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establishment of a College on the basis of a permanent endowment, is the thing of all others that would call forth the liberality of Churchmen. The paltry and ill-considered schemes of the last one hundred and fifty years have created so wide-spread a feeling of distrust, if not of any stronger feeling, that men would gladly welcome a return to ancient and better principles. And secondly, that those who have had the privilege of benefitting by our ancient Ecclesiastical endowments are so persuaded of the wisdom and beneficence of the principles on which they were founded, that they would be prepared to make any sacrifice for their extension.

In conclusion, we can only glance at the very important advantages which would result by way of reaction to the Church from thus opening her ministry to a select portion of the middle and lower classes of society. Till within the last twenty-five years they did find their way to the Universities, in small numbers at least, as Sizars, Servitors, and Bible Clerks, and through the medium of Scholarships and Exhibitions connected with certain localities. The latter are now, for the most part, thrown open to general competition; and the former are mainly possessed by the sons of gentlemen. It seems imperatively required, therefore, to offer some compensation to this class of society. Diocesan Training Schools have done something; but not near so much as the increased importance of the middle class requires. Great, we are sure, would be the benefit to the Church. It would form an additional and powerful cement for binding together the several orders in the body spiritual.

EDEN'S THEOLOGICAL DICTIONARY.

The Churchman's Theological Dictionary. By the Rev. Robert Eden, etc. The Second Edition, Revised. London, J. W. Parker, 1845.

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THE compiler of this Dictionary sets forth in his preface that his inducement to its compilation was the want of "any work fairly conveying information on such subjects as form the main contents of this volume," "free from an obvious bias towards some particular set of opinions: he further defines very accurately what is the real province of a compiler of such a work, viz.-not "to investigate the grounds of a doctrine, the policy or utility of a practice, and the reasonableness or significance of a symbol," but rather to "ascertain the sense or senses in which each phrase is commonly employed, and the meaning actually attached to each name." He adds, that he "repudiates as disingenuous," "the artifice which unhappily is no uncommon one of insinuating opinions or things under the guise of explanation of the meaning of words." Far be it from us to accuse Mr. Eden of this want of ingenuousness which he is so anxious to repudiate. Mr. Eden acts so unbendingly in accordance with this principle, that we had not had the book in our hands ten minutes, before we perceived him to be a zealous disciple of the talented Prelate who presides over the See of Dublin. It is of course a

painful task to point out in a work of this nature, those grave aberrations from the orthodox faith which we cannot consent to call by any other name than heresy; and so we will rather address ourselves to that which is more suited to our functions, of exhibiting the gross mistakes and evidences of indifference to exact truth which are plentifully scattered up and down in a work which sets up a claim to "accurate information and freedom from misquotation," (Preface, p. 1,) and the rather as the same mistakes which graced the first edition are preserved in the present revised second edition. We can quite believe that Mr. Eden does not use a Breviary, but we do think it might have been expected of him to look into one before he took upon him to tell other people what was in it. If he had taken this advisable preliminary step, he would not have informed the public that it contains among other daily services, the "first, third, sixth, and ninth Vespers, and the Compline or post-communio"! Imagine Mr. E.'s surprise at being told that his Prayer-Book contained four out of nine existing afternoon services, and also the evening prayer or that which concludes the office for the Holy Communion! What again will our archæological readers think of a ciborium which Mr. E. pronounces (p. 96) to be a kind of "tent used in the Romish Churches, to cover the sacred symbols at the Eucharist?" Or of a corbel which he defines (p. 113) as a stout piece of timber placed in a wall for strength," etc.? Or of the following account of mullions? "they invariably occur in Gothic windows, except when they are very small, being in fact absolutely necessary when no other mode of glazing was practised than that of small panes set in lead. The number of mullions depends on the size of the windows," etc. (p. 241): Or this of misereres (p. 234)? "Elbowed stalls, with seats that may be turned up, so as to give an opportunity of kneeling in those parts of the service in which the language of supplication occurs." We know not here which most to admire the imaginative description made for the word, or the theory founded on the description; both are equally novel and ingenious. The fact however is otherwise, and the ingenious theory misplaced. The miserere is the under part of the seat in stalls, which is carved and decorated usually with hideous figures, sometimes with foliage, etc., and which is so formed, that, when the seat is turned up and back on its hinges, it affords a projecting ledge, on which a person apparently standing may rest: an indulgence conceded to the occupants of stalls when very long portions of the Psalter are appointed to be chanted, and hence the name of "miserere."

By way of accuracy again, what do our readers think of the following? "Gothic Architecture, a method of building introduced by the Goths, when they had entirely overrun the Roman Empire, on the decline of the architectural art among the latter people." The italics are Mr. Eden's own. We should have preferred giving the whole in italics. Taken as "accurate information" in a historical, archæological, and grammatical point of view, it certainly deserves attention. But our readers will cease to yearn for greater accuracy when they find particularization attended by such disastrous results to facts as we shall have occasion to point out in the present compilation; e. g. Mr. E. informs us, under the word Cathedral, (p. 84,) that fourteen of the English and Welsh Cathedrals are of the old foundation. We ourselves always

imagined that but nine of the English and the four Welsh Cathedrals, in all thirteen, were of the old foundation. Again, we are at a loss to conceive on what grounds Mr. Eden extinguishes the Dean of Llandaff, who, to our belief, is very well at this present time, and on what principle, but that of indemnification, he attributes to the Cathedral Church of S. David's a similar functionary, who has no existence but in his own imagination. He seems also to believe that "Minor Canons and Vicars Choral" form part of the same foundation, instead of being names used in different places respectively, to indicate the same office, with two only exceptions, viz.-at S. Patrick's, Dublin, and at Hereford. In the same article Mr. Eden tells us that there are, besides the cathedrals, seven collegiate churches in the United Kingdom: he should have said ten; but on the other hand he should not have said that they had "each a Dean and a body of Canons," forasmuch as that of Galway has no Dean and only two Vicars-Wolverhampton only a Dean, (practically a Curate,) and Southwell, Prebendaries, but no Dean. Again, as a specimen of the amount of "information" to be looked for in this work, take the word "chant," (p. 89,) which Mr. Eden says is "the plain tune to which the prayers, the responses, and the psalms are set in choirs." The fact being that the prayers are chanted on one note, (in "monotone,") which is "plain tune,' the responses in certain melodies or strains consisting of various notes, and the psalms, as very one knows, in other tunes, or chants properly so called.

But then en revanche Mr Eden informs his readers that the "Psalms in the Book of Common Prayer are divided for chanting by a point or colon (:), which should not be mistaken for a stop in reading!" A valuable caution truly! By way of further exemplification of the value of our Author's Dictionary as a work of information, what do our readers think of the following?" Carnival, a feast held in Popish countries before Lent. In Venice, this feast begins on the twelfth day after Christmas; but at Rome it continues only eight days." Beautiful antithesis! Or again, "Chancel." Modern churches are mostly built without chancels." Or again, "Lights on the Communion Table." "By this name are sometimes designated, those candles which (according to the injunction of Edward VI. set forth in 1547) have been suffered to remain on the LORD'S Table. But it is to be noticed, that no lights are ever used in our churches, only candles which are never lighted; the lighting at evening service of any such candles being merely for a necessary purpose." Now we wish to observe upon this, that to issue an injunction to suffer any thing to remain, which thing is however not to remain, is to say the least a very remarkable process and deserving of attention; but, to pass over this, we will add that it is the more curious, as the injunction is and ever has been, in many places, obeyed by the lighting of the said candles, as, for instances, in most of the College Chapels in either of our Universities, etc., and moreover, that unless Mr. Eden alludes to his own peculiar evening service, the "Compline or post-communio," it would be hard to say how lights on the altar can be necessary at evening prayer. Mr. E. proceeds, "if we have still in the Church of England a "high altar," and are, accordingly, bound to "retain all such ornaments as were in the Church of England in the second year of Edward VI., the candles ought to be lighted. Whereas, if (as

may be demonstrated) we have no altar, in the proper sense of that term, it would be more suitable to remove the candles." Here we would ask what earthly connection is to be discerned between the "high altar" and King Edward's rubric, which Mr. Eden has sworn to obey, enjoining the retention of ornaments, and also, whether Mr. Eden has read the despised injunction, which sets forth "that the lights signify that CHRIST is the very true light of the world," and that they are two, because in Him were united two perfect natures? If he has read the injunction, we should like him to point out the necessary connection between this significance and the said "high altar;" or if he has not, we should like to refer him to his preface for practical rules to the compilers of Church Dictionaries. But in truth, Mr. Eden's love of ingenuousness is occasionally manifested at the expense of that reverent obedience to the spirit of the Church of England's laws which he seems rather to deprecate as an evil, than to encourage in the "churchmen" for whom his work is designed. As, for instance, when he reduces his clerical readers to the "alternative of disregarding either the Rubric before the 'Te Deum' or the Calendar, when the first lesson is selected from the Apocrypha: the Rubric expressly directs that the First Lesson shall be from the Old Testament, from which (by the Articles) the Apocrypha is excluded: the Calendar directs that the Lesson shall be from the Apocrypha, and therefore not from the Old Testament. The reader cannot literally comply with both." We beg Mr. Eden's pardon, but there is nothing more easy. The Article enumerates the Apocryphal books after the Canonical books of the Old Testament; and Cranmer's as well as the Bishops' Bible (the "Great Bible" of the Canons) states, at the end of the second Book of Maccabees, that with those books "ends the fourth part of the Bible," just as at the end of the Book of Malachi it states that with that book "ends the third part of the Bible." The Apocrypha then is a part of the Bible. The Bible, according to the title prefixed to the authorized version, " contains the Old and New Testaments." Mr. Eden will not say the Apocrypha is part of the New; therefore, it is part of the Old Testament. But let us return a moment to his facts. At p. 224 "Lych-gate" means the "gate of a church-yard through which a corpse is brought in to be buried: "according to which, every churchyard gate would be a Lych-gate. The fact is that a Lych-gate is a covered gate, so formed as to afford shelter for the bearers of a body, while the Priest advances from the church to meet it. At p. 62, “Basilica, properly a royal palace: churches afterwards had that name given them, retaining probably, somewhat of the shape of the basilica, which was in some degree circular." We question whether this piece of "information" would lead any one to suppose that a basilica is invariably quadrangular, and that the semicircular recess or apse, in which were placed the stalls of the Priests, is the only part of it which can have by possibility given Mr. Eden the idea that the "shape of the basilica" was "in some degree circular." At p. 75, "Bulgarians, a division of the Paulicians or Manichæans." If Mr. Eden had taken the trouble to consult his Photius (contra Manichæos, B. i.), he would have found that these heretics were essentially distinct from, and declared their abhorrence of Manichæan doctrines they accepted the whole of the New Testament, with the exception of the Two Epistles of S. Peter: whereas, the Manichæans

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rejected part, and altered the rest of it. And they were otherwise distinguished by polity as well as doctrine, from the followers of Manes. Photius distinctly says that they did not hold the distinctive doctrine of Manes, regarding the eternity of evil: Peter Siculus confirms this also. (Hist. Manich., p. 17.)

P. 367, "Triforium, a kind of gallery, etc. It is the best place for a full view of the ceremonials at the altar, and is on this account usually hired out to strangers, in Continental churches." We have lived some years in Continental countries and never have paid for admission to any church ceremonies, and never heard of any one who had: we therefore take the liberty of denying Mr. Eden's fact.

P. 292, "Puritans, a name given in the Primitive Church to the Novatians." "Novatians" (if it means any thing at all) means followers of Novatus. Whereas, the Cathari, or Puritans of the Primitive Church, were the followers of Novatianus, a Presbyter of Rome, who contended for great strictness in the restoration of "lapsi," not of Novatus, a Priest of Carthage, who had defied his Bishop S. Cyprian, and set up a sect whose chief distinction was the restoration of "lapsi," without previous discipline, and therefore was anything but "Puritan" in the sense intimated.

(P. 64.) "Bell,-the profane practice of Christening,' as it is termed, bells had its origin in Popish times. The ritual for this ceremony is contained in the Roman Pontifical," etc. If Mr. Eden chooses

to designate a religious act-the consecration of anything to the service of GOD-profane, of course he can; but he does not prove that the practice in this instance is so; and we think that it would be hard to prove that its origin, or the actual practice of naming a bell according to the rites of the "Cæremoniale," not "Pontifical," is or was profane.

(P. 64.) "Bel and the Dragon." Mr. Eden's "information" here is, that "S. Jerome stigmatizes" this book as a "mere fable." It would have been more to the purpose to have quoted that Father as saying that "the Church doth read it for example of life and instruction of manners." Vid. Article VI.

(P. 201.) “Itala. This name is given to the oldest Latin translation of the Bible." We are always accustomed to hear this version called, "Italica," not Itala.

(P. 120.) "Dead-Prayers to or for the dead the English Church has rejected. The omission is the more prominent, because she does give thanks for those that are departed this life in God's faith and fear; and prays that we may follow their good examples.'" Here Mr. Eden certainly "insinuates" nothing, but he might have thought a little "reserve" in contradicting the judgment of the highest Ecclesiastical Court in England would be seemly. We allude to the wellknown judgment in the case of Bleeks v. Tolfrey, which has ruled the very reverse of Mr. Eden's statement.

We fear we have been tedious in our enumeration of Mr. Eden's inaccuracies, but we assure our readers that we have but gleaned them (as their diversity may testify) as we cut open the book. We do not wish to re-write Mr. Eden's book for him; but we do beg Mr. Eden to think twice before he sends forth such passages as that in which (at p. 83) he "informs" his readers that it is better not to catechise in public (as the Church directs), nor

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