INFALLIBILITY INFALLIBILITY "In him dwelleth all the fulness of the Godhead | pope and council conjointly; for two fallibles bodily," which, according to some, asserts the could not make one infallible, any more than two doctrine of Canst's consisting of two beings; one ciphers could make an integer. To say that it is the self-existent Creator, and the other a creature, lodged in the church universal or diffusive, is made into one person by an ineffable union and equally erroneous; for this would be useless and indwelling, which renders the same attributes insignificant, because it could never oe exercised and honours equally applicable to both. See The whole church could not meet to make dePRE-EXISTENCE. Dr. Owen's Glory of Christ, crees, or to choose representatives, or to deliver p. 368, 369, London ed. 1679; a Sermon entitled their sentiments on any question started; and The true Christ of God above the false Christ less than all would not be the whole church, and of Men," Ipswich, 1799; Watts's Glory of Christ, so could not claim that privilege. p. 6-203; Adams's View of Religions, p. 267. INFALLIBILITY, the quality of not being able to be deceived or mistaken. The most general opinion, however, it is said, is that of its being seated in a pope and general council. The advocates for this opinion consider The infallibility of the Church of Rome has the pope as the vicar of Christ, head of the church, been one of the great controversies between the and centre of unity; and therefore conclude that Protestants and Papists. By this infallibility it his concurrence with and approbation of the deis understood, that she cannot at any time cease crees of a general council are necessary, and suffi to be orthodox in her doctrine, or fall into any cient to afford it an indispensable sanction and pernicious errors; but that she is constituted, by plenary authority. A general council they redivine authority, the judge of all controversies of gard as the church representative, and suppose religion, and that all Christians are obliged to ac-that nothing can be wanting to ascertain the quiesce in her decisions. This is the chain truth of any controversial point, when the prewhich keeps its members fast bound to its com- tended head of the church and its members, as n.union; the charm which retains them within sembled in their supposed representatives, muits magic circle; the opiate which lays asleep all tually concur and coincide in judicial definitions their doubts and difficulties; it is likewise the and decrees, but that infallibility attends their magnet which attracts the desultory and unstable coalition and conjunction in all their determinain other persuasions within the sphere of popery,tions. the foundation of its whole superstructure, the cement of all its parts, and its fence and fortress against all inroads and attacks. Every impartial person, who considers this subject with the least degree of attention, must clearly perceive that neither any individual nor Under the idea of this infallibility, the church body of Christians have any ground from reason of Rome claims, 1. To determine what books or Scripture for pretending to infallibility. It is are and what are not canonical, and to oblige all evidently the attribute of the Supreme Being Christians to receive or reject them accordingly.-alone, which we have all the foundation imag 2. To communicate authority to the Scripture; nable to conclude he has not communicated to or, in other words, that the Scripture (quoad nos,) any mortal, or associations of mortals. The hu as to us, receives its authority from her.-3. To man being who challenges infallibility seems to assign and fix the sense of Scripture, which all imitate the pride and presumption of Luciter, Christians are submissively to receive.-4. To when he said,-I will ascend, and will be like decree as necessary to salvation whatever she the Most High. A claim to it was unheard of judges so, although not contained in Scripture.-in the primitive and purest ages of the church; 5. To decide all controversies respecting matters but became, after that period, the arrogant pro of faith. These are the claims to which the tension of papal ambition. History plainly" inchurch of Rome pretends, but which we shall not forms us, that the bishops of Rome, on the de here attempt to refute, because any man with the clension of the western Roman empire, began to Bible in his hand, and a little common sense, put in their claim of being the supreme and inwill easily see that they are all founded upon igno- fallible heads of the Christian church; which rance, superstition, and error. It is not a little they at length established by their deep policy remarkable, however, that the Roman Catholics and unremitting efforts; by the concurrence of themselves are much divided as to the seat of this fortunate circumstances; by the advantages which infalibility, and which, indeed, may be consi-they reaped from the necessities of some princes, dered as a satisfactory proof that no such privi-and the superstition of others; and by the gene lege exists in the church. For is it consistent ral and excessive credulity of the people. How with reason to think that God would have im-ever, when they had grossly abused this absurd parted so extraordinary a gift to prevent errors pretension, and committed various acts of injus and dissensions in the church, and yet have left tice, tyranny, and cruelty; when the blind verean additional cause of error and dissension, viz. ration for the papal dignity had been greatly di the uncertainty of the place of its abode? No, minished by the long and scandalous schism surely. Some place this infallibility in the pope occasioned by contending popes; when these or bishop of Rome; some in a general council; had been for a considerable time roaming about others in neither pope nor council separately, but Europe, fawning on princes, squeezing their ad in both conjointly; whilst others are said to place herents, and cursing their rivals; and when the it in the church diffusive, or in all churches councils of Constance and Basil had challenged throughout the world. But that it could not be and exercised the right of deposing and electing deposited in the pope is evident, for many popes the bishops of Rome, then their pretensions to have been heretics, and on that account censured infallibility were called in question, and the world and deposed, and therefore could not have been discovered that councils were a jurisdiction supe infallible. That it could not be placed in a gene-rior to that of the towering pontifis. Then it ral council is as evident; for general councils have was that this infallibility was transferred by many actually erred. Neither could it be placed in the divines from popes to general councils, and the INFANT INFIDELITY way, might be a good security against many of the snares to which youth are exposed.-Doddridge's Lectures, lect. 207; Pierce's Essay on the Eucharist, p. 76, &c.; Witsius on Cor. b. 4. c. 17, § 30, 32; J. Frid. Mayer Diss. de Eucha ristia Infantum; Zornius Hist. Eucharist. Infantum, p. 18; Theol. and Bib. Mag. January and April, 1806. opinion of the superior authority of a council would probably be advisable to admit them to above that of a pope spread vastly, especially un-communion, though very young; which, by the der the profligate pontificate of Alexander VI. and the martial one of Julius II. The popes were thought by numbers to be too unworthy possessors of so rich a jewel; at the same time it appeared to be of too great a value, and of too extensive consequence, to be parted with entirely. It was, therefore, by the major part of the Roman church, deposited 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. 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 practice was Mr. Pierce. He pleads the use of it even unto this day among the Greeks, and in the Bohemian churches, till near the time of the Reformation; but especially from the custom of the ancient churches, as it appears from many passages in Photius, Augustin, and Cyprian. But Dr. Doddridge observes, that Mr. Pierce's proof from the more ancient fathers is very defective. His arguments from Scripture chiefly depend upon this general medium; that Christians succeeding to the Jews as God's people, and being grafted 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. INFANTS, SALVATION OF. "Various opinions," says an acute writer, "concerning 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 sentiments, think best 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. vol. ii. Robinson's Claude; Gillard and Williams's Essays on Infant Salvation; An Attempt to elucidale Rom. v. 12, by an anonymous writer; Watts's Ruin and Recovery, p. 324, 327; Edwards on Original Sin, p. 431, 131; Doddridge's Lect. lec. 168; Ridgley's Body of Dir. vol. i. p. 330 to 336. 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; INFIDELITY, want of faith in God, or the but he answers that this precept is only given to disbelief of the truths of revelation, and the great persons capable of understanding and complying principles of religion. If we inquire into the rise with it, as those which require faith in order to of infidelity, we shall find it does not take its oribaptism are interpreted by the Predobaptists. gin from the result of sober inquiry, close invesAs for his argument from the Jewish children tigation, or full conviction; but it is rather, as eating the sacrifice, it is to be considered that this one observes, "The slow production of a carewas not required as circumcision was; the males less and irreligious life, operating together with were not necessarily brought to the temple till prejudices and erroneous conceptions concerning they were twelve years old, Luke ii. 42; and the the nature of the leading doctrines of Chrissacrifices they ate of were chiefly peace-offerings, tianity. It may, therefore, be laid down as an which became the common food to all that were axiom, that infidelity is, in general, a disease of clean in the family, and were not looked upon as the heart more than of the understanding; for acts of devotion to such a degree as our cucharist is; we always find that infidelity increases in proporthough, indeed, they were a token of their action as the general morals decine. If we conknowledging the divinity of that God to whom they had been offered, I Cor. x. 18; and even the passover was a commemoration of a temporal deliverance; nor is there any reason to believe that its reference to the Messiah was generally understood by the Jews. 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; so 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 understand it, and behave for some competent time of trial in a manner suitable to that profession, it sider 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 further, and attempted to invalidate the proofs of the moral INFINITY INFLUENCES 2. His purity, holiness. and justice, Job iv. 17, 18; Isa. vi. 2, 3.-6. His omnipotence and eternity prove his infinity: for were he not infinite, he would be bounded by space and by time, which he is not. Doddridge's Lect. lect. 49; Watts's Ontology, ch. 17; Locke on Underst vol. i. chap. 17; Howe's Works, vol. i. p. 63, 64, 67. 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 of any of the commandments.-3. Nothing will admit of a just and sufficient excuse upon the account of infirmity which a man beforehand considers and deliberates with himself, whether it be a sin or no. A sin of infirmity is, 1. Such a failing as proceeds from excusable ignorance.— 2. Or unavoidable surprise.-3. Or want of courage and strength. Rom. xv. 1. character of the Deity, and consequently all ex-ledge and wisdom, Rom. xi. 33. His power, pectation of rewards and punishments, leaving Rom. i. 20; Heb. xi. 3. His goodness, Ps. xvi. the Supreme Being no other perfections than those which belong to a first cause, or Almighty contriver. After him, at a considerable distance, 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 of man; its cloudy and obscure prospects; its unsatisfying nature; its opposition to the dictates of conscience; its pernicious tendency to eradicate every just principle from the breast of man, and to lead the way for every species of vice and immorality, show us By infirmity also we understand the corrup that it cannot flourish, but must finally fall.- tions that are still left in the heart (notwithstand And, as Mr. Hall justly observes, "We have ing a person may be sanctified in part,) and nothing to fear; for, to an attentive observer of which sometimes break out. These may be perthe signs of the times, it will appear one of the mitted to humble us; to animate our vigilance; most extraordinary phænomena of this eventful perhaps that newly convinced sinners might not crisis, that, amidst the ravages of atheism and in-be discouraged by a sight of such perfection they fidelity, real religion is on the increase; for while might despair of ever attaining to; to keep us infidelity is marking its progress by devastation prayerful and dependent; to prevent those honand ruin, by the prostration of thrones and con- ours which some would be ready to give to human cussion of kingdoms, thus appalling the inhabit-nature rather than to God; and, lastly, to excite ants 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 Ser. on Infidelity; Fuller's Gospel of Christ its 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. INFINITY. Infinity is taken in two senses entirely different, i. e. in a positive and a negative one. Positive infinity is a quality of being perfect in itself, or capable of receiving no addition. Negative is the quality of being boundless, unlimited, or endless. That God is infinite is evident; for, as Doddridge observes, 1. If he be limited, it must either be by himself or by another; but no wise being would abridge himself; and there could be no other being to limit God.2. Infinity follows from self-existence; for a necessity that is not universal must depend on some external cause, which a self-existent Being does not.-3. Creation is so great an act of power, that we can imagine nothing impossible to that Being who has performed it, but must therefore ascribe to him infinite power.-4. It is more honourable to the Divine Being to conceive of him as infinite than finite.-5. The Scriptures represent all his attributes as infinite. His understanding is infinite, Ps. cxlvii. 5. His know in us a continual desire for heaven. Let us be cautious and watchful, however, against sin in all its forms: for it argues a deplorable state of mind when men love to practise 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. Clarke's Serm, ser. 12. vol. ix.; Massillon's Serm. vol. ii. p. 213, English translation. INFLUENCES, DIVINE, a term made ve of to denote the operations of the Divine Being upon the mind. This doctrine of divine influ ences has been much called in question of late; but we may ask, 1. What doctrine can be more reasonable? "The operations which the power of God carries on in the natural world are no less mysterious than those which the Spirit performs in the moral world. If men, by their counsels and suggestions, can influence the minds of one another, must not divine suggestion produce a much greater effect? Surely the Father of spirits, by a thousand ways, has access to the spirits he has made, so as to give them what determination, or impart to them what assistance he thinks proper, without injuring their frame or disturbing their rational powers." 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; and that he did not mean miraculous, but moral influences of the Spirit, is evident, John iii. 3; Matt. vii. 22, 23; John vi. 44, 46. See also, John xii. 32, 40; INJURY INQUISITION Rom. viii. 9; 1 Cor. ii. 14.-3. And we may add, jury is, wilfully doing to another what ought not nothing can be more necessary, if we consider to be done. This is injustice, too, but not the the natural depravity of the heart, and the in- whole idea of it; for it is injustice, also, to refuso sufficiency of all human means to render ourselves or neglect doing what ought to be done. An ineither holy or happy without a supernatura! jury must be wilfully committed; whereas it is power. See Williams's Historic Defence of enough to make a thing unjust, that it happens Experimental Religion; Williams's Answer to through a culpable negligence. 1. We may injure Belsham, let. 13; Hurrion's Sermons on the a person in his soul, by misleading his judgment; Spirit; Owen on the Spirit. by corrupting the imagination; perverting the INGHAMITES, a denomination of Calvin-will; and wounding the soul with grief. Perseistic Dissenters, who are the followers of B. Ing-cutors who succeed in their compulsive measures, ham, esq., who in the last century was a charac- though they cannot alter the real sentiments by ter of great note in the north of England. About external violence, yet sometimes injure the soul the year 1735, Mr. Ingham was at Queen's col- by making the man a hypocrite.-2. We may inlege, with Mr. Hervey and other friends, but soon jure another in his body, by homicide, murder, afterwards adopted the religious opinions and zeal preventing life, dismembering the body by wounds, of Wesley and Whitfield. We do not know the blows, slavery, and imprisonment, or any unjust cause of his separation from these eminent men; restraint upon its liberty: by robbing it of its but it seems in a few years afterwards he became chastity, or prejudicing its health.-3. We may the leader of numerous societies, distinct from the injure another in his name and character, by Methodists. They received their members by lot, our own false and rash judgments of him; by and required them to declare before the church false witness; by charging a man to his face with their experience, that the whole society might a crime which either we ourselves have forged, judge of the gracious change which had been or which we know to have been forged by some wrought upon their hearts. It happened in a other person; by detraction or backbiting; by refew years, that some individuals who were much proach, or exposing another for some natural im respected, and who applied for admission, instead becility either in body or mind; or for some calamiof speaking of their own attainments, or the com- ty into which he is fallen, or some miscarriage of fortable impression on their minds, which they which he has been guilty; by inuendos, or indionly considered as productive of strife and vain-rect accusations that are not true. Now if we glory, declared their only hope was the finished work of Jesus Christ; as to themselves they were sensible of their own vileness. Such confessions as this threw the congregation into some confusion, which was considerably increased when they found, that, on their having recourse as usual to the lot, that there were votes against their admission, which was considered as a rejection from the Lord. On this they were led to examine more particularly both their church, order, and doctrines. After this time, Mr. Ingham became much more orthodox in his sentiments, and new-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. INGRATITUDE, the vice of being insensible to favours received, without any endeavour to acknowledge and repay 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 narTowness 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, to negative justice alone. See JUSTICE. An in 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 difficulty of making reparation, we must at once see the injustice of lessening another's good character. There are these two considerations which should sometimes restrain us from speaking the whole truth of our neighbour, when it is to his disadvantage. (1.) That he may possibly live to see his folly, and repent and grow better.-(2.) Admitting that we speak the truth, yet it is a thousand to one but when it is banded about for some time, it will contract a deal of falsehood.-4. We may injure a person in his relations and dependencies. In his servants, by corrupting them; in his children, by drawing them into evil courses; in his wife, by sowing strife, attempting to alienate her affections.-5. We may be guilty of injuring another in his worldly goods or possessions. 1. By doing him a mischief, without any advantage to ourselves, through envy and malice,-2. By taking what is another's, which is theft. See Grove's Mor. Phil. ch. 8. p. 2; Watts's Sermons, vol. ii, ser. 33; Tillotson's Sermons, ser. 42. INJURIES, FORGIVENESS OF. See FORGIVENESS. INJUSTICE. See INJURY. INNOCENCE, acting in perfect consonance to the law, without incurring guilt or consequent punishment. See MAN, 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 INQUISITION INSPIRATION birth to this formidable tribunal, called the In- the flames. The inquisitors, who are ecclestasquisition. That nothing might be wanting to tics, do not pronounce the sentence of death, but render this spiritual court formidable and tre- form and read an act, in which they say, that the mendous, the Roman pontiffs persuaded the Eu- criminal, being convicted of such a crime, by his ropean princes, and more especially the Emperor own confession, is with much reluctance delivered Frederick II. and Lewis IX. king of France, not to the secular power, to be punished according to only to enact the most barbarous laws against here- his demerits; and this writing they give to the tics, and to commit to the flames, by the ministry seven judges, who attend at the right side of the of public justice, those who were pronounced such altar, and immediately pass sentence. For the by the inquisitors, but also to maintain the in- conclusion of this horrid scene, see ACT OF FAITH. quisitors in their office, and grant them their pro- We rejoice, however, to hear, that in many Ro tection in the most open and solemn manner. man Catholic countries the inquisition is now The edicts to this purpose issued out by Frede-shut. May the God of mercy and love prevent its rick II. are well known; edicts sufficient to have ever being employed again! See Baker's History excited the greatest horror, and which have ren- of the Inquisition; and Limborch's History of dered the most illustrious piety and virtue incapa- the Inquisition, translated by Chandler; a View ble of saving from the cruellest death such as had of the Inquisition in Portugal in Geddes's the misfortune to be disagreeable to the inquisitors. Tracts; Laralle's History of the Inquisition. 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. INSPIRATION, the conveying of certain extraordinary and supernatural notions or mo tions into the soul; or it denotes any supernatural influence of God upon the mind of a rational creature, whereby he is formed to any degree of intellectual improvement, to which he could not or would not, in fact, have attained in his present circumstances in a natural way. Thus the prophets are said to have spoken by divine inspiration. 1. An inspiration of superintendency, in which God does so influence and direct the mind of any person as to keep him more secure from error in some various and complex discourse, than he would have been merely by the use of his natural faculties.-2. Plenary superintendent inspiration, which excludes any mixture of error at all from the performance so superintended.—3. Inspiration of elevation, where the faculties act This diabolical tribunal takes cognizance of heresy, Judaism, Mahometanism, sodomy, and polygamy; and the people stand in so much fear of it, that parents deliver up their children, hus-in a regular, and as it seems, in a common manbands their wives, and masters their servants, to ner, yet are raised to an extraordinary degree, so its officers, without daring in the least to murmur. that the composure shall, upon the whole, have The prisoners are kept for a long time, till they more of the true sublime or pathetic than natural themselves turn their own accusers, and declare genius could have given.-4 Inspiration of sugthe cause of their imprisonment, for which they gestion, where the use of the faculties is super are neither told their crime, nor confronted with seded, and God does, as it were, speak directly to witnesses. As soon as they are imprisoned, their the mind, making such discoveries to it as it could friends go into mourning, and speak of them as not otherwise have obtained, and dictating the dead, not daring to solicit their pardon, lest they very words in which such discoveries are to be should be brought in as accomplices. When there communicated, if they are designed as a message is no shadow of proof against the pretended crimi- to others. It is generally allowed that the Scripnal, he is discharged, after suffering the most cruel tures were written by divine inspiration. The tortures, a tedious and dreadful imprisonment, matter of them, the spirituality and elevation of and the loss of the greatest part of his effects. The their design, the majesty and simplicity of their sentence against prisoners is pronounced publicly, style, the agreement of their various parts; their and with extraordinary solemnity. In Portugal wonderful efficacy on mankind; the candour, they erect a theatre capable of holding three thou- disinterestedness, and uprightness of the penmen; sand persons, in which they place a rich altar, and their astonishing preservation; the multitude of raise seats on each side, in the form of an amphi- miracles wrought in confirmation of the doctrines theatre. There the prisoners are placed, and over they contain, and the exact fulfilment of their preagainst them is a high chair, whither they are dictions, prove this. It has been disputed, how called one by one, to hear their doom from one of ever, whether this inspiration is, in the most ab the inquisitors. These unhappy persons know solute sense, plenary. As this is a subject of what they are to suffer by the clothes they wear importance, and ought to be carefully studied by that day: those who appear in their own clothes every Christian, in order that he may render a are discharged on paying a fine; those who have reason of the hope that is in him, I shall here suba santo benito, or strait yellow coat without join the remarks of an able writer, who though be sleeves, charged with St. Andrew's cross, have may differ from some others as to the terms inade their lives, but forfeit all their effects; those who use of above, yet I am persuaded his arguments have the resemblance of flames made of red scrge will be found weighty and powerful. There sewed upon their santo benito, without any cross, are many things in the Scriptures," says Mr. are pardoned, but threatened to be burnt if ever Dick, "which the writers might have known, they relapse; but those who, besides those flames, and probably did know, by ordinary means. As have on their santo benito their own picture sur-persons possessed of memory, judgment, and other rounded with devils, are condemned to expire in intellectual faculties which are common to men, 196 |