velation dishonoured and its author insulted, but the end for which it was given is completely defeated.

"A question of very great importance demands our attention, while we are endeavouring to settle, with precision, the notion of the inspiration of the Scriptures: it relates to the words in which the sacred writers have expressed their ideas. Some think, that in the choice of words they were left to their own dis

though the matter be divine; while others believe, that in their expressions, as well as in their sentiments, they were under the infallible direction of the Spirit. It is the last opinion which appears to be most conformable to truth, and it may be supported by the following reasoning.

"Some men have adopted very strange and dangerous notions respecting the inspiration of the Scriptures. Dr. Priestley denies that they were written by a particular divine inspiration; and asserts that the writers, though men of the greatest probity, were falli-cretion, and that the language is human, ble, and have actually committed mistakes in their narrations and their reasonings. But this man and his followers find it their interest to weaken and set aside the authority of the Scriptures, as they have adopted a system of religion from which all the distinguishing doctrines of revelation are excluded. Others consider the Scriptures as in- Every man who hath attended to spired in those places where they pro- the operations of his own mind, knows fess to deliver the word of God; but in that we think in words, or that, when other places, especially in the historical we form a train or combination of ideas, parts, they ascribe to them only the we clothe them with words; and that same authority which is due to the the ideas which are not thus clothed, writings of well informed and upright are indistinct and confused. Let a man men. But as this distinction is perfectly try to think upon any subject, moral or arbitrary, having no foundation in any || religious, without the aid of language, thing said by the sacred writers them- and he will either experience a total selves, so it is liable to very material cessation of thought, or, as this seems objections. It represents our Lord and impossible, at least while we are awake, his apostles, when they speak of the Old he will feel himself constrained, notTestament, as having attested, without withstanding his utmost endeavours, to any exception or limitation, a number of have recourse to words as the instrubooks as divinely inspired, while some ment of his mental operations. As a of them were partly, and some were great part of the Scriptures was sugalmost entirely, human compositions: it gested or revealed to the writers; as supposes the writers of both Testaments the thoughts or sentiments, which were to have profanely mixed their own pro- perfectly new to them, were conveyed ductions with the dictates of the Spirit, into their minds by the Spirit, it is plain and to have passed the unhallowed com- that they must have been accompanied pound on the world as genuine. In fact, with words proper to express them; by denying that they were constantly and, consequently, that the words were under infallible guidance, it leaves us dictated by the same influences on the utterly at a loss to know when we should mind which communicated the ideas. or should not believe them. If they The ideas could not have come without could blend their own stories with the the words, because without them they revelations made to them, how can I be could not have been conceived. A nocertain that they have not, on some oc- tion of the form and qualities of a macasions, published, in the name of God, terial object may be produced by subsentiments of their own, to which they jecting it to our senses; but there is no were desirous to gain credit and au- conceivable method of making us acthority? Who will assure me of their quainted with new abstract truths, or perfect fidelity in drawing a line of dis- with things which do not lie within the tinction between the divine and the hu- sphere of sensation, but by conveying to man parts of their writings? The de- the mind, in some way or other, the nial of the plenary inspiration of the words significant of them.-In all those Scripture tends to unsettle the founda-passages of Scripture, therefore, which tions of our faith, involves us in doubt and perplexity, and leaves us no other method of ascertaining how much we should believe, but by an appeal to reason. But when reason is invested with the authority of a judge, not only is re

were written by revelation, it is manifest that the words were inspired; and this is still more evident with respect to those passages which the writers themselves did not understand. No man could write an intelligible discourse on

and misrepresented the truth? In this case, how could our faith have securely rested on their testimony? Would not the suspicion of error in their writings have rendered it necessary, before we received them, to try them by the standard of reason? and would not the authority and the design of revelation have thus been overthrown? We must con

a subject which he does not understand, unless he were furnished with the words as well as the sentiments; and that the penmen of the Scriptures did not always understand what they wrote, might be safely inferred from the comparative darkness of the dispensation under which some of them lived; and is intimated by Peter, when he says, that the prophets 'enquired and search-clude, therefore, that the words of ed diligently what, and what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.' 1 Pet. i. 10, 11.

"In other passages of Scripture, those not excepted in which the writers relate such things as had fallen within the compass of their own knowledge, we shall be disposed to believe that the words are inspired, if we calmly and seriously weigh the following considerations. If Christ promised to his disciples, that, when they were brought before kings and governors for his sake, it should be given them in that same hour what they should speak, and that the Spirit of the Father should speak in them. Matt. x. 19, 20. Luke xii. 11, 12. a promise which cannot be reasonably understood to signify less than that both words and sentiments should be dictated to them, it is fully as credible that they should be assisted in the same manner when they wrote, especially as the record was to last through all ages, and to be a rule of faith to all the nations of the earth. Paul affirms that he and the other apostles spoke not in the words which man's wisdom teacheth, but which the Holy Ghost taught,' 1 Cor. ii. 13. and this general assertion may be applied to their writings as well as to their sermons. Besides, every person who hath reflected upon the subject, is aware of the importance of a proper selection of words in expressing our sentiments; and knows how easy it is for a heedless or unskilful person not only to injure the beauty and weaken the efficacy of a discourse by the impropriety of his language, but by substituting one word for another, to which it seems to be equivalent, to alter the meaning, and perhaps render it totally different. If, then, the sacred writers had not been directed in the choice of words, how could we have been assured that those which they have chosen were the most proper? Is it not possible, nay, is it not certain, that they would have sometimes expressed themselves inaccurate ly, as many of them were illiterate; and by consequence would have obscured ||

Scripture are from God, as well as the matter; or we shall charge him with a want of wisdom in transmitting his truths through a channel by which they might have been, and most probably have been, polluted.

"To the inspiration of the words, the difference in the style of the sacred writers seems to be an objection; because, if the Holy Ghost were the author of the words, the style might be expected to be uniformly the same. But in answer to this objection it may be observed, that the Divine Spirit, whose operations are various, might act differently on different persons, according to the natural turn of their minds. He might enable one man, for instance, to write more sublimely than another, because he was naturally of a more exalted genius than the other, and the subject assigned to him demanded more elevated language; or he might produce a difference in the style of the same man, by raising, at one time, his faculties above their ordinary state; and by leaving them at another, to act according to their native energy under his inspection and control. We should not suppose that inspiration, even in its higher degrees, deprived those who were the subjects of it, of the use of their faculties. They were, indeed, the organs of the Spirit; but they were conscious, intelligent organs. They were dependent, but distinct agents; and the operation of their mental powers, though elevated and directed by superior influence, was analogous to their ordinary mode of procedure. It is easy, therefore, to conceive that the style of the writers of the Scriptures should differ, just as it would have differed if they had not been inspired. A perfect uniformity of style could not have taken place, unless they had all been inspired in the same degree, and by inspiration their faculties had been completely suspended, so that divine truths were conveyed by them in the same passive manner in which a pipe affords a passage to water, or a trumpet to the breath." See Dick's Essay on the Inspiration of the Scriptures; Hawker on Plenary Inspiration; Appen

dix to 3d vol. of Doddridge's Expo-ing or drinking. This is the general sitor; Calamy and Bennett on Inspi- idea of it; but we may observe, that ration; Dr. Stennett on the Authority whatever indulgence undermines the and Use of Scripture; Parry's Enquiry health, impairs the senses, inflames the into the Nature and Extent of the In- passions, clouds and sullies the reason, spiration of the Apostles; Brown's perverts the judgment, enslaves the will, Nat. and Rev. Relig. p. 78; and article or in any way disorders or debilitates CHRISTIANITY and SCRIPTURE, in this the faculties, may be ranked under this work. vice. See article TEMPERANCE.

INTERCESSION OF CHRIST, his interposing for sinners by virtue of the satisfaction he made to divine justice. 1. As to the fact itself, it is evident, from many places of Scripture, that Christ pleads with God in favour of his peo

INSTINCT, that power which acts on and impels any creature to any particular manner of conduct, not by a view of the beneficial consequences, but merely from a strong impulse supposed necessary in its effects, and to be given them to supply the place of rea-ple, Rom. viii. 34. Heb. vii. 25. 1 John

son.

INSTITUTE, INSTITUTION; an established custom or law; a precept, maxim, or principle. Institutions may be considered as positive, moral, and human. 1. Those are called positive institutions or precepts which are not founded upon any reasons known to those to whom they are given, or discoverable by them, but which are observed merely because some superior has commanded them.-2. Moral are those, the reasons of which we see, and the duties of which arise out of the nature of the case itself, prior to external command.-3. Human, are generally applied to those inventions of men, or means of honouring God, which are not appointed by him, and which are numerous in the church of Rome, and too many of them in Protestant churches.Butler's Analogy, p. 214; Doddridge's Lec. lect. 158; Robinson's Claude, 217, vol. i. and 258, vol. ii; Burrough's Two Dis. on Positive Institutions; Bp. Hoadley's Plain Account, p. 3.

ii. 1.-2. As to the manner of it: the appearance of the high-priest among the Jews, in the presence of God, on the day of atonement, when he offered before him the blood of the sin-offering, is at large referred to by St. Paul, as illustrating the intercession of Christ, Heb. ix. 11, 14, 22, 26. Heb. x. 19, 21. Christ appears before God with his own body; but whether he intercedes vocally or not, cannot be known: though it is most probable, I think, that he does not: however, it is certain that he does not intercede in like manner as when on earth, with prostration of body, cries and tears, which would be quite inconsistent with his state of exaltation and glory; nor as supplicating an angry judge, for peace is made by the blood of the cross; nor as litigating a point in a court of judicature; but his intercession is carried on by showing himself as having done, as their surety, all that law and justice could require, by representing his blood and sacrifice as the ground of his people's acceptance with the Father, Rev. INTEGRITY, purity of mind, free v. 6. John xvii. 24.-3. The end of from any undue bias or principle, Prov. Christ's intercession is not to remind xi. 3. Many hold, that a certain artful the Divine Being of any thing which he sagacity, founded upon knowledge of would otherwise forget, nor to persuade the world, is the best conductor of every him to any thing which he is not disone who would be a successful adven- posed to do; but it may serve to illusturer in life, and that a strict attention trate the holiness and majesty of the to integrity would lead them into dan- Father, and the wisdom and grace of ger and distress. But, in answer to this the Son; not to say that it may have it is justly observed, 1. That the guid- other unknown uses with respect to the ance of integrity is the safest under inhabitants of the invisible world. He which we can be placed; that the road is represented, also, as offering up the in which it leads us is, upon the whole, prayers and praises of his people, which the freest from dangers, Prov. iii. 21, become acceptable to God through him, &c.-2. It is unquestionably the most Rev. viii. 3, 4. Heb. xiii. 15. 1 Pet. ii. 5. honourable; for integrity is the founda- He there pleads for the conversion of tion of all that is high in character his unconverted ones; and for the conamong mankind, Prov. iv. 8.-3. It is solation, preservation, and glorification the most conducive to felicity, Phil. iv. of his people, John xvii. 1 John ii. 1, 2. 6, 7. Prov. iii. 17.-4. Such a character-4. Of the properties of Christ's intercan look forward to eternity without cession we may observe, 1. That it is dismay, Rom. ii. 7. authoritative. He intercedes not withINTEMPERANCE, excess in eat-out right, John xvii. 24. Ps. ii. 8.-2.

M m

Wise: he understands the nature of his [[ fortable sense thereof. Ridgley's Div. work, and the wants of his people, John 228. 3d. edit. Pike's Cases of Conscience, ii. 25.-3. Righteous: for it is founded p. 130. upon justice and truth, 1 John iii. 5. Heb. vii. 26.-4. Compassionate, Heb. ii. 17. v. 8. Is. Ixiii. 9.-5. He is the sole advocate, 1 Tim. ii. 5.-6. It is perpetual, Heb. vii. 25.-7. Efficacious, 1 John ii. 1, 2.-8. The use we should make of Christ's intercession is this: 1. We may learn the wonderful love of God to man, Rom. v. 10.-2. The durability and safety of the church, Luke xxii. 31, 32. Is. xvii. 24.-3. The ground we have for comfort, Heb. ix. 24. Rom. viii. 34.-4. It should excite us to offer up prayers to God as they are acceptable through him, Rev. viii. 3, 4. See Charnock's Works, vol. ii. p. 1109; Flavel's Works, vol. i. p. 72; Doddridge's Lec. vol. ii. p. 294, 8vo; Gill's Body of Div. vol. ii. p. 126, 8vo. edit. Brown's Nat. and Rev. Rel. p. 348; Berry Street Lec. No. 18; Ridgley's Body of Div. ques. 55.

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 general 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 Sidon; 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

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 ail 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, "having a right to claim him," perhaps, is preferable to that often used, "being enabled to claim him," as many have an interest in Christ who are destitute of that assurance which gives them a com

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 Augsburgh, May 15, 1548; but this device neither pleased the pope nor the Protestants: the Lutheran preachers openly declared they would not receive it, alleging that it reestablished 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 frequent- || spiritual authority under the direction ly of the dead as sleeping in their graves, of Jesus Christ; particular churches many have supposed that the soul sleeps were united only by faith and love; in till the resurrection, i. e. is in a state of all civil affairs they submitted to civil entire insensibility. But against this magistracy; and in religious concerns opinion, and that the soul, after death, they were governed by the reasoning, enters immediately into a state of re-advice, and exhortations of their own ward or punishment, the following passages 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 articles RESURRECTION, SOUL, and FuTURE STATE; Bishop Law's Appendix to his Theory of Religion; Search's Light of Nature pursued; Bennett's Olam Haneshamoth, or View of the Intermediate 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, lect. 219.

INTERPRETING OF TONGUES, a gift bestowed on the apostles and primitive Christians, so that in a mixed assembly, consisting of persons of different nations, if one spoke in a language, understood by one part, another could repeat and translate what he said into different languages understood by others, 1 Cor. xii. 10. 1 Cor. xiv. 5, 6, 13.

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.

INVISIELES, 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 nsed 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 ecclesi&c. of their own devising. See TOLE- astical benefices, by delivering to the RATION. Nothing is more abhorrent person they had chosen a pastoral staff from the genius of the Christian reli- || and a ring. The account of this ceregion than an intolerant spirit, or an in- mony may be seen at large in Mosheim's tolerant church. "It has inspired its Ecclesiastical History, cent. xi. part ii. votaries with a savage ferocity; has chap. 2. 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 signifies adoration of, and prayers to the