exercised the right of deposing and elect- || his argument from the Jewish children ing the bishops of Rome, then their pre-eating the sacrifice, it is to be considertensions to infallibility were called in ed that this was not required as circumquestion, and the world discovered that cision was; the males were not necesCouncils were a jurisdiction superior to sarily brought to the temple till they that of the towering pontiffs. Then it were twelve years old, Luke ii. 42. and was that this infallibility was transferred the sacrifices they ate of were chiefly by many divines from popes to general peace-offerings, which became the comcouncils, and the opinion of the superior mon food to all that were clean in the authority of a council above that of a family, and were not looked upon as pope spread vastly, especially under acts of devotion to such a degree as our the profligate pontificate of Alexander eucharist is; though, indeed, they were VI. and the martial one of Julius II.a token of their acknowledging the diThe popes were thought by numbers vinity of that God to whom they had to be too unworthy possessors of so rich || been offered, 1 Cor. x. 18. and even the a jewel; at the same time it appeared passover was a commemoration of a to be of too great a value, and of too temporal deliverance: nor is there any extensive consequence, to be parted reason to believe that its reference to with entirely. It was, therefore, by the the Messiah was generally understood major part of the Roman church, de- by the Jews. posited with, or made the property of general councils, either solely or conjointly with the pope. See Smith's Errors of the Church of Rome detected; and a list of writers under article POPERY. On the whole, it is certain there would be more danger of a contempt arising to the Lord's supper from the admission of infants, and of confusion and trouble to other communicants; to that not being required in Scripture, it is much the best to omit it. When children are grown up to a capacity of behaving decently, they may soon be instructed in the nature and design of the ordinance; and if they appear to INFANT COMMUNION, the admission of infants to the ordinance of the Lord's supper. It has been debated by some, whether or no infants should be admitted to this ordinance. One of the greatest advocates for this prac-understand it, and behave for some tice was Mr. Pierce. He pleads the competent time of trial in a manner use of it even unto this day among the suitable to that profession, it would Greeks, and in the Bohemian churches probably be advisable to admit them to till near the time of the reformation; communion, though very young; which, but especially from the custom of the by the way, might be a good security ancient churches, as it appears from against many of the snares to which many passages in Photius, Augustin, youth are exposed.-Doddridge's Lecand Cyprian. But Dr. Doddridge ob-tures, lec. 207; Pierce's Essay on the serves, that Mr. Pierce's proof from Eucharist, p. 76, &c.; Witsius on Cov. the more ancient fathers is very defec-b. 4. c. 17. § 30, 32; J. Frid. Mayer tive. His arguments from Scripture Diss. de Eucharistia Infantum; Zorchiefly depend upon this general me- nius Hist. Eucharist. Infantum, p. 18; dium; that Christians succeeding to the Theol. and Bib. Mag. Jan. and April, Jews as God's people, and being graf- 1806. ted upon that stock, their infants have a right to all the privileges of which they are capable, till forfeited by some immoralities: and consequently have a right to partake of this ordinance, as the Jewish children had to eat of the passover and other sacrifices; besides this, he pleads those texts which speak of the Lord's supper as received by all Christians. The most obvious answer to all this, is that which is taken from the incapacity of infants to examine themselves, and discern the Lord's body; but he answers that this precept is only given to persons capable of understanding and complying with it, as those which require faith in order to baptism are interpreted by the Pædo-baptists. As for "Various con INFANTS, salvation of. opinions," says an acute writer, cerning the future state of infants have been adopted. Some think, all dying in infancy are annihilated; for, say they, infants, being incapable of moral good or evil, are not proper objects of reward or punishment. Others think that they share a fate similar to adults; a part saved, and a part perish. Others affirm all are saved because all are immortal and all are innocent. Others, perplexed with these diverse sentimeats, think better to leave the subject untouched. Cold comfort to parents who bury their families in infancy! The most probable opinion seems to be, that they are all saved, through the merits of the Mediator, with an everlasting salvation. This has nothing in it contrary to the perfections of God, or to any declaration of the Holy Scriptures; and it is highly agreeable to all those passages which affirm where sin hath abounded, grace hath much more abounded. On these principles, the death of Christ saves more than the fall of Adam lost." If the reader be desirous of examining the subject, we refer him to p. 415. v. ii. Robinson's Claude; Gillard and Williams's Essays on Infant Salvation; An Attempt to elucidate Rom. v. 12. by an anonymous writer; Watts's Ruin and Recovery, p. 324, 327.; Edwards on Original Sin, p. 431, 434.; Doddridge's Lect., lect. 168.; Ridgley's Body of Div., v. i. p. 330 to 336. followed Hume, the most subtle of all, who boldly aimed to introduce an universal scepticism, and to pour a more than Egyptian darkness into the whole region of morals. Since his time, sceptical writers have sprung up in abundance, and infidelity has allured multitudes to its standard; the young and superficial, by its dexterous sophistry; the vain, by the literary fame of its champion; and the profligate, by the licentiousness of its principles." But let us ask, What will be its end? Is there any thing in the genius of this principle that will lead us to suppose it will reign triumphant? So far from it, we have reason to believe that it will be banished from the earth. Its inconsistency with reason; its incongruity with the nature INFIDELITY, want of faith in God, of man; its cloudy and obscure prosor the disbelief of the truths of revela-pects; its unsatisfying nature; its option, and the great principles of reli- position to the dictates of conscience; gion. If we enquire into the rise of infi- its pernicious tendency to eradicate delity, we shall find it does not take its every just principle from the breast of origin from the result of sober enquiry, man, and to lead the way for every speclose investigation, or full conviction; cies of vice and immorality, show us but it is rather, as one observes, "The that it cannot flourish, but must finally slow production of a careless and irre- fall. And, as Mr. Hall justly observes, ligious life, operating together with pre-"We have nothing to fear; for, to an judices and erroneous conceptions con- attentive observer of the signs of the cerning the nature of the leading doc- times, it will appear one of the most extrines of Christianity. It may, there-traordinary phænomena of this eventful fore be laid down as an axiom, that crisis, that, amidst the ravages of atheinfidelity is, in general, a disease of theism and infidelity, real religion is on the heart more than of the understanding; for we always find that infidelity increases in proportion as the general morals decline. If we consider the nature and effect of this principle, we shall find that it subverts the whole foundation of morals; it tends directly to the destruction of a taste for moral excellence, and promotes the growth of those vices which are the most hostile to social happiness, especially vanity, ferocity, and unbridled sensuality. As to the progress of it, it is certain that, of late years, it has made rapid strides. Lord Herbert did not, indeed, so much impugn the doctrine or the morality of the Scriptures, as attempt to supersede their necessity, by endeavouring to show that the great principles of the unity of God, a moral government, and a future world, are taught with sufficient clearness by the light of nature. Bolingbroke, and others of his successors, advanced much farther, and attempted to invali date the proofs of the moral character of the Deity, and consequently ali expectation of rewards and punishments, leaving the Supreme Being no other perfections than those which belong to a first cause, or Almighty contriver. After him, at a considerable distance, increase; for while infidelity is marking its progress by devastation and ruin, by the prostration of thrones and concussion of kingdoms, thus appalling the inhabitants of the world, and compelling them to take refuge in the church of God, the true sanctuary; the stream of divine knowledge, unobserved, is flowing in new channels; winding its course among humble valleys, refreshing thirsty deserts, and enriching, with far other and higher blessings than those of commerce, the most distant climes and nations; until, agreeably to the prediction of prophecy, the knowledge of the Lord shall fill and cover the whole earth." See Hall's admirable Sermon on Infidelity; Fuller's Gospel of Christ ite own Witness; Bishop Watson's Apology for the Bible; Wilberforce's Practical View, § 3. ch.7; Bp. Horne's Letters on Infidelity, and books under article DEISM. INFIRMITY, applied to the mind, denotes frailty, weakness. It has been a question what may properly be denominated sins of infirmity. 1. Nothing, it is said, can be excused under that name which at the time of its commission is known to be a sin.-2. Nothing can be called a sin of infirmity which is contrary to the express letter | iv. 17, 18. Isa. vi. 2, 3.-6. His omnipoof any of the commandments.-3. No- tence and eternity prove his infinity; thing will admit of a just and sufficient || for were he not infinite, he would be excuse upon the account of infirmity bounded by space and by time, which which a man beforehand considers and he is not. Doddridge's Lect., lec. 49; deliberates with himself, whether it be Watts's Ontology. ch. 17; Locke on Una sin or no. A sin of infirmity is, 1. || derst. vol. i. ch. 17; Howe's Works, vol. Such a failing as proceeds from excusa-i. p. 63, 64. 67. ble ignorance.-2. Or unavoidable surprise.-3. Or want of courage and strength, Rom. xv. 1. INFLUENCES, DIVINE, a term made use of to denote the operations of the Divine Being upon the mind. This By infirmity also we understand the doctrine of divine influences has been corruptions that are still left in the heart much called in question of late; but we (notwithstanding a person may be sanc- may ask, 1. What doctrine can be more tified in part,) and which sometimes || reasonable? “The operations which break out. These may be permitted to the power of God carries on in the nahumble us; to animate our vigilance; tural world are no less mysterious perhaps that newly convinced sinners than those which the Spirit performs might not be discouraged by a sight of in the moral world. If men, by their such perfection they might despair of councils and suggestions, can influence ever attaining to; to keep us prayerful the minds of one another must not diand dependent; to prevent those ho- vine suggestion produce a much greater nours which some would be ready to effect? Surely the Father of spirits, by give to human nature rather than to a thousand ways, has access to the spiGod; and, lastly, to excite in us a con- rits he has made, so as to give them tinual desire for heaven. Let us be cau- what determination, or impart to them tious and watchful, however, against sin what assistance he thinks proper, within all its forms: for it argues a deplora-out injuring their frame or disturbing ble state of mind when men love to prac- their rational powers." tise sin, and then lay it upon constitution, the infirmity of nature, the decree of God, the influence of Satan, and thus attempt to excuse themselves by saying they could not avoid it. Clark's Serm. ser. 12. vol. ix. Massilon's Serm. vol. ii. p. 213. Eng. trans. We may observe, 2. Nothing can be more scriptural. Eminent men from the patriarchal age down to St. John, the latest writer, believed in this doctrine, and ascribed their religious feelings to this source. Our Lord strongly and repeatedly inculcated this truth; INFINITY. Infinity is taken in two and that he did not mean miraculous, senses entirely different, i. e. in a posi- but moral influences of the Spirit, is evitive and a negative one. Positive infi- dent, John iii. 3. Matt. vii. 22, 23. John nity is a quality of being perfect in itself, vi. 44. 46. See also, John xii. 32, 40. or capable of receiving no addition. Ne- Rom. viii. 9. 1 Cor. ii. 14.-3 And we gative is the quality of being boundless, may add, nothing can be more necessary, unlimited, or endless. That God is in- if we consider the natural depravity of finite is evident; for as Doddridge ob- the heart, and the insufficiency of all serves, 1. If he be limited, it must either || human means to render ourselves either be by himself, or by another; but no holy or happy without a supernatural wise being would abridge himself, and power. See Williams's Historic Defence there could be no other being to limit of Experimental Religion; Williams's God.-2. Infinity follows from self-ex- || Answer to Belsham, let. 13; Hurrion's istence; for a necessity that is not uni- Sermons on the Spirit; Owen on the versal must depend on some external Spirit. cause, which a self-existent Being does INGHAMITES; a denomination of not.-3. Creation is so great an act of Calvinistic dissenters, who are the folpower, that we can imagine nothing in- lowers of B. Ingham, esq. who in the possible to that Being who has perform- last century was a character of great ed it, but must therefore ascribe to him note in the north of England. About the infinite power.-4. It is more honoura-year 1735, Mr. Ingham was at Queen's ble to the Divine Being to conceive of college with Mr. Hervey and other him as infinite, than finite.-5. The friends, but soon afterwards adopted the Scriptures represent all his attributes as religious opinions and zeal of Wesley infinite. His understanding is infinite, and Whitfield. We do not know the Psal. cxlvii. 5. His knowledge and wis- cause of his separation from these emidom, Rom. xi. 33. His power, Rom. inent men; but it seems in a few years 20. Heb. xi. 3. His goodness, Psal. xvi. afterwards he became the leader of 2. His purity, holiness, and justice, Job | many numerous societies, distinct from 267 the methodists. They received their || what ought not to be done. This is inmembers by lot, and required them to justice, too, but not the whole idea of declare before the church their expe- it; for it is injustice, also to refuse or rience, that the whole society might neglect doing what ought to be done. judge of the gracious change which had An injury must be wilfully committed; been wrought upon their hearts. It whereas it is enough to make a thing happened in a few years, that some in- unjust, that it happens through a culpadividuals, who were much respected, ble negligence. 1. We may injure a perand who applied for admission, instead son in his soul, by misleading his judgof speaking of their own attainments, or ment; by corrupting the imagination; the comfortable impressions on their perverting the will; and wounding the minds, which they only considered as soul with grief. Persecutors who sucproductive of strife and vain glory, de- ceed in their compulsive measures, clared their only hope was the finished though they cannot alter the real sentiwork of Jesus Christ, and as to them-ments by external violence, yet someselves they were sensible of their own times injure the soul by making the man vileness. Such confessions as this threw a hypocrite.-2. We may injure anothe congregation into some confusion, ther in his body, by homicide, murder, which was considerably increased when preventing life, dismembering the body they found, that, on their having re- by wounds, blows, slavery, and impricourse as usual to the lot, that there sonment, or any unjust restraint upon were votes against their admission, its liberty; by robbing it of its chastity, which was considered as a rejection or prejudicing its health.-3. We may from the Lord. On this they were led injure another in his name and charac to examine more particularly both their ter, by our own false and rash judgchurch order and doctrines. After this ments of him; by false witness; by time, Mr. Ingham became much more charging a man to his face with a crime orthodox in his sentiments, and new-which either we ourselves have forged, modelled his churches. The book which he published is in general well thought of by the Independents. He contends very strongly for salvation by the imputation of Christ's righteousness; and as to doctrine, the chief point wherein the Inghamites differ from the Independents, is respecting the Trinity. The common manner of speaking of the Divine Three as distinct persons, they decisively condemn. They do not consider a plurality of elders as necessary in a church to administer the Lord's Supper. In other respects they much esteem the writings of Mr. R. Sandeman. Their numbers have not been so numerous since they became more strict in their public worship. or which we know to have been forged by some other person; by detraction or backbiting; by reproach, or exposing another for some natural imbecility either in body or mind; or for some calamity into which he is fallen, or some miscarriage of which he has been guilty; by inuendos, or indirect accusations that are not true. Now if we consider the value of character, the resentment which the injurious person has of such treatment when it comes to his own turn to suffer it, the consequence of a man's losing his good name, and finally, the must at once see the injustice of lessendifficulty of making reparation, we are these two considerations which ing another's good character. There INGRATITUDE, the vice of being should sometimes restrain us from insensible to favours received, without speaking the whole truth of our neighany endeavour to acknowledge and re-bour, when it is to his disadvantage. pay them. It is sometimes applied to the act of returning evil for good. Ingratitude, it is said, is no passion: for the God of nature has appointed no motion of the spirits whereby it might be excited; it is, therefore, a mere vice, arising from pride, stupidity, or narrowness of soul. INIQUITY. See SIN. INJURY, a violation of the rights of another. Some, says Grove, distinguish between injustitia and injuria. Injustice is opposed to justice in general, whether negative or positive; an injury tonegative justice alone. See JUSTICE. An injury, is wilfully doing to another (1.) That he may possibly live to see his INQUISITION, in the church of Rome, a tribunal, in several Roman catholic countries, erected by the popes for the examination and punishment of heretics. This court was founded in the twelfth century, under the patronage of pope Innocent, who issued out orders to excite the Catholic princes and people to extirpate heretics, to search into their number and quality, and to transmit a faithful account thereof to Rome. Hence they were called inquisitors, and gave birth to this formidable tribunal, || called the inquisition. That nothing might be wanting to render this spiritual court formidable and tremendous, the Roman pontiffs persuaded the European princes, and more especially the emperor Frederick II. and Lewis IX. king of France, not only to enact the most barbarous laws against heretics, and to commit to the flames, by the ministry of public justice, those who were pronounced such by the inquisitors, but also to maintain the inquisitors in their office, and grant them their protection in the most open and solemn manner. The edicts to this purpose issued out by Frederick II. are well known; edicts sufficient to have excited the greatest horror, and which rendered the most illustrious piety and virtue incapable of saving from the cruellest death such as had the misfortune to be disagreeable to the inquisitors. These abominable laws were not, however, sufficient to restrain the just indignation of the people against those inhuman judges, whose barbarity was accompanied with superstition and arrogance, with a spirit of suspicion and perfidy; nay, even with temerity and imprudence. Accordingly, they were insulted by the multitude in many places, were driven in an ignominious manner out of some cities, and were put to death in others; and Conrad, of Marpurg, the first German inquisitor who derived his commission from Gregory IX. was one of the many victims that were sacrificed on this occasion to the vengeance of the public, which his incredible barbarities had raised to a dreadful degree of vehemence and fury. This diabolical tribunal takes cogni zance of heresy, Judaism, Mahometanism, sodomy, and polygamy; and the people stand in so much fear of it, that parents deliver up their children, husbands their wives, and masters their servants, to its officers, without daring in the least to murmur. The prisoners are kept for a long time, till they themselves turn their own accusers, and declare the cause of their imprisonment, for which they are neither told their crime, nor confronted with witnesses. As soon as they are imprisoned, their friends go into mourning, and speak of them as dead, not daring to solicit their pardon, lest they should be brought in as accomplices. When there is no shadow of proof against the pretended criminal, he is discharged, after suffering the most cruel tortures, a tedious and dreadful imprisonment, and the loss of the greatest part of his effects. The sentence against prisoners is pronounced publicly, and with extraordinary solemnity. In Portugal they erect a theatre capable of holding three thousand persons, in which they place a rich altar, and raise seats on each side, in the form of an amphitheatre. There the prisoners are placed, and over against them is a high chair, whither they are called one by one to hear their doom from one of the inquisitors. These unhappy persons know what they are to suffer by the clothes they wear that day; those who appear in their own clothes are discharged on paying a fine; those who have a santo benito, or strait yellow coat without sleeves, charged with St. Andrew's cross, have their lives, but forfeit all their effects; those who have the resemblance of flames made of red serge sewed upon their santo benito, without any cross, are pardoned, but threatened to be burnt if ever they relapse; but those who, besides those flames, have on their santo benito their own picture surrounded with devils, are condemned to expire in the flames. The inquisitors, who are ecclesiastics, do not pronounce the sentence of death, but form and read an act, in which they say, that the criminal, being convicted of such a crime, by his own confession, is with much reluctance, delivered to the secular power, to be punished according to his demerits: and this writing they give to the seven judges, who attend at the right side of the altar, and immediately pass sentence. For the conclusion of this horrid scene, see ACT OF FAITH. We rejoice however, to hear, that in many Roman Catholic countries, the inquisition is now shut. May the God of mer |