference at many an hour besides that spent occasionally in the Lecture room. The more authoritative the character of the books provided for such a purpose, the less likely are we to have the Church of the Future agitated and vexed with the crude polemics which are too common among us, and the work we have been noticing is pre-eminently calculated for this purpose. We believe its author to have felt the great responsibility which attached to its compilation, and to have put down nothing lightly. He has weighed his own words and pruned down his phrases so as to give each one its proper place and weight; and in gathering his authorities together has made choice of such as represented best and most concisely the belief of the Church at large.

CHURCH ORGANS.

Scudamore Organs; or, Practical Hints respecting Organs for Village Churches and small Chancels, on Improved Principles. By the Rev. JOHN BARON, M.A., Rector of Upton Scudamore, Wilts, &c.; with Designs by GEORGE EDMUND STREET, F.S.A. London: Bell and Daldy.

WHEN a parish priest sets about the restoration of his church, or (what is as often needed) the restoration of its worship, he will, almost as his first step, be anxious to make due provision for a correct and reverential performance of the sacred offices. As a consequence, one object of his care will be the provision and suitable arrangement of such accessories as are needed for rendering the worship a service of song. But here a difficulty meets him, and when he has mastered it another arises out of that. For, besides the voices of the choir, an important (we had almost said, an indispensable) adjunct will be the organ-important and indispensable, in order that a degree of efficiency may be imparted to the efforts of those selected to form the choir, and more especially in order that the body of the worshippers may be well supported in taking their share in the choral portions of the service.

But how is an organ to be provided, such as besides agreeing with the architectural beauty of the probably restored church, and satisfying its choral requirements, will at the same time not involve a greater outlay than the general scanty funds will permit? Everybody knows what is commonly meant by getting a "good organ." We at once picture to ourselves bazaars, collecting cards, and the like, in order to purchase an instrument which can be played "to the praise and glory" of the organist, and do duty for the human voice. We know what is meant by 66 a good organ" when we go into our great London churches, and listen to the rich diapasons of an old master, or the grand effects of more modern art. But when we reflect that in these churches, instead of the prayers being sung they are declaimed noisily or narrated feebly, and instead of psalm tones with "service high and anthem clear," a solitary canticle is distorted on a flimsy double chant, by a mass of untrained schoolchildren, we cannot help asking ourselves, Cui bono? It would seem as if the spirit which in days past led to so lavish an expenditure on accessories more immediately connected with the worship of GOD, -the altar, the chancel,-had been wholly directed towards the organ, so often is it the only costly object in the church. And we can hardly find fault with the oriental in Mr. Curzon's "Monasteries in the Levant," who mistook the prominent object in the western gallery for a huge idol, bedizened with gold and colours,

towards which the devotions of the people were largely directed, and fancied that it was its terrific roarings (in the final voluntary) which put to rout the alarmed congregation.

But we will suppose that our church-restorer has by some means met with an organ suited to his needs, and not greater in cost than he can afford. Then arises the second difficulty, Where is he to put it?

This difficulty was considered hopeless in the early days of church restoration. The Ecclesiologist of that period (unless we greatly mistake) went so far as to recommend the disuse of organs in new or restored churches. There is no doubt that the old and best church music, e.g. that of the Palestrina school, is really marred by an organ accompanying it. If we could get choirs to sing Palestrina well, and confine the singing to the choir, we should be better without the organ, except of course as regards the voluntaries, and other festal accompaniments, which we should be sorry to lose. But we are not dealing so much with a question of singing as of service: of choirs as of worshippers. Organs we must have, and it is of the highest importance that they should be placed in the most advantageous position for aiding the choir, and consequently the congregation, (for the choir are the leaders of the congregation) and at the same time accord with the architecture and ritual arrangements of the church. We apprehend that these two difficulties have been experienced in a greater or less degree by our clergy and church restorers. We are grateful therefore to Mr. Baron for coming forward with a plan for their removal, and more than this, for putting his plan into practice.

But hear Mr. Baron's own case.

I was

"Mr. Hopkins states £1000 as a fair price for a good organ. greatly in want of that sum for the nave and aisle of our church; but with the utmost exertion I could make, short of clap-trap, I was unable to raise more than one-third. My own private resources were well-nigh exhausted by fulfilling the rectorial duty of restoring the chancel, without being able to attempt an organ chamber or even a vestry. Aided then by the treatises of Dr. Rimbault and Mr. Hopkins, the designing power of the architect G. E. Street, Esq., and the skill of Mr. Hall, the organ-builder living in the parish, I have planned and executed a thoroughly satisfactory chancel organ, which may almost be said to take up no room at all. The bellows, 4ft. by 1ft. 5in., placedunder the seat of the stalls, the windchest and pipes all 'im prospect,' as the Germans say, over the head of the organist against the wall extending 4ft. from west to east, with a projection of 1ft. 3in. The keyboard 4 octaves, from CC to C3 in alt., is just below the book board of the stalls, so that the player can see and control the whole choir. The pipes, forty-nine in number, are an open metal Diapason: the CC pipe, including foot, being 9ft. in length. The cost, including oak case, and allowing fair profit to the organ-builder, is £40; but by making