they were able to relate certain events in which | tion of thought and of style, as clearly shows that they had been personally concerned, and to make the powers of the writers were raised above their such occasional reflections as were suggested by ordinary pitch. If a person of moderate talents particular subjects and occurrences. In these should give as elevated a description of the macases no supernatural influence was necessary to jesty and attributes of God, or reason as proinvigorate their minds; it was only necessary that foundly on the mysterious doctrines of religion, they should be infallibly preserved from error. It as a man of the most exalted genius and extenis with respect to such passages of Scripture sive learning, we could not fail to be convinced alone, as did not exceed the natural ability of the that he was supernaturally assisted; and the writers to compose, that I would admit the notion conviction would be still stronger, if his compoof superintendence, if it should be admitted at all.sition should far transcend the highest efforts of Perhaps this word, though of established use and the human mind. Some of the sacred writers almost undisputed authority, should be entirely were taken from the lowest ranks of life; and laid aside, as insufficient to express even the low- yet sentiments so dignified, and representations est degree of inspiration. In the passages of of divine things so grand and majestic, occur in Scripture which we are now considering, I con- their writings, that the noblest flights of human ceive the writers to have been not merely super-genius, when compared with them, appear cold intended, that they might commit no error, but and insipid. likewise to have been moved or excited by the Holy Ghost to record particular events, and set down particular observations. The passages written in consequence of the direction and under the care of the Divine Spirit, may be said, in an inferior sense, to be inspired; whereas, if the men had written them at the suggestion of their own spirit, they would not have possessed any more authority, though they had been free from error, than those parts of profane writings which are agreeable to truth. reign councils of heaven, it could not have been known but by a communication from the Fa ther of Light. 3. "It is manifest, with respect to many pas sages of Scripture, that the subjects of which they treat must have been directly revealed to the writers. They could not have been known by any natural means, nor was the knowledge of them attainable by a simple elevation of the faculties. With the faculties of an angel we could not discover the purposes of the divine mind. This degree of inspiration we attribute to those who were empowered to reveal heavenly mysteries, which eye had not seen, and ear had 2. "There are other parts of the Scriptures in not heard,' to those who were sent with particular which the faculties of the writers were superna- messages from God to his people, and to those turally invigorated and elevated. It is impossible who were employed to predict future events. The for us, and perhaps it was not possible for the in-plan of redemption being an effect of the sovespired person himself, to determine where nature ended, and inspiration began. It is enough to know, that there are many parts of Scripture in which, though the unassisted mind might have "This kind of inspiration has been called the proceeded some steps, a divine impulse was ne- inspiration of suggestion. It is needless to discessary to enable it to advance. I think, for pute about a word; but suggestion seeming to example, that the evangelists could not have express an operation on the mind, by which ideas written the history of Christ if they had not en- are excited in it, is of too limited a signification to joyed miraculous aid. Two of them, Matthew denote the various modes in which the prophets and John, accompanied our Saviour during the and apostles were made acquainted with superspace of three years and a half. At the close of natural truths. God revealed himself to them this period, or rather several years after it, when not only by suggestion, but by dreams, visions, they wrote their Gospels, we may be certain voices, and the ministry of angels. This degree of that they had forgotten many of his discourses inspiration, in strict propriety of speech, should be and miracles; that they recollected others indis- called revelation; a word preferable to sugges tinetly; and that they would have been in dan- tion, because it is expressive of all the ways in ger of producing an inaccurate and unfair ac- which God communicated new ideas to the minds count, by confounding one thing with another. of his servants. It is a word, too, chosen by the Besides, from so large a mass of particulars, men Holy Ghost himself, to signify the discovery of of uncultivated minds, who were not in the habit truths formerly unknown to the apostles. The of distinguishing and classifying, could not have last book of the New Testament, which is a colmade a proper selection; nor would persons un-lection of prophecies, is called the Revelation of skilled in the art of composition have been able to Jesus Christ. Paul says, that he received the express themselves in such terms as should in- Gospel by revelation; that by revelation the sure a faithful representation of doctrines and mystery was made known to him, which in other facts, and with such dignity as the nature of the ages was not made known unto the sons of men, subject required. A divine influence, therefore, as it was then revealed unto his holy apostles must have been exerted on their minds, by which and prophets by the Spirit; and in another their memories and judgments were strength-place, having observed that 'eye had not seen, ened, and they were enabled to relate the doc-nor ear heard, neither had entered into the heart trines and miracles of their Master in a manner of man the things which God had prepared for the best fitted to impress the readers of their his-them that love him,' he adds, 'But God hath tories. The promise of the Holy Ghost to bring revealed them unto us by his Spirit.' Rev. i. 1; to their remembrance all things whatsoever Gal. i. 12; Eph. ii. 5; 1 Cor. ii. 9, 10. Christ had said to them, proves, that, in writing their histories, their mental powers were endow ed by his agency, with more than usual vigour. "Further; it must be allowed that in several passages of Scripture there is found such eleva "I have not names to designate the other two kinds of inspiration. The names used by Doddridge and others, Superintendence, Elevation, and Suggestion, do not convey the ideas stated in the three preceding particulars, and are liable to INSPIRATION INSPIRATION oper other objections, besides those which have been | truth, and it may be supported by the following mentioned. This account of the inspiration of reasoning. the Scriptures has, I think, these two recommendations that there is no part of the Scripture which does not fall under one or other of the foregoing heads; and that the different degrees of the agency of the Divine Spirit on the minds of the different writers are carefully discriminated. "Every man, who hath attended to the tions of his own mind, knows that we think in words, or that, when we form a train or cendsnation of ideas, we clothe thern with words; and that the ideas which are not thus clothed are indistinct and confused. Let a man try to think upon any subject, moral or religious, without the aid of language, and he will either experience a total cosation of thought, or, as this seems in possible, at least while we are awake, he will fee himself constrained, notwithstanding his utmost endeavours, to have recourse to words as the instrument of his mental operations. As a great part of the Scriptures was suggested or revealed to the writers; as the thoughts or sentiments, which were perfectly new to thein, were conver led into their minds by the Spirit, it is plain the they must have been accompanied with words proper to express them; and, consequently, that the words were dictated by the same influences on the mind which communicated the ideas. The ideas could not have come without the words because without them they could not have been of "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 fallible, 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 inspired in those places where they profess to deliver the word of God; but in other places, especially in the historical parts, they ascribe to them only the same authority which is due to the writings of well-in-conceived. A notion of the form and qualities formed and upright men. But as this distinction is perfectly arbitrary, having no foundation in any thing said by the sacred writers themselves, so it is liable to very material objections. It represents our Lord and his apostles, when they speak of the Old Testament, as having attested, without any exception or limitation, a number of books as divinely inspired, while some of them were partly, and some were almost entirely, human compositions: it supposes the writers of both Testaments to have profanely mixed their own productions with the dictates of the Spirit, and to have passed the unhallowed compound on the world as genuine. In fact, by denying that they were constantly under infallible guidance, it leaves us utterly at a loss to know when we should or should not believe them. If they could blend their own stories with the revelations made to them, how can I be certain that they have not, on some occasions, published, in the name of God, sentiments of their own, to which they were desirous to gain credit and authority? Who will assure me of their perfect fidelity in drawing a line of distinction between the divine and the human parts of their writings? The denial of the plenary inspiration of the Scripture tends to "In other passages of Scripture, those not ex unsettle the foundations of our faith, involves us cepted in which the writers relate such things as in doubt and perplexity, and leaves us no other had fallen within the compas of their own know method of ascertaining how much we should be-ledge, we shall be disposed to believe that the lieve, but by an appeal to reason. But when reason is invested with the authority of a judge, not only is revelation 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 discretion, and that the language is human, 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 of a material object may be produced by subject ing it to our senses; but there is no conceivate method of making us acquainted with new ab stract truths, or with things which do not he within the sphere of sensation, but by conveying to the mind, in some way or other, the wor significant of them. In all those passages Scripture, therefore, which were written by neve lation, it is manifest that the words were inspi ed; and this is still more evident with respect to those passages which the writers themselves dad not understand. No man could write an inteli gible discourse on 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 under stand what they wrote, might be safely inferred from the comparative darkness of the dispensa tion under which some of them lived; and its intimated by Peter, when he says, that the prophets 'inquired and searched diligently what, and what manner of time the Spirit of Christ which was in them did signify, when it testified bere hand the sufferings of Christ, and the glory that should follow.' 1 Pet. i. 10, 11. words are inspired, if we calmly and seriou 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 her Father should speak in them,' Matt. x. 19, 20; Luke xii. 11, 12,-a promise which cannot be reasonably understood to signify less than the 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 write, 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 INFLUENCES INTERCESSION taught,' 1 Cor. ii. 13; and this general assertion | Bennett on Inspiration; Dr. Stennet on the may be applied to their writings as well as to Authority and Use of Scripture; Parry's Intheir sermons. Besides, every person who hath quiry into the Nature and Extent of the Inspi reflected upon the subject, is aware of the impor-ration of the Apostles; Brown's Nat. and Rev. tance of a proper selection of words in expressing Religion, p. 78; and article CHRISTIANITY and our sentiments; and knows how easy it is for a SCRIPTURE, in this work. heedless or unskilful person not only to injure INSTINCT, that power which acts on and the beauty and weaken the efficacy of a discourse impels any creature to any particular manner of by the impropriety of his language, but, by sub-conduct, not by a view of the beneficial consestituting one word for another, to which it seems quences, but merely from a strong impulse ṣupto be equivalent, to alter the meaning, and per- posed necessary in its effects, and to be given haps render it totally different. If, then, the sa- them to supply the place of reason. cred writers had not been directed in the choice INSTITUTE, INSTITUTION; an estaof words, how could we have been assured that blished custom or law: a precept, maxim, or those which they have chosen were the most pro- principle. Institutions may be considered as poper? Is it not possible, nay, is it not certain, sitive, moral, and human. 1. Those are called that they would have sometimes expressed them-positive institutions or precepts which are not selves inaccurately, as many of them were illiter- founded upon any reasons known to those ate; and by consequence would have obscured to whom they are given, or discoverable by and misrepresented the truth? In this case, how them, but which are observed merely because could our faith have securely rested on their testi- some superior has commanded them.-2. Moral mony? Would not the suspicion of error in are those, the reasons of which we see, and the their writings have rendered it necessary, before duties of which arise out of the nature of the case we received them, to try them by the standard of itself, prior to external command.-3. Human, reason? and would not the authority and the de-are generally applied to those inventions of men, sign of revelation have thus been overthrown? We must conclude, therefore, that the words of 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. 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 Disc. on Positive Institutions; Bp. Hoadley's Plain Account, p. 3. "To the inspiration of the words, the difference in the style of the sacred writers seems to be INTEGRITY, purity of mind, free from any an objection; because, if the Holy Ghost were undue bias or principle, Prov. xi. 3. Many hold, the author of the words, the style might be ex- that a certain artful sagacity, founded upon knowpected to be uniformly the same. But in answer ledge of the world, the best conductor of every to this objection it may be observed, that the Di- one who would be a successful adventurer in vine Spirit, whose operations are various, might life, and that a strict attention to integrity would act differently on different persons, according to lead them into danger and distress. But, in anthe natural turn of their minds. He might enable swer to this, it is justly observed, 1. That the one man, for instance, to write more sublimely guidance of integrity is the safest under which than another, because he was naturally of a more we can be placed; that the road in which it exalted genius than the other, and the subject leads us is, upon the whole, the freest from dan assigned to him demanded more elevated lan-gers, Prov. iii. 21, &c.-2. It is unquestionably guage; 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 controul. 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 INTERCESSION OF CHRIST, his inhave differed if they had not been inspired. A terposing for sinners by virtue of the satisfaction perfect uniformity of style could not have taken he made to divine justice. 1. As to the fact itself place, unless they had all been inspired in the it is evident, from many places of Scripture, that same degree, and by inspiration their faculties Christ pleads with God in favour of his people, had been completely suspended, so that divine Rom. viii. 34; Heb. vii. 25; 1 John ii, 1.—2. As truths were conveyed by them in the same pas- to the manner of it: the appearance of the highGive manner in which a pipe affords a passage to priest among the Jews, in the presence of God, water, or a trumpet to the breath." See Dick's on the day of atonement, when he offered before Essay on the Inspiration of the Scriptures; him the blood of the sin-offering, is at large re Hawker on Plenary Inspiration; Appendix to ferred to by St. Paul, as illustrating the interces 3d vol, of Doddridge's Expositor; Calamy and sion of Christ, Heb. ix, 11, 14, 22, 26; x. 19, 21, the most honourable; for integrity is the founda tion of all that is high in character among mankind, Prov. iv. 8.-3. It is the most conducive to felicity, Phil. iv. 6, 7; Prov. iii. 17.-4. Such a character can look forward to eternity without dismay, Rom. ii. 7. INTEMPERANCE, excess in eating or drinking. This is the general idea of it; but we may observe, that whatever indulgence undermines the health, impairs the senses, inflames the passions, clouds and sullies the reason, perverts the judgment, enslaves the will, or in any way disorders or debilitates the faculties, may be ranked under this vice. See article TEMPERANCE. INDEPENDENTS INDEX in Scotland. Having lately been brought toisters in the national church, resigned ther think seriously of religion, and now happy in the charges, and united with them and their asso enjoyraent of its comforts, he felt in no small ciates in the work in which they were engaged, degree the importance of the duty of spreading in preaching the gospel throughout the kingdom, anong the heathen the knowledge of those A distinct society was soon formed; and the truths which had given hope and consolation to Messrs. H. by whose zeal and influence the sp his own mind. Under this impression, he sold ration was chiefly effected, being at its head, its his estates, and along with several associates, members came to be called Haldanites, but this men of talent and exemplary piety, intended to name of distinction was by no means agreeable employ his fortune in diffusing among the tribes to those gentlemen, who modestly desired it might of Hindostan the arts of civilized life, and the be laid aside. blessings of true religion. Such an example of disinterested zeal and of individual active benevolence has seldom occurred, and we may challenge all the modern philosophers and modern philanthropists to produce the like. Upon application to government for liberty to adopt a system of measures for propagating the gospel extensively in the East Indies, his proposal was unsuccessful. But this disappointment, however great, served only to direct his benevolence into another channe!; for he then turned his attention to the state of his own country, and resolved to employ his fortune and his exertions in propagating the gospel at home. Accordingly, "The Society for Propagating the Gospel at Home," was formed in 1797, the professed object of which was to send forth men to preach the gospel in those parts of Scotland where they conceived that this blessing was not enjoyed in its purity, or where it was not regularly dispensed; and hence the members of this sect were sometimes called Missionaries. Large places of public worship, which were st first distinguished by the name of tabernacles, were erected at Mr. R. H.'s expense in the prin cipal towns, where the word of God was declared to numerous assemblies, both by those ministers and others from various denominations in England. Mr. J. Haldane and Mr. Aikman were finally fixed at Edinburgh, Mr. Innes at Dur dee, and Mr. Ewing at Glasgow, besides various other preachers who were established in different parts of the country. Academies also, supported chiefly, if not solely, at the expence of Mr. R. H. were formed at the three above-mentioned places, for the education of young men for the work of the ministry; who, when qualified, were to be employed as itinerants under the inspection and countenance of the "Society for Propagating the Gospel at Home." The Established Presbyterian Church, it seems have not followed the cautious policy of Gamaliel "to let these men alone;" for we are told that the ministers and leaders of this denomination have not been treated with "silent neglect," and that it was not owing to the moderation of her clergy, or the mildness of her principles, but to the superior indulgence of the civil government, that the Messrs. H. and their friends were not punished for their non-conformity, by the terrors of the law. Their present numbers, condition, or prospects, we have had no means of ascertaining. In d trine they are decidedly Calvinistic, and m church government maintain the purest prind ples of Congregationalism. See that article, with the references. Also, Adams's Religious World Displayed, vol. iii.; Haldane's View of Socia Worship.-B. The formation and exertions of this society, we are told, "had been considerably facilitated by the progress of opinion, by the corruptions of the Scottish church, and by the religious discussions which had been excited by several publications, and particularly by the Missionary Magazine." This miscellany, conducted by a minister of the established church, who had agreed to accompany Mr. H. to India, contained some bold doctrines, which had seldom been heard without the threshold of some obscure conventicle; and among others, that it is the right, nay, the paramount duty, of every Christian who knows the gospel, and is duly qualified, to preach it to his fellow sinners. The discussion of this controversy created a very great sensation in the religious world; and the societies which had been INDEX, EXPURGATORY, a catalog formed, were generally disposed to act upon the of prohibited books in the church of Rome. The principle. James Haldane, Esq. brother of the first catalogues of this kind were made by the in above, Mr. Aikman and others, men of ability, quisitors, and these were afterwards approved of and actuated by fervent zeal, travelled at different by the council of Trent, after some alteration times through the greater part of Scotland, was made in them by way of retrenchment of preaching the gospel to their countrymen, and addition. Thus an index of heretical books be that on the maxim of "making the word of God ing formed, it was confirmed by a bull of Cle without charge." In their labours they expe- ment VIII. in 1595, and printed with several rienced considerable opposition, particularly from introductory rules; by the fourth of which, the the established clergy; but "the common people use of the Scriptures in the vulgar tongue is fo heard them gladly," and not a few of them em-bidden to all persons without a particular licence braced the doctrines which they taught. They and by the tenth rule it is ordained, that no b were soon succeeded by other labourers, employed shall be printed at Rome without the appro by the society, who were no less successful in tion of the pope's vicar, or some person delegated promoting the same cause. by the pope; nor in any other places, unles Neither the Messrs. Haldanes nor any of allowed by the bishop of the diocese, or s their friends, had yet separated froin the comperson deputed by him, or by the inquisitor of munion of the church of Scotland, nor had any heretical pravity. The Trent index being the of the established ministers declared themselves published, Philip II. of Spain, ordered another to attached to their party. But in a short time be printed at Antwerp in 1571, with consalersthey both thought themselves bound in con- ble enlargements. Another index was published science and duty to forsake her fellowship; and in Spain in 1581, a copy of which was snatch Boon after, Messrs. Innes and Ewing, both min-ed out of the fire when the English plundere INDULGENCES Cadiz. Afterwards there were several expurgatory indexes printed at Rome and Naples, and particularly in Spain. INDIGNATION, a strong disapprobation of mind, excited by something flagitious in the conduct of another. It does not, as Mr. Cogan observes, always suppose that excess of depravity which alone is capable of committing deeds of horror. Indignation always refers to culpability of conduct, and cannot, like the passion of horror, be extended to distress either of body or mind. It is produced by acts of treachery, abuse of confidence, base ingratitude, &c., which we cannot contemplate without being provoked to anger, and feeling a generous resentment. INDULGENCES, in the Romish church, are a remission of the punishments due to sin, granted by the church, and supposed to save the sinner from purgatory. According to the doctrine of the Romish church, all the good works of the saints, over and above those which were necessary towards their own justification, are deposited, together with the infinite merits of Jesus Christ, in one inexhaustible treasury. The keys of this were committed to St. Peter, and to his successors, the popes, who may open it at pleasure; and, by transferring a portion of this superabundant merit to any particular person for a sum of money, may convey to him either the pardon of his own sins, or a release for any one in whom he is interested from the pains of purgatory. Such indulgences were first invented in the eleventh century, by Urban II. as a recompense for those who went in person upon the glorious enterprise of conquering the Holy Land. They were afterwards granted to those who hired a soldier for that purpose; and in process of time were bestowed on such as gave money for accomplishing any pious work enjoined by the pope. The power of granting indulgences has been greatly abused in the church of Rome. Pope Leo X., in order to carry on the magnificent structure of St. Peter's, at Rome, published indulgences, and a plenary remission to all such as should contribute money towards it. Finding the project take, he granted to Albert, elector of Mentz, and archbishop of Magdeburg, the benefit of the indulgences of Saxony, and the neighbouring parts, and farmed out those of other countries to the highest bidders: who, to make the best of their bargain, procured the ablest preachers to cry up the value of the ware. The form of these indulgences was as follows:-"May our Lord Jesus Christ have mercy upon thee, and absolve thee by the merits of his most holy passion. And I, by his authority, that of his blessed apostles, Peter and Paul, and of the most holy pope, granted and committed to me in these parts, do absolve thee, first from all ecclesiastical censures, in whatever manner they have been incurred; then from all thy sins, transgressions, and excesses, how enormous soever they may be even from such as are reserved for the cognizance of the holy see, and as far as the keys of the holy church extend. I remit to you all punishment which you deserve in purgatory on their account; and I restore you to the holy sacraments of the church, to the unity of the faithful, and to that innocence and purity which you possessed at baptism: so that when you die, the gates of punishment shall be shut, and the gates of the paradise of delight shall be opened; For taking a false oath in a criminal case 9 For burning a neighbour's house 100000000000 6 10 6 For lying with a mother, sister, &c. The terms in which the retailers of indulgences We INDUSTRY, diligence, constant application of the mind, or exercise of the body. See DILI GENCE and IDLENESS. INDWELLING SCHEME, a scheme which derives its name from that passage in Col. ii. 9. |