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fortable sense thereof. Ridgley's Div. 228. 3d edit. Pike's Cases of Conscience, p. 130.

Wise: he understands the nature of his work, and the wants of his people, John ii. 25.-3. Righteous: for it is founded upon justice and truth, 1 John iii. 5. Heb. vii. 26.-4. Compassionate, Heb. or confession of faith. obtruded upon the INTERIM, the name of a formulary, ii. 17. v. 8. Is. lxiii. 9.-5. He is the sole Protestants, after the death of Luther, advocate, 1 Tim. ii. 5.-6. It is per- by the emperor Charles V. when he had petual. Heb. vii. 25.-7. Efficacious, 1 defeated their forces. It was so called, John ii. 1, 2.-8. The use we should because it was only to take place in the make of Christ's intercession is this: 1. interim, till a general council should deWe may learn the wonderful love of cide all the points in question between God to man, Rom. v. 10.-2. The dura- the Protestants and Catholics. The ocbility and safety of the church, Luke casion of it was this: The emperor had xxii. 31, 32. Is. xvii. 24.-3. The ground made choice of three divines, viz. Julius we have for comfort, Heb. ix. 24. Rom. Phlug, bishop of Naumberg Michael viii. 34.-4. It should excite us to offer Helding, titular bishop of Sidon; and up prayers to God, as they are accepta- John Agricola, preacher to the elector ble through him, Rev. viii. 3, 4. See of Brandenburgh; who drew up a proCharnock's Works, vol. ii. p. 1109;ject, consisting of 26 articles, concerning Flavel's Works, vol. i. p. 72; Dod- the points of religion in dispute between dridge's Lec. vol. ii. p. 294, 8vo: Gill's the Catholics and Protestants. The Body of Div. vol. ii. p. 126, 8vo. edit. controverted points were, the state of Brown's Nat. and Rev. Rel. p 348; Adam before and after his fall; the reBerry Street Lec. No. 18; Ridgley's demption of mankind by Jesus Christ; Body of Div. ques. 55. good works; the confidence we ought the justification of sinners; charity and 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

INTERDICT, an ecclesiastical censure, by which the church of Rome forbids the performance of divine service in a kingdom, province, town, &c. This censure has been frequently executed in France, Italy, and Germany; and in the year 1170, Pope Alexander III. put all England under an interdict, forbid-dead. ding the clergy to perform any part of divine service, except baptizing infants, taking confessions, and giving absolution to dying penitents; but this censure being liable to ill consequences, of promoting libertinism and a neglect of religion, the succeeding popes have very seldom made use of it. There was also an interdict of persons, who were deprived of the benefit of attending on divine service. Particular persons were also anciently interdicted of fire and water, which signifies a banishment for some particular offence: by this censure no person was permitted to receive them, or allow them fire or water; and, being thus wholly deprived of the two necessary elements of life, they were, doubtless, under a kind of civil death.

INTEREST IN CHRIST, a term often made use of in the religious world; and implies our having a right to claim him as our mediator, surety, advocate, and saviour, and with him all those spiritual blessings which are purchased and applied by him to those whom he has redeemed. The term, right to claim him," perhaps, is prehaving a ferable to that often used, "being enabled to claim him," interest in Christ who are destitute of as many have an that assurance which gives them a com

pope for his approbation, which he re-
The emperor sent this project to the
fused: whereupon Charles V. published
the imperial constitution, called the In-
terim, wherein he declared, that "it
nions should, for the future, inviolably
was his will, that all his Catholic domi-
observe the customs, statutes, and ordi-
that those who had separated them-
nances of the universal church; and
selves from it, should either reunite
this constitution; and that all should
themselves to it, or at least, conform to
quietly expect the decisions of the gene-
ral council." This ordinance was pub-
lished in the diet of Augsburgh, May 15,
1548; but this device neither pleased
the pope nor the Protestants: the Lu-
would not receive it, alleging that it re-
theran preachers openly declared they
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
disfranchised the cities of Magdeburg
those who refused to accept it, that he
and Constance for their opposition.

made use of to denote the state of the
INTERMEDIATE STATE, a term
soul between death and the resurrection.

From the Scriptures speaking frequent- ||
ly 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 insensibility. But against this
opinion, and that the soul, after death,
enters immediately into a state of re-
ward or punishment, the following pas-
sages seem to be conclusive, Matt. xvii
3. Luke xxiii. 42. 2 Cor. v. 6. Phil. i. 21.
Luke xvi. 22, 23. Rev. vi. 9. See arti-
cles RESURRECTION, SOUL, and Fu-
TURE STATE; Bishop Law's Appen-
dix to his Theory of Religion; Search's
Light of Nature pursued; Bennet's
Olam Haneshamoth, or View of the In-
termediate State; Archibald Campbell's
View of the Middle 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,

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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 officers: their censures were only honest reproofs; and their excommunications 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 over the consciences of others, or to 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 banishes 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 enterprise 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.

son they had chosen a pastoral staff and a ring. The account of this ceremony may be seen at large in Mosheim's Ec clesiastical History, cent. xi. part. ii. chap. 2.

INVISIBLES, a name of distinction given to the disciples of Osiander, Flacius, Illyricus, Swenkfeld, &c. because they denied the perpetual visibility of the church.

INTOLERANCE is a word chiefly used in reference to those persons, INVESTITURE, in ecclesiastical churches, or societies, who do not allow policy, is the act of conferring any bemen to think for themselves, but impose nefice on another. It was customary for on them articles, creeds, ceremonies, princes to make investiture of ecclesias&c. of their own devising. See TOLE-tical benefices, by delivering to the perRATION. 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 horrible 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

INVOCATION, a calling upon God in prayer. It is generally considered as the first part of that necessary duty, and includes, 1. A making mention of one or more of the names or titles of God, indicative of the object to whom we pray. −2. A declaration of our desire and design to worship him. And, 3. A desire of his assistance and acceptance, under a sense of our own unworthiness. In the church of Rome, invocation also signi. fies adoration of, and prayers to the

saints. The council of Trent expressly according to the flesh and the spirit; teaches, that the saints who reign with || and under the Holy Ghost, they were Jesus Christ offer up their prayers to to live according to the spirit only. God for men, and condemn those who JOHN ST. Christians of. See CHRISmaintain the contrary doctrine. The TIANS. Protestants censure and reject this opinion, as contrary to Scripture; deny the truth of the fact; and think it highly unreasonable to suppose that a limited, finite being, should be in a manner omnipresent, and, at one and the same time, hear and attend to the prayers that are offered up to him in England, China, and Peru; and from hence infer, that, if the saints cannot hear their request it is inconsistent with common sense to address any kind of prayer to them.

JOACHIMITES, the disciples of Joachim, abbot of Flora, in Calabria. Joachim was a Cistercian 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 were condemned by the fourth Lateran council.

JOY, a delight of the mind arising from the consideration of a present or assured approaching possession of a future good. When it is moderate, it is called gladness; when raised on a sudden to the highest degree, it is then cxultation or transport; when we limit our desires by our possessions, it is contentment; when our desires are raised high, and yet accomplished, this is called satisfaction; when our joy is derived from some comical occasion or amusement, it is mirth; if it arise from considerable opposition that is vanquished in the pursuit of the good we desire, it is then called triumph; when joy has so long possessed the mind that it is settled into a temper, we call it cheerfulness; when we rejoice upon the account of any good which others obtain, it may be called sympathy or congratulation. This is natural joy; but there is,-2. A moral joy, which is a self-approbation, or that which arises from the performance of any good actions; this is called peace, or serenity of conscience: if the action be honourable, and the joy rise high, it may be called glory.-3. There is also a spiritual joy, which the Scripture calls a "fruit of the Spirit," Gal. v. 22. “ the joy of faith." Phil. i. 25. and "the rejoicing of hope," Heb. iii. 6. The His followers, the Joachimites, were objects of it are, 1. God himself, Ps. xliii. particularly fond of certain ternaries. 4. Is. xli. 10.-2. Christ, Phil. iii. 3. 1 The Father they said operated from Pet. i. 8.-3. The promises, Ps. cxix. the beginning until the coming of the 162.-4. The administration of the GosSon: the Son from that time to theirs, pel, and Gospel ordinances, Ps. lxxxix. viz. the year 1260; and the Holy Spirit 15.-5. The prosperity of the interest of then took it up, and was to operate in Christ, Acts xv. 3. Rev. xi. 15, 17.—6. his turn. They likewise divided every | The happiness of a future state. Rom. thing relating to men, doctrine, and v. 2. Matt. xxv. The nature and promanner of living, into three classes, ac-perties of this joy: 1. It is or should be cording to the three persons of the Tri- constant, Phil. iv. 4.-2. It is unknown nity. The first ternary was that of to the men of the world, 1 Cor. ii. 14.men; of whom, the first class was that 3. It is unspeakable, 1 Pet. i. 8.-4. It is of married men, which had lasted during permanent, John xvi. 22. Watts on the the whole period of the Father; the se- Pass. sect. 11; Gill's Body of Div. p. cond was that of clerks, which lasted 111. 3d vol. 8vo. edit. Grove's Mor. during the time of the Son; and the last Phil. vol. i. p. 356. was that of monks, wherein was to be an uncommon effusion of grace by the Holy Spirit. The second ternary was that of doctrine, viz. the Old Testament, the New, and the everlasting Gospel; the first they ascribed to the Father, the second to the Son, and the third to the Holy Spirit. A third ternary consisted in the manner of living, viz. under the Father, men lived according to the flesh; under the Son, they lived

JOY OF GOD relates, 1. To the delight and complacency he has in himself, his own nature, and perfections.-2. He rejoices in his own works, Ps. civ. 31.-3. In his Son Christ Jesus, Matt. iii. 17.-4. In the work of redemption, John iii. 15.-5. In the subjects of his grace, Ps. cxlvii. 11. Zeph. iii. 17. Ps. cxlix. 4.

IRRESISTIBLE GRACE. See

Grace.

ISBRANIKI, a denomination which appeared in Russia about the year 1666, and assumed this name, which signifies the multitude of the elect. But they were called by their adversaries Rolskolsnika, or the seditious faction. They professed a rigorous zeal for the letter of the Holy Scriptures. They maintained that there is no subordination of rank among the faithful, and that a Christian may kill himself for the love of Christ.

sweetness of temper, are indispensably necessary for such a service."

uniformly been thus effected; and it is especially sanctioned by the example of Christ and his apostles, and recommended as the divine method of spreading the Gospel through the nations of the earth; itinerant preaching having almost always preceded and made way for the solid ministry of regular pastors. But it is a work which requires peculiar talents and dispositions, and a peculiar call in God's providence; and is not rashly and hastily to be ventured upon ISRAELITES, the descendants of Is- by every novice who has learned to rael, who were at first called Hebrews, || speak about the Gospel, and has more by reason of Abraham, who came from zeal than knowledge, prudence, huthe other side of the Euphrates; and mility, or experience. An unblemished afterwards Israelites, from Israel, the character, a disinterested spirit, an exfather of the twelve patriarchs; and, emplary deadness to the world, unaflastly, Jews, particularly after their re-fected humility, deep acquaintance with turn from the captivity of Babylon, be- the human heart, and preparation for cause the tribe of Judah was then much enduring the cross not only with boldstronger and more numerous than theness, but with meekness, patience, and other tribes, and foreigners had scarce any knowledge of this tribe. For the history of this people, see article JEWS. JUBILEE, a public festivity.-Among ITINERANT PREACHERS, those the Jews it was held every 49th or 50th who are not settled over any particular year. It was proclaimed with the sound congregation, but go from place to place of rams' horns: no servile work was for the purpose of preaching to, and in- done on it; the land lay untilled; what structing the ignorant. A great deal grew of itself belonged to the poor and has been said against persons of this de- needy; whatever debts the Hebrews scription; and, it must be acknowledged, owed to one another were wholly rethat there would not be so much neces-mitted; hired as well as bond-servants sity for them, were every minister of his of the Hebrew race obtained their liberparish to do his duty. But the sad de-ty; inheritances reverted to their oriclension of morals in many places; the ginal proprietors. See 25th chap. Leviawful ignorance that prevails as to God ticus. "Jubilee, in a more modern sense, and real religion; the little or no exer- denotes a grand church solemnity or tion of those who are the guides of the ceremony, celebrated at Rome, wherepeople; "villages made up of a train in the pope grants a plenary indulgence of idle, profligate, and miserable poor, to all sinners; at least to as many as and where the barbarous rhymes in visit the churches of St. Peter and St. their church-yards inform us that they Paul, at Rome. The jubilee was first are all either gone or going to heaven:" established by Boniface VII. in 1300, these things, with a variety of others, which was only to return every hundred form a sufficient reason for every able years; but the first celebration brought and benevolent person to step forward, in such store of wealth, that Clement and to do all that he can to enlighten VI. in 1343, reduced it to the period of the minds, lesson the miseries, and pro- fifty years. Urban VI. in 1389, appointmote the welfare of his fellow-crea-ed it to be held every thirty-five years, tures. A clergyman of the church of that being the age of our Saviour; and England, of respectable talents, very Paul II. and Sixtus IV. in 1475, brought judiciously observes, that, "Notwith- it down to every twenty-five, that every standing the prejudices of mankind, and person might have the benefit of it once the indiscretions of some individuals, an in his life. Boniface IX. granted the priitinerant teacher is one of the most ho-vilege of holding jubilees to several nourable and useful characters that can be found upon earth; and there needs no other proof than the experience of the church in all ages, that, when this work is done properly and with perseverance it forms the grand method of spreading wide, and rendering efficacious religious knowledge, for great reformations and revivals of religion have

princes and monasteries; for instance, to the monks of Canterbury, who had a jubilee every fifty years, when people flocked from all parts to visit the tomb of Thomas-a-Becket. Afterwards jubilees becames more frequent: there is generally one at the inauguration of a new pope; and the pope grants them as often as the church or himself have

occasion for them. To be entitled to the privileges of the jubilee, the bull enjoins fasting, alms, and prayers. It gives the priests a full power to absolve in all cases, even those otherwise reserved to the pope; to make commutations of vows, &c. in which it differs from a plenary indulgence. During the time of jubilee, all other indulgencies are sus pended. One of our kings, viz. Edward III. caused his birth-day to be observed in the manner of a jubilee, when he became fifty years of age, in 1362, but never before nor after. This he did by releasing prisoners, pardoning all offences, except treason, making good laws, and granting many privileges to the people. In 1640, the Jesuits celebrated a solemn jubilee at Rome, that being the centenary, or hundredth year from their institution; and the same ceremony was observed in all their houses throughout the world.

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JUD

Moses; and the Rabbinists, who add to the law the traditions of the Talmud. See those articles, and books recommended under article Jews, in this work.

lessly, precipitately, wantonly, or maJUDGING RASH, the act of careliciously censuring others. This is an evil which abounds too much among almost all classes of men. "Not contented with being in the right ourselves, we must find all others in the wrong. We claim an exclusive possession of goodness and wisdom; and from approving warmly of those who join us, we proceed to condemn with much acrimony, not only the principles, but the chaWe rashly extend to every individual racters of those from whom we differ. the severe opinion which we have unwarrantably conceived of a whole body. This man is of a party whose principles JUDAISING CHRISTIANS: the whole sentiments are corrupted. That we reckon slavish; and therefore his first rise of this denomination is placed man belongs to a religious sect, which under the reign of Adrian. For when we are accustomed to deem bigotted, this emperor had at length razed Jeru- and therefore he is incapable of any salem, entirely destroyed its very foun- generous and liberal thought. Another dations, and enacted laws of the severest kind against the whole body of the been taught to account relaxed, and is connected with a sect, which we have Jewish people, the greatest part of the therefore he can have no sanctity. We Christians who lived in Palestine, to should do well to consider, 1. That this prevent their being confounded with the practice of rash judging is absolutely Jews, abandoned entirely the Mosaic forbidden in the sacred Scriptures, Mat. rites, and chose a bishop, namely, Mark, || vii. 1.-2. We thereby authorize others a foreigner by nation, and an alien from to requite us in the same kind.-3. It the commonwealth of Israel. Those often evidences our pride, envy, and biwho were strongly attached to the Mo-gotry.-4. It argues a want of charity, the saic rites, separated from their brethren, distinguishing feature of the Christian and founded at Pera, a country of Pales- religion.-5. They who are most forward tine, and in the neighbouring parts, par-in censuring others are often most deticular assemblies, in which the law of fective themselves. Barrow's Works, Moses maintained its primitive dignity, vol. i. ser. 20; Blair's Ser. ser. 10. vol. authority, and lustre. The body of Ju- ii; Saurin's Ser. ser. 4. vol. v. daising Christians, which set Moses and Christ upon an equal footing in point of whereby one thing is affirmed or denied JUDGMENT is that act of the mind authority, were afterwards divided into of another; or that power of the soul two sects, extremely different both in which passes sentence on things propostheir rites and opinions, and distinguish-ed to its examination, and determines ed by the names of Nazarenes and Ebi- what is right or wrong: and thus it aponites; which see. object considered as true or false, fit or proves or disapproves of an action, or an unfit, good or evil. Dr. Watts gives us the following directions to assist us in judging right. 1. We should examine all our old opinions afresh, and enquire what was the ground of them, and whether our assent were built on just evidence; and then we should cast off all those judgments which were formed heretofore without due examination.--2. All our ideas of objects, concerning which tinct, complete, comprehensive, extenwe pass judgment, should be clear, dis"sive, and orderly.-3. When we have

JUDAISM, the religious doctrines and rites of the Jews, the descendants of Abraham. Judaism was but a temporary dispensation, and was to give way, at least the ceremonial part of it, at the coming of the Messiah. The principal sects among the Jews were the Pharisees, who placed religion in external ceremony; the Sadducees, who were remarkable for their incredulity; and the Essenes who were distinguished for their austere sanctity. At present, the Jews have two sects; the Caraites, who admit no rule of religion but the law of

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