otter fished as well in the sea as in fresh water, and took great numbers of young cod, and other fish there." .322, 323. The utility of the hedge-hog is thus described. "The hedge-hog may be rendered, in a very considerable degree, domestic; and it has been frequently introduced into houses for the purpose of expelling those troublesome insects the Blatta, or cockroaches, which it pursues with avidity, and on which it is fond of feeding. By the Calmuc Tartars these animals are kept in their huts instead of cats. There was a hedge-hog, in the year 1799, in the possession of a Mr. Sample, of the Angel-inn at Felton, in Northumberland, which performed the duty of a turn-spit, as well in every respect as the dog of that name; ran about the house as familiarly as any other domestic quadruped; displayed a facility till then unknown in this species of animals, and used to answer to the name of Toм." p. 389. The following curious remarks, upon the manners of the beaver, are extracted from the observations of an attentive spectator. "At the head of one of the rivers of Louisiana, in a very retired place, M. Du Pratz found a beaver dam. Not far from it, but hidden from their sight, he and his companions erected their hut, in order to watch the operations at leisure. They waited till the moon shone pretty bright, and carrying branches of trees in their hands to hide themselves behind, they went with great care and silence to the dam. He then ordered one of the men to cut, as silently as possible, a gutter, about a foot wide, through it, and immediately afterwards to run to the hiding place. "As soon as the water through the gutter began to make a noise, (says our writer,) we heard a beaver come from one of the huts and plunge in. We then saw him get upon the bank, and distinctly perceived that he examined it. He then, with all his force, gave four distinct blows with his tail, and immediately the whole colony threw themselves into the water and came upon the dam. When they were all assembled, one of them appeared, by muttering, to issue some kind of orders, for they all instantly left the place, and went out on the banks of the pond in different directions. Those nearest to us were between our station and the dam, and therefore we could observe their operations very plainly. Some of them formed a kind of mortar; others carried this on their tails, which served as sledges for the purpose. I observed that they put themselves two and two, and that each of these loaded the other. They trailed the mortar, which was pretty stiff, quite to the dam, where others were stationed to take it; these put it into the gutter and rammed it down with blows of their tails. "The noise of the water soon ceased, and the breach was completely repaired. One of the beavers then struck two blows with his tail, and instantly they all took to the water without any noise, and disappeared. "M. Du Pratz and his companions afterwards retired to their hut to rest, and did not again disturb these industrious animals till the next day. In the morning, however, they went together to the dam, to see its construction, for which purpose it was necessary that they should cut part of it down. The lowering of the water in consequence of this, together with the noise they made, roused the beavers again. The animals seemed much disturbed by these operations, and one of them in particular was observed several times to come pretty near them, as if to examine what passed. As he apprehended that they might run into the woods. if further disturbed, he advised his companions that they should again conceal themselves. "One of the beavers then ventured, (continues our observer,) to go upon the breach, after having several times approached and returned like a spy. He surveyed the place, then struck four blows, as he did the preceding evening, with his tail. One of those that were going to work, passed close by me, and as I wanted a specimen to examine, I shot him. The noise of the gun made them all scamper off with greater speed than a hundred blows of the tail of their overseer could have done. "By firing at them several times afterwards, they were compelled to run with precipitation into the woods. M. Du Pratz then examined their ha bitations, &c. "Under one of the houses he found fifteen pieces of wood, with the bark in part gnawed off, apparently intended for food. And round the middle of this house, which formed a passage for them to go in and out at, be found no less than fifteen different cells. These habitations were made by posts placed slanting upwards to a point, and in the middle was the floor, resting firmly on notches in the posts," p. 405-407. A curious method to clear a house of rats is introduced. "A gentleman travelling through Mecklenburg about thirty years ago, was witness to a very singular circumstance in the post-house at New Hargard. After dinner the landlord placed on the floor a large dish of soup, and gave a loud whistle. Immediately there came into the room a mastiff, a fine Angora cat, an old raven, and a remarkably large rat, with a bell about its neck. The four animals went to the dish, and, without disturbing each other, fed together; after which the dog, cat, and rat, lay before the fire, while the raven hopped about the room. The landlord, after accounting for the familiarity which existed among the animals, informed his guest that the rat was the most useful of the four, for the noise he made had completely freed the house from the rats and mice with which it was before infested." p. 417, 418. We close our extracts from the first volume, with the following anecdotes of the hare. "Whilst Dr. Townson was at Göttingen, he had a young hare brought to him, which he took so much pains with, as to render it more familiar than these animals commonly are. In the evenings it soon became so frolicksome, as to run and jump about his sofa and bed; sometimes in its play it would leap upon, and pat him with its fore-feet, or, whilst he was reading, even knock the book out of his hand. But whenever a stranger entered the room, the little animal always exhibited considerable alarm. Mr. Borlase saw a hare that was so familiar as to feed from the hand, Jay under a chair in a common sittingroom, and appear, in every other respect, as easy and comfortable in its situation as a lap-dog. It now and then went out into the garden, but Whether on Indian or Peruvian shore, "Inspired by this, they search the mounWhere signs of precious ore they hope to tain's base, trace. Brought by the delving torrent into light, They find it scatter'd brilliant and bright. In goes the drift, and e'er it reaches far, They strike against a solid rock of spar; Onward they hack again, when, lo! the vein Displays its lustre, and relieves their pain. Food for the poor, the best support of kings. Crewe, their protector, master, and liege Whose life was bounty mitr❜d and ador'd, CLXIII. A THEOLOGICAL DIC1TIONARY, containing Definitions of all Religious Terms; a comprehensive View of every Article in the System of Divinity; an impartial Account of all the principal Denominations which have subsisted in the Religious World, from the Birth of Christ to the present Day; together with an accurate Statement of the most remarkable Transactions and Events recorded in Ecclesiastical History. By CHARLES BUCK. 8vo. Vol. I. (to be completed in 2 vols.) “IT PREFACE. nature was still a desideratum in the religious world; for although we have had dictionaries which explained scripture terms, yet it is evident these could not embrace the history of the church since the sacred canon was concluded, nor explain the many terms which have been used; nor, indeed, point out the various sects and denominations which have subsisted since that time. The Compiler does not mean, by this, to depreciate the valuable works above referred to: he is sensible of their excellencies, and he does not wish to undervalue them in order to exalt his own. This Work, however, is of a different nature, as the reader will easily see, if he take the trouble to compare and examine. "There may, doubtless, be defects in this publication which have escaped the eye of the Compiler; but whoever considers the various books that must have been consulted; the discriminations that were necessary to be made; the patient investigation required; and the toil of selecting, transcribing, and composing, must be convinced, that it has been attended with no small difficulty. The advantages, however, which my own mind derived from the Work, and the probability of its being useful to others, greatly encouraged me in its prosecution. Besides, to be active, to be useful, to do something for the good of mankind, I have always considered as the honour of an intelligent being. It is not the student wrapt up in me taphysical subtilties; it is not the re cluse living in perpetual solitude; it T was an observation of one of is not the miser who is continually a the wisest of men, that if the massing wealth, that can be considered 'soul be without knowledge, it is not as the greatest ornaments, or the good.' Knowledge, in a great mea- greatest blessings to human society: sure, forms the true dignity and hap--it is rather the useful than the shin piness of man: It is that by which he ing talent that is to be coveted. holds an honourable rank in the scale of being; and by which he is rendered capable of adding to the felicity of his fellow creatures. Every attempt, therefore, to enlarge its boundaries, and facilitate its acquisition, must be considered as worthy of our attention and regard. The present Work is designed to promote these valuable and important ends. "The plan of conveying knowledge by dictionaries has been long established, and well received in the republic of letters. A dictionary, however, of a religious and ecclesiastical "Perhaps it may be said, the Work is tinctured too much with my own sentiments, and that the theology is too antiquated to please a liberal, philosophizing, and refined age. In answer to this, I observe, that I could do no other, as an honest man, than communicate what I believed to be the truth. It is a false liberality to acquiesce with every man's opinion; to fall in with every man's scheme, to trifle with error, or imagine there is no difference between one senti. ment and another; yet, notwithstanding this declaration, I trust the features of bigotry are not easily discernible in this work; and that, while I have endeavoured to carry the torch of truth in my hand, I have not forgotten to walk in the path of candour. "It is almost needless here to say, that I have availed myself of all the writings of the best and most eminent authors I could obtain. Whatever has struck me as of importance in ecclesiastical history; whatever good and accurate in definition; whatever just views of the passions of the human mind; whatever terms used in the religious world; and whatever instructive and impressive in the systems of divinity and moral philosophy, I have endeavoured to incorporate in this Work. And in order to prevent its being a dry detail of terms and of dates, I have given the substance of what has been generally advanced on each subject, and occasionally selected some of the most interesting and practical passages from our best and celebrated sermons. I trust, therefore, it will not only be of use to inform the mind, but impress the heart; and thus promote the real good of the reader. The critic, however, may be disposed to be severe; and it will, perhaps, be easy for him to observe imperfections. But be this as it may: I can assure him I feel myself happy in the idea that the work is not intended to serve a party, to encourage bigotry, or strengthen prejudice, but for the service of truth, by one who would be glad to attend and grace her triumphs; as her soldier, if he has had the honour to serve successfully under her banner; or as a captive tied to her chariot wheels, if he has, though undesignedly, committed any offence against her. After all, however, what a learned author said of another work I say of this:- If ⚫ it have merit, it will go down to posterity; if it have none, the sooner it dies and is forgot the better'." p. iii, iv. We adduce the following successive articles, as a fair specimen of the work and the talents of its Author. "INTERIM, the name of a formulary, or confession of faith, obtruded upon the Protestants, after the death of Luther, by the emperor Charles V. when he had defeated their forces. It was so called, because it was only to take place in the interim, till a ge neral council should decide all the points in question between the Protestants and Catholics. The occasion of it was this: The emperor had made choice of three divines, viz. Julius Phlug, bishop of Naumberg; Michael Helding, titular bishop of Sideon, and John Agricola, preacher to the elector of Brandenburgh; who drew up a project, consisting of 26 articles, concerning the points of religion in dispute between the Catholics and Protestants. The controverted points were, the state of Adam before and after his fall; the redemption of mankind by Jesus Christ; the justification of sinners; charity and good works; the confidence we ought to have in God; that our sins are remitted; the church and its true marks, its power, its authority, and ministers; the pope and bishops; the sacraments; the mass; the commemoration of saints; their intercession; and prayers for the dead. 6 6 "The emperor sent this project to the pope for his approbation, which he refused; whereupon Charles V. published the imperial constitution, called the Interim, wherein he declared, that it was his will, that all his catholic dominions should, for the future, inviolably observe the customs, statutes, and ordinances of the universal church; and that those who had separated themselves from it should either reunite themselves to it, or, at least, conform to this constitution; and that all should quietly expect the decisions of the general council.' This ordinance was published in the diet of Augsburg, May 15, 1548; but this device neither pleased the pope nor the protestants: the Lutheran preachers openly declared they would not receive it, alledging that it re-established popery: some chose rather to quit their chairs and livings than to subscribe it; nor would the duke of Saxony receive it. Calvin, and several others, wrote against it. On the other side, the emperor was so severe against those who refused to accept it, that he disfranchised the cities of Magdeburg and Constance for their opposition. "INTERMEDIATE STATE, a term made use of to denote the state of the soul between death and the resurrection. From the scriptures speaking frequently of the dead as sleeping in their graves, many have supposed that the soul sleeps till the resurrection, i. e. is in a state of entire insen sibility. But against this opinion, and that the soul, after death, enters immediately into a state of reward or punishment, the following passages seem to be conclusive, 17 Mat. 3. -23 Luke, 42. 5 2d Cor. 6. 1 Phil. 21. 16 Luke, 22, 23. 6 Rev. 9. See articles Resurrection, Soul, and Future State; Bishop Law's Apendix to his Theory of Religion; Bennet's Olam Haneshamoth, or View of the Intermediate State; Archdeacon Blackburne's Historical View of the Controversy concerning an Intermediate State, and the separate Existence of the Soul between Death and the general Resurrection; in which last the reader will find a large account of the writings on this subject, from the beginning of the reformation to almost the present time. See also, Doddridge's Lectures, lect. 219. "Intolerance is a word chiefly used in reference to those persons, churches, or societies, who do not allow men to think for themselves, but impose on them articles, creeds, ceremonies, &c., of their own devising. See Toleration. Nothing is more abhorrent from the genius of the christian religion than an intolerant spirit, or an intolerant church. It has inspired its votaries with a savage ferocity; has plunged the fatal dagger into innocent blood; depopulated towns and kingdoms; overthrown states and empires, and brought down the righteous vengeance of heaven upon a guilty world. The pretence of superior knowledge, sanctity and authority for its support, is the disgrace of reason, the grief of wisdom, and the paroxysm of folly. To fetter the conscience, is injustice; to ensnare it, is an act of sacrilege; but to torture it, by an attempt to force its feelings, is horri⚫ble intolerance; it is the most abandoned violation of all the maxims of religion and morality. Jesus Christ formed a kingdom purely spiritual; the apostles exercised only a spiritual authority under the direction of Jesus Christ; particular 'churches were united only by faith and love; in all civil affairs they submitted to civil magistracy; and in religious concerns they were governed by the reasoning, advice, and exhortations of their own ofVOL. I. 'ficers: their censures were only honest reproofs; and their excom'munications were only declarations that such offenders, being incorrigible, were no longer accounted members of their communities.' Let it ever be remembered therefore, that no man or men have any authority whatever from Christ to domineer over the consciences, or persecute the persons of any whose religious principles agree not with their own. See Lowell's Sermons, ser. 6; Robinson's Claude, vol. II. p. 227, 299; Saurin's Ser. 3d vol. p. 30, preface; Locke on Government and Toleration. "Intrepidity, a disposition of mind unaffected with fear at the approach of danger. Resolution either banishés fear or surmounts it, and is firm on all occasions. Courage is impatient to attack, undertakes boldly, and is not lessened by difficulty. Valour acts with vigour, gives no way to resistance, but pursues an enterprize in spite of opposition. Bravery knows no fear; it runs nobly into danger, and prefers honour to life itself. Intrepidity encounters the greatest points with the utmost coolness, and dares even present death. See Courage, Fortitude. "Investiture, in ecclesiastical policy, is the act of conferring any benefice on another. It was customary for princes to make investiture of ecclesiastical benefices, by delivering to the person they had chosen, a pastoral staff and a ring. The account of this ceremony may be seen at large in Mosheim's Ecclesiastical Hist. cent. 11, part 2, chap. 2." p. 391-401. Joachimites, the disciples of Joachim, abbot of Flora, in Calabria. Joachim was a Cistertian monk, and a great pretender to inspiration. He relates of himself, that, being very young, he went to Jerusalem in the dress of a hermit to visit the holy places; and that, while he was in prayer to God in the church of that city, God communicated to him, by infusion, the knowledge of divine mysteries, and of the holy scriptures. He wrote against Lombard, the master of the sentences, who had maintained that there was but one essence in God, though there were three persons; and he pretended, that, since there were three persons, there must be three essences. This dispute was in the year 1195. Joachim's writings 4Q |