Jerusalem, is absolutely fallen, for they have no temple, no altar, no sacrifices. Their land itself seems to lie under a never-ceasing curse. Pagans, Christians, Mohammedans, in a word, almost all nations, have by turns seized and held Jerusalem. To the Jew only hath God refused the possession of this small tract of ground, so supremely necessary for him, since he ought to worship in this mountain. A Jewish writer hath affirmed, that it is long since any Jew has been seen settled near Jerusalem: scarcely can they purchase there six feet of land for a burying-place. "In all this there is no exaggeration: I am only pointing out known facts; and, far from having the least design to raise an odium against the nation from its miseries, I conclude that it ought to be looked upon as one of those prodigies which we admire without comprehending: since, in spite of evils so durable, and a patience so long exercised, it is preserved by a particular providence. The Jew ought to be weary of expecting a Messiah, who so unkindly disappoints his vain hopes; and the Christian ought to have his attention and his regard excited towards men whom God preserves, for so great a length of time, under calamities which would have been the total ruin of any other people." 5. Jews, number and dispersion of.-They are looked upon to be as numerous at present as they were formerly in the land of Canaan. Some have rated them at three millions, and others more than double that number. Their dispersion is a remarkable particular in this people. They swarm all over the East, and are settled, it is said, in the remotest parts of China. The Turkish empire abounds with them. There are more of them at Constantinople and Salonichi than in any other place: they are spread through most of the nations of Europe and Africa, and many families of them are established in the West Indies; not to mention whole nations in middle Asia, and some discovered in the inner parts of America, if we may give any credit to their own writers. Their being always in rebellions (as Addison observes) while they had the Holy Temple in view, has excited most nations to banish them. Besides, the whole people are now a race of such merchants as are wanderers by profession; and at the same time are in most, if not in all places, incapable of holding either lands or offices, that might engage them to make any part of the world their home. In addition to this, we may consider what providential reasons may be assigned for their numbers and dispersion. Their firm adherence to their religion, and being dispersed all over the earth, has furnished every age and every nation with the strongest arguments for the Christian faith; not only as these very particulars are foretold of them, but as they themselves are the depositaries of these and all other prophecies which tend to their own confusion, and the establishment of Christianity. Their number furnishes us with a sufficient cloud of witnesses that attest the truth of the Bible, and their dispersion spreads these witnesses through all parts of the world. 6. Jews, restoration of.-From the declarations of Scripture we have reason to suppose the Jews should be called to a participation of the blessings of the gospel, Rom. xi. ; 2 Cor. iii. 16; Hos. i. 11; and some suppose shall return to their own land, Hos. iii. 5; Is. lxv. 17, &c.; Ezek. xxxvi. As to the time, some think about 1866 or 2016; but this, perhaps, is not so easy to determine altogether, though it is probable it will not be before the fall of Antichrist and the Ottoman empire. Let us, however, avoid putting stumbling-blocks in their way. If we attempt any thing for their conversion, let it be with peace and love. Let us, says one, propose Christianity to them as Christ proposed it to them. Let us lay before them their own prophecies. Let us show them their accomplishment in Jesus. Let us applaud their hatred of idolatry. Let us show them the morality of Jesus in our lives and tempers. Let us never abridge their civil liberty, nor ever try to force their consciences. Josephus's Hist. of the Jews; Spect. No. 495, vol. iv.; Levi's Ceremonies of the Jewish Religion; Buxtorf de Synagoga Judaica; Spencer de Legibus, Heb. Rit.; Newton on Proph.; Warburton's Address to the Jews, in the Dedication of the second volume of his Legation; Sermons preached to the Jews at Berry Street, by Dr. Haweis and others; Basnage's and Ockley's Hist. of the Jews; Shaw's Philosophy of Judaism; Hartley on Man, vol. ii. prop. 8; vol. iii. p. 455, 487; Bicheno's Restoration of the Jews; Jortin's Rem. on Ecc. Hist. vol. iii. p. 427, 447; Dr. H. Jackson's Works, vol. i. p. 153; Neale's Hist. of the Jews; Pirie's Posth. Works, vol. i. ; Fuller's Ser, on the Messiah. JEZIRAH, a cabalistic term, denoting the third world, or the world of thinking substances. It is also the name of a book on cabalistic theology, containing six chapters, and treating of the world, of motion, of time, and of the soul. It is extremely obscure; every thing in it is expressed in numbers and letters. It is mentioned in the Mishna, and therefore must have existed before the Talmud. 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. His followers, the Joachimites, were particularly fond of certain ternaries. The Father, they said, operated from the beginning until the coming of the Son; the Son from that time to theirs, viz., the year 1260; and the Holy Spirit then took it up, and was to operate in his turn. They likewise divided every thing relating to men, doctrine, and manner of living into three classes, according to the three persons of the Trinity. The first ternary was that of men; of whom the first class was that of married men, which had lasted during the whole period of the Father; the second was that of clerks, which lasted during the time of the Son; and the last 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 according to the flesh and the spirit; and under the Holy Ghost, they were to live according to the spirit only. : JOHN, ST., Christians of. See CHRISTIANS. JONES, JEREMIAH, a learned English dissenting minister, was born, as is supposed, of parents in opulent circumstances, in the north of England, in 1693. He was educated by the Rev. Samuel Jones, of Tewkesbury, who was also the tutor of Chandler, Butler, Secker, and many other distinguished divines. After finishing his education, he became minister of a congregation of Protestant dissenters, near Nailsworth, in Gloucestershire, where he also kept an academy. He died in 1724, at the early age of thirty-one. His works are, a "Vindication of the former Part of the Gospel by Matthew, from Mr. Whiston's charge of Dislocation," &c. Also, a "New and full Method of settling the Canonical Authority of the New Testament," in three volumes octavo. This work, which is highly and deservedly esteemed by the learned, has been lately republished by the conductors of the Clarendon Press, of Oxford. JOSEPHUS, FLAVIUS, born thirty-seven years after Christ, at Jerusalem, of the sect of the Pharisees, and, for a long time, the governor of Galilee. He afterwards obtained the command of the Jewish army, and supported with skill, courage, and resolution, a siege of seven weeks, the fortified town of Jotapha, where he was attacked by Vespasian and Titus. The town was betrayed to the enemy; 40,000 of the inhabitants were cut to pieces, and 1200 made prisoners. Josephus was discovered in a cave in which he had concealed himself, and was given up to the Roman general, who was about to send him to Nero, when, as it is related, he predicted that Vespasian would one day enjoy the imperial dignity, and thereupon obtained both freedom and favour. This induced him, when he went with Titus to Jerusalem, to advise his countrymen to submission. After the conquest of Jerusalem he went with Titus to Rome, and wrote his "History of the Jewish War," of which he had been an eyewitness, in seven books, both in the Hebrew and Greek languages-a work which resembles the writings of Livy more than any other history. His "Jewish Antiquities," in twenty books, is likewise an excellent work. It contains the history of the Jews from the earliest times till near the end of the reign of Nero. His two books on the "Antiquity of the Jewish People" contain valuable extracts from old historians, and are written against Apion, an Alexandrian grammarian, and a declared enemy of the Jews. The best edition of his works is that of Havercamp, Amst. 1729, in two vols. folio, Gr. and Lat. The last edition by Oberthur, Leipsic, 1781-85, is in octavo. 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 exultation, 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 objects of it are1. God himself, Ps. xliii. 4; Is. lxi. 10.—2. Christ, Phil. iii. 3; 1 Pet. i. 8.-3. The promises, Ps. cxix. 162.-4. The administration of the Gospel, and Gospel ordinances, Ps. lxxxix. 15.-5. The prosperity of the interest of Christ, Acts xv. 3; Rev. xi. 15, 17.6. The happiness of a future state, Rom. v. 2; Matt. xxv. The nature and properties of this joy: 1. It is, or should be, constant, Phil. iv. 4.-2. It is unknown to the men of the world, 1 Cor. ii. 14.-3. It is unspeakable, 1 Pet. i. 8.-4. It is permanent, John xvi. 22. Watts on Pass., sect. 11.; Gill's Body of Div. vol. iii. | 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. JUBILEE, a public festivity.-Among the Jews it was held every 49th or 50th year. It was proclaimed with the sound of rams' horns; no servile work was done on it; the land lay untilled; what grew of itself belonged to the poor and needy; whatever debts the Hebrews owed to one another were wholly remitted; hired as well as bond servants of the Hebrew race obtained their liberty; inheritances reverted to their original proprietors. See 25th chap. Leviticus. Jubilee, in a more modern sense, denotes a grand church solemnity or ceremony celebrated at Rome, wherein the pope grants a plenary indulgence to all sinners; at least to as many as visit the churches of St. Peter and St. Paul at Rome. The jubilee was first established by Boniface VIII. in 1300, which was only to return every hundred years; but the first celebration brought in such store of wealth, that Clement VI., in 1343, reduced it to the period of fifty years. Urban VI., in 1389, appointed it to be held every thirty-five years, that being the age of our Saviour; and Paul II. and Sixtus IV., in 1475, brought it down to every twenty-five, that every person might have the benefit of it once in his life. Boniface IX. granted the privilege of holding jubilees to several princes and monasteries; for instance, to 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 became 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 indulgences are suspended. 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. JUDAISING CHRISTIANS. The first rise of this denomination is placed under the reign of Adrian: for when this emperor had at length razed Jerusalem, entirely destroyed its very foundations, and enacted laws of the severest kind against the whole body of the Jewish people, the greatest part of the Christians who lived in Palestine, to prevent their being confounded with the Jews, abandoned entirely the Mosaic rites, and chose a bishop, namely, Mark, a foreigner by nation, and an alien from the commonwealth of Israel. Those who were strongly attached to the Mosaic rites separated from their brethren, and founded at Pera, a country of Palestine, and in the neighbouring parts, particular assemblies, in which the law of Moses maintained its primitive dignity, authority, and lustre. The body of Judaising Christians, which set Moses and Christ upon an equal footing in point of authority, were afterwards divided into two sects, extremely different both in their rites and opinions, and distinguished by the names of Nazarenes and Ebionites; which see. 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 Karaites, who admit no rule of religion but the law of 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. JUDGING, RASH, the act of carelessly, precipitately, wantonly, or maliciously 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 characters of those from whom we differ. We rashly extend to every individual the severe opinion which we have unwarrantably conceived of a whole body. This man is of a party whose principles we reckon slavish ; and therefore his whole sentiments are corrupted. That man belongs to a religious sect, which we are accustomed to deem bigoted, and therefore he is incapable of any generous and liberal thought. Another is connected with a sect, which we have been taught to account relaxed, and therefore he can have no sanctity. We should do well to consider, 1. That this practice of rash judging is absolutely forbidden in the sacred Scriptures. Matt. vii. 1.-2. We thereby authorise others to requite us in the same kind.-3. It often evidences our pride, envy, and bigotry.-4. It argues a want of charity, the distinguishing feature of the Christian religion.-5. They who are most forward in censuring others are often most defective themselves. Barrow's Works, vol. i. ser. 20; Blair's Ser., vol. ii. ser. 10; Saurin's Ser., vol. v. ser. 4. JUDGMENT is that act of the mind whereby one thing is affirmed or denied of another; or that power of the soul which passes sentence on things proposed to its examination, and determines what is right or wrong; and thus it approves or disapproves of an action, or an object considered as true or false, fit or unfit, good or evil. Dr. Watts gives us the following directions to assist us in judging right. I. We should examine all our old opinions afresh, and inquire 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 we pass judgment, should be clear, distinct, complete, comprehensive, extensive, and orderly. 3. When we have obtained as clear ideas as we can, both of the subject and predicate of a proposition, then we must compare those ideas of the subject and predicate together with the utmost attention, and observe how far they agree, and wherein they differ. 4. We must search for evidence of truth with diligence and honesty, and be heartily ready to receive evidence, whether for the agreement or disagreement of ideas. 5. We must suspend our judgment, and neither affirm nor deny until this evidence appear. 6. We must judge of every proposition by those proper and peculiar means or mediums whereby the evidence of it is to be obtained, whether it be sense, consciousness, intelligence, reason, or testimony. 7. It is very useful to have some general principles of truth settled in the mind, whose evidence is great and obvious, that they may be always ready at hand to assist us in judging of the great variety of things which occur. 8. Let the degrees of our assent to every proposition bear an exact proportion to the different degrees of evidence. 9. We should keep our minds always open to receive truth, and never set limits to our own improvements. Watts's Logic, ch. iv. p. 231: Locke on the Understanding, vol. i. pp. 222, 256; vol. ii. pp. 271, 278; Duncan's Logic, p. 145; Reid on the Intellectual Powers, p. 497, &c. JUDGMENT, LAST, the sentence that will be passed on our actions at the last day. I. The proofs of a general judgment are these-1. The justice of God requires it; for it is evident that this attribute is not clearly displayed in the dispensation of things in the present state, 2 Thess. i. 6, 7; Luke xiv. 26. 2. The accusations of natural conscience are testimonies in favour of this belief, Rom. ii. 15; Dan. v. 5, 6; Acts xxiv. 25. 3. It may be concluded, from the relation men stand in to God, as creatures to a Creator. He has a right to give them a law, and to make them accountable for the breach of it, Rom. xiv. 12. 4. The resurrection of Christ is a certain proof of it. See Acts xvii. 31; Rom. xiv. 9. 5. The Scripture, in a variety of places, sets it beyond all doubt, Jude 14, 15; 2 Cor. v. 10; Matt. xxv.; Rom. xiv. 10, 11; 2 Thess. i. 7, 10; 1 Thess. iv. 16, 17. II. As to the Judge:-The Bible declares that God will judge the world by Jesus Christ, Acts xvii. 31. The triune God will be the Judge, as to original authority, power, and right of judgment; but according to the economy settled between the three divine persons, the work is assigned to the Son, Rom. xiv. 9, 10, who will appear in his human nature, John v. 27; Acts xvii. 31, with great power and glory, 1 Thess. iv. 16, 17; visible to every eye, Rev. i. 7; penetrating every heart, I Cor. iv. 5; Rom. ii. 16; with full authority over all, Matt. xxviii. 18; and acting with strict justice, 2 Tim. iv. 8. As for the concern of others in the judgment, angels will be no otherwise concerned than as attendants, gathering the elect, raising the dead, &c., but not as advising or judging. Saints are said to judge the world, not as co-judges with Christ, but as approvers of his sentence, and as their holy lives and conversations will rise up in judgment against their wicked neighbours. III. As to the persons that will be judged; these will be men and devils. The righteous probably will be tried first, as represented in Matt. xxv. They will be raised first, though perhaps not a thousand years before the rest, as Dr. Gill supposes; since the resurrection of all the bodies of the saints is spoken of as in a moment, in the twinkling of an eye, at the last trump, in order to their meeting the Lord in the air, and being with him, not on earth, but for ever in heaven, 1 Cor. xv. 52; 1 Thess. iv. 16, 17. Here we may take notice of a difficult question which is proposed by some, viz.: Whether the sins of God's people shall be published in the great day, though it is certain they shall not be alleged against them to their condemnation? "This," says Dr. Ridgley, "is one of the secret things which belong to God, which he has not so fully or clearly revealed to us in his word; and therefore we can say little more than what is matter of conjecture about it. Some have thought that the sins of the godly, though forgiven, shall be made manifest, that so the glory of that grace which has pardoned them may appear more illustrious, and their obligation to God for this farther enhanced. They also think, that the justice of the proceedings of that day requires it, since it is presumed and known by the whole world that they were prone to sin, as well as others; and before conversion, as great sinners as any, and after it their sins had a peculiar aggravation. Therefore, why should not they be made public, as a glory due to the justice and holiness of God, whose nature is opposite to all sin? And this they further suppose to be necessary, that so the impartiality of divine justice may appear. Moreover, since God, by recording the sins of his saints in Scripture, has perpetuated the knowledge thereof; and if it is to their honour that the sins there mentioned were repented of, as well as forgiven, why may it not be supposed that the sins of believers shall be made known in the great day? And, besides, this seems agreeable to those expressions of every word, and every action, as being to be brought into judgment, whether it be good or whether it be bad. "But it is supposed by others, that though the making known of sin that is subdued and forgiven, tends to the advancement of divine grace, yet it is sufficient to answer this end, as far as God designs it shall be answered, that the sins which have been subdued and forgiven, should be known to themselves, and thus forgiveness afford matter of praise to God. Again, the expressions of Scripture, whereby forgiveness of sin is set forth, are such as seem to argue that those sins which were forgiven shall not be made manifest: thus they are said to be blotted out, Isa. xliii. 25; covered, Psal. xxxii. 1; subdued and cast into the depths of the sea, Micah vii. 19; and remembered no more, &c., Jer. xxxi. 34. Besides Christ being a judge doth not divest him of the character of an advocate, whose part is rather to conceal the crimes of those whose cause he pleads, than to divulge them; and to this we may add, that the law which requires duty, and forbids the contrary sins, is not the rule by which they who are in Christ are to be proceeded against, for then they could not stand in judgment; but they are dealt with according to the tenor of the gospel, which forgives and covers all sin. And, further, it is argued that the public declaring of all their sins before the whole world, notwithstanding their interest in forgiving grace, would fill them with such shame as is hardly consistent with a state of perfect blessedness. And, lastly, the principal argument insisted on is, that our Saviour, in Matt. xxv., in which he gives a particular account of the proceedings of that day, makes no mention of the sins, but only commends the graces of his saints." As to the wicked, they shall be judged, and all their thoughts, words, and deeds be brought into judgment, Eccl. xii. 14. The fallen angels also are said to be reserved unto the judgment of the great day, Jude 6. They shall receive their final sentence, and be shut up in the prison of hell, Rev. xx. 10; Matt. viii. 29. IV. As to the rule of judgment, we are informed the books will be opened. Rev. xx. 12. 1. The book of divine omniscience, Mal iii. 5; or remembrance, Mal. iii. 15. 2. The book of conscience, Rom. i. 16. 3. The book of Providence, Rom. ii. 4, 5. 4. The book of the Scriptures, law, and gospel, John xii. 48; Rom. ii. 16; ii. 12. 5. The book of life, Luke x. 20; Rev. iii. 5; xx. 12, 15. V. As to the time of judgment,-the soul will be either happy or miserable immediately after death, but the general judgment will not be till after the resurrection, Heb. ix. 27. There is a day appointed, Acts xvii. 31, but it is unknown to men. VI. As to the place :-this also is uncertain. Some suppose it will be in the air, because the judge will come in the clouds of heaven, and the living saints will then be changed, and the dead saints raised, and both be caught up to meet the Lord in the air, 1 Thess. iv. 16, 17. Others think it will be on the earth, on the new earth, on which they will descend from the air with Christ. The place where, however, is of no consequence, when compared with the state in which we shall appear. And as the Scriptures represent it as certain, Eccl. xi. 9; universal, 2 Cor. v. 11; righteous, Rom. ii. 5; decisive, 1 Cor. xv. 52; and eternal as to its consequences, Heb. vi. 2'; let us be concerned for the welfare of our immortal interests, flee to the refuge set before us, improve our precious time, depend on the merits of the Redeemer, and adhere to the dictates of the divine word, that we may be found of him in peace. Bates's Works, p. 449; Bishop Hopkins and Stoddard on the Last Judgment; Gill's Body of Divinity, vol. ii. p. 467, 8vo.; Boston's Fourfold State; Hervey's Works, new edition, vol. i. pp. 72, 75; vol. iii. pp. 28, 223; vol. iv. p. 155. JUDGMENTS OF GOD, are the punishments inflicted by him for particular crimes. The Scriptures give us many awful instances of the display of divine justice in the punishment of nations, families, and individuals, for their iniquities. See Gen. vii.; xix. 25; Exod. xv.; Judges i. 6, 7; Acts xii. 23; Esther v. 14, with chap. vii. 10; 2 Kings xi.; Lev. x. 1, 2; Acts v. 1-10; Isa. xxx. 1-5; 1 Sam. xv. 9; 1 Kings xii. 25, 33. It becomes us, however, to be exceedingly cautious how we interpret the severe and afflictive dispensations of Providence. Dr. Jortin justly observes, that there is usually much rashness and presumption in pronouncing that the calamities of sinners are particular judgments of God: yet, saith he, if from sacred and profane, from ancient and modern historians, a collection were made of all the cruel, persecuting tyrants, who delighted in tormenting their fellow creatures, and who died not the common death of all men, nor were visited after the visitation of all men, but whose plagues were horrible and strange, even a sceptic would be moved |