Chapter LVIII: Part 58

IDOLATRY, from εἰδωλολατρεία, composed of εἰδος, _image_, and λατρεύειν, _to serve_, the worship and adoration of false gods; or the giving those honours to creatures, or the works of man’s hands, which are only due to God. Several have written of the origin and causes of idolatry: among the rest, Vossius, Selden, Godwyn, Tenison, and Faber; but it is still a doubt who was the first author of it. It is generally allowed, however, that it had not its beginning till after the deluge; and many are of opinion, that Belus, who is supposed to be the same with Nimrod, was the first man that was deified. But whether they had not paid divine honours to the heavenly bodies before that time, cannot be determined; our acquaintance with those remote times being extremely slender. The first mention we find made of idolatry is where Rachel is said to have taken the idols of her father; for though the meaning of the Hebrew word תרפים, be disputed, yet it is pretty evident they were idols. Laban calls them his gods, and Jacob calls them strange gods, and looks on them as abominations. The original idolatry by image worship is by many attributed to the age of Eber, B. C. 2247, about a hundred and one years after the deluge, according to the Hebrew chronology; four hundred and one years according to the Samaritan; and five hundred and thirty-one years according to the Septuagint; though most of the fathers place it no higher than that of Serug; which seems to be the more probable opinion, considering that for the first hundred and thirty-four years of Eber’s life all mankind dwelt in a body together; during which time it is not reasonable to suppose that idolatry broke in upon them; then some time must be allowed after the dispersion of the several nations, which were but small at the beginning, to increase and settle themselves; so that if idolatry was introduced in Eber’s time, it must have been toward the end of his life, and could not well have prevailed so universally, and with that obstinacy which some authors have imagined. Terah, the father of Abraham, who lived at Ur, in Chaldea, about B. C. 2000, was unquestionably an idolater; for he is expressly said in Scripture to have served other gods. The authors of the Universal History think, that the origin and progress of idolatry are plainly pointed out to us in the account which Moses gives of Laban’s and Jacob’s parting, Gen. xxxi, 44, &c. From the custom once introduced of erecting monuments in memory of any solemn covenants, the transition was easy into the notion, that some deity took its residence in them, in order to punish the first aggressors; and this might be soon improved by an ignorant and degenerate world, till not only birds, beasts, stocks, and stones, but sun, moon, and stars, were called into the same office; though used, perhaps, at first, by the designing part of mankind, as scare-crows, to overawe the ignorant.

Sanchoniathon, who wrote his “Phenician Antiquities,” apparently with a view to apologize for idolatry, traces its origin to the descendants of Cain, the elder branch, who began with the worship of the sun, and afterward added a variety of other methods of idolatrous worship: proceeding to deify the several parts of nature, and men after their death; and even to consecrate the plants shooting out of the earth, which the first men judged to be gods, and worshipped as those that sustained the lives of themselves and of their posterity. The Chaldean priests, in process of time, being by their situation early addicted to celestial observations, instead of conceiving as they ought to have done concerning the omnipotence of the Creator and Mover of the heavenly bodies, fell into the impious error of esteeming them as gods, and the immediate governors of the world, in subordination, however, to the Deity, who was invisible except by his works, and the effects of his power. Concluding that God created the stars and great luminaries for the government of the world, partakers with himself and as his ministers, they thought it but just and natural that they should be honoured and extolled, and that it was the will of God they should be magnified and worshipped. Accordingly, they erected temples, or _sacella_, to the stars, in which they sacrificed and bowed down before them, esteeming them as a kind of mediators between God and man. Impostors afterward arose, who gave out, that they had received express orders from God himself concerning the manner in which particular heavenly bodies should be represented, and the nature and ceremonies of the worship which was to be paid them. When they proceeded to worship wood, stone, or metal, formed and fashioned by their own hands, they were led to apprehend, that these images had been, in some way or other, animated or informed with a supernatural power by supernatural means; though Dr. Prideaux imagines, that, being at a loss to know how to address themselves to the planets when they were below the horizon, and invisible, they recurred to the use of images. But it will be sufficient to suppose, that they were persuaded that each star or planet was actuated by an intelligence; and that the virtues of the heavenly body were infused into the image that represented it. It is certain, that the _sentient_ nature and divinity of the sun, moon, and stars, was strenuously asserted by the philosophers, particularly by Pythagoras and his followers, and by the Stoics, as well as believed by the common people, and was, indeed, the very foundation of the Pagan idolatry. The heavenly bodies were the first deities of all the idolatrous nations, were esteemed eternal, sovereign, and supreme; and distinguished by the title of the natural gods. Thus we find that the primary gods of the Heathens in general were Saturn, Jupiter, Mars, Apollo, Mercury, Venus, and Diana; by which we can understand no other than the sun and moon, and the five greatest luminaries next to these. Plutarch expressly censures the Epicureans for asserting that the sun and moon, whom all men worshipped, are void of intelligence.

Sanchoniathon represents the most ancient nations, particularly the Phenicians and Egyptians, as acknowledging only the natural gods, the sun, moon, planets, and elements; and Plato declares it as his opinion, that the first Grecians likewise held these only to be gods, as many of the barbarians did in his time. Beside these natural gods, the Heathens believed that there were certain spirits who held a middle rank between the gods and men on earth, and carried on all intercourse between them; conveying the addresses of men to the gods, and the divine benefits to men. These spirits were called demons. From the imaginary office ascribed to them, they became the grand objects of the religious hopes and fears of the Pagans, of immediate dependence and divine worship. In the most learned nations, they did not so properly share, as engross, the public devotion. To these alone sacrifices were offered, while the celestial gods were worshipped only with a pure mind, or with hymns and praises. As to the nature of these demons, it has been generally believed, that they were spirits of a higher origin than the human race; and, in support of this opinion, it has been alleged, that the supreme deity of the Pagans is called the greatest demon; that demons are described as beings placed between the gods and men; and that demons are expressly distinguished from heroes, who were the departed souls of men. Some, however, have combatted this opinion, and maintained, on the contrary, that by demons, such as were the more immediate objects of the established worship among the ancient nations, particularly the Egyptians, Greeks, and Romans, we are to understand beings of an earthly origin, or such departed human souls as were believed to become demons.

Although the Hindoo inhabitants of the East Indies deny the charge of idolatry, using the same description of arguments as are so inconclusively urged by superstitious Europeans in defence of image worship, it is still evident that the mass of the Hindoos are addicted to gross idolatry. The gods of Rome were even less numerous, certainly less whimsical and monstrous, than those at Benares. In Moore’s Hindoo Pantheon are given exact portraits of many scores of deities worshipped, with appropriate ceremonies, and under various forms and names, by different sects of that grossly superstitious race. Some of these portraits are of images colossal to a degree perhaps unequalled by any existing statues; others are exceedingly diminutive. Some are metallic casts, and some apparently extremely ancient, which exhibit every gradation of art from the rudest imaginable specimen, up to a very respectable portion of skill, so as to approach to elegance of form, and to ease and expression of attitude.

The principal causes which have been assigned for idolatry are, the indelible idea which every man has of God, and the evidence which he gives of it to himself; an inviolable attachment to the senses, and a habit of judging and deciding by them, and them only; the pride and vanity of the human mind, which is not satisfied with simple truth, but mingles and adulterates it with fables; men’s ignorance of antiquity, or of the first times, and the first men, of whom they had but very dark and confused knowledge by tradition, they having left no written monuments, or books; the ignorance and change of languages; the style of the oriental writings, which is figurative and poetical, and personifies every thing; the scruples and fears inspired by superstition; the flattery and fictions of poets; the false relations of travellers; the imaginations of painters and sculptors; a smattering of physics, that is, a slight acquaintance with natural bodies and appearances, and their causes; the establishment of colonies, and the invention of arts, mistaken by barbarous people; the artifices of priests; the pride of certain men, who affected to pass for gods; the love and gratitude borne by the people to certain of their great men and benefactors; and, finally, the historical events of the Scriptures ill understood. “One great spring and fountain of all idolatry,” says Sir William Jones, “was the veneration paid by men to the sun, or vast body of fire, which ‘looks from his sole dominion like the god of this world;’ and another, the immoderate respect shown to the memory of powerful or virtuous ancestors and warriors, of whom the sun and the moon were wildly supposed to be the parents.” But the Scriptural account of the matter refers the whole to wilful ignorance and a corrupt heart: “They did not like to retain God in their knowledge.” To this may be added, what indeed proceeds from the same sources, the disposition to convert religion into outward forms; the endeavour to render it more impressive upon the imagination through the senses; the substitution of sentiment for real religious principle; and the license which this gave to inventions of men, which in process of time became complicated and monstrous. That debasement of mind, and that alienation of the heart from God, and the gross immoralities and licentious practices which have ever accompanied idolatry, will sufficiently account for the severity with which it is denounced, both in the Old and New Testaments.

The veneration which the Papists pay to the Virgin Mary, and other saints and angels, and to the bread in the sacrament, the cross, relics, and images, affords ground for the Protestants to charge them with being idolaters, though they deny that they are so. It is evident that they worship these persons and things, and that they justify the worship, but deny the idolatry of it, by distinguishing subordinate from supreme worship. This distinction is justly thought by Protestants to be futile and nugatory, and certainly has no support from Holy Writ.

Under the government of Samuel, Saul, and David, there was little or no idolatry in Israel. Solomon was the first Hebrew king, who, in complaisance to his foreign wives, built temples and offered incense to strange gods. Jeroboam, the son of Nebat, who succeeded him in the greater part of his dominions, set up golden calves at Dan and Bethel. Under the reign of Ahab, this disorder was at its height, occasioned by Jezebel, the wife of Ahab, who did all she could to destroy the worship of the true God, by driving away and persecuting his prophets. God, therefore, incensed at the sins and idolatry of the ten tribes, abandoned those tribes to the kings of Assyria and Chaldea, who transplanted them beyond the Euphrates, from whence they never returned. The people of Judah were no less corrupted. The prophets give an awful description of their idolatrous practices. They were punished after the same manner, though not so severely, as the ten tribes; being led into captivity several times, from which at last they returned, and were settled in the land of Judea, after which we hear no more of their idolatry. They have been, indeed, ever since that period, distinguished for their zeal against it. See Image.

IDUMÆA is properly the Greek name for the land of Edom, which lay to the south of Judea, and extended from the Dead Sea to the Elanitic Gulf of the Red Sea, where were the ports of Elath and Ezion-Gaber. But the Idumæa of the New Testament applies only to a small part adjoining Judea on the south, and including even a portion of that country; which was taken possession of by the Edomites, or Idumæans, while the land lay unoccupied during the Babylonish captivity. The capital of this country was Hebron, which had formerly been the metropolis of the tribe of Judah. These Idumæans were so reduced by the Maccabees, that, in order to retain their possessions, they consented to embrace Judaism; and their territory became incorporated with Judea; although, in the time of our Saviour, it still retained its former name of Idumæa, Mark iii, 8. The proper Idumæans, or those who remained in the ancient land of Edom, became in process of time mingled with the Ishmaelites; the two people thus blended, being, from Nabaioth, or Nabath, the son of Ishmael, termed Nabathæans; under which names they are frequently mentioned in history. See EDOM.

ILLYRICUM, a province lying to the north and north-west of Macedonia, along the eastern coast of the Adriatic Gulf, or Gulf of Venice. It was distinguished into two parts: Liburnia to the north, where is now Croatia, and Dalmatia to the south, which still retains the same name, and to which, as St. Paul informs Timothy, Titus went, 2 Tim. iv, 10. St. Paul says, that he preached the Gospel from Jerusalem round about to Illyricum, Rom. xv, 19.

IMAGE, in a religious sense, is an artificial representation of some person or thing used as an object of adoration, and is synonymous with idol. Nothing can be more clear, full, and distinct, than the expressions of Scripture prohibiting the making and worship of images, Exod. xx, 4, 5; Deut. xvi, 22. No sin is so strongly and repeatedly condemned in the Old Testament as that of idolatry, to which the Jews, in the early part of their history, were much addicted, and for which they were constantly punished. St. Paul was greatly affected, when he saw that the city of Athens was “wholly given to idolatry,” Acts xvii, 16; and declared to the Athenians, that they ought not “to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device,” Acts xvii, 29. He condemns those who “changed the glory of the incorruptible God into an image made like unto corruptible man, and to birds, and four-footed beasts, and creeping things,” Romans i, 23.

That the first Christians had no images, is evident from this circumstance,--that they were reproached by the Heathens, because they did not use them; and we find almost every ecclesiastical writer of the first four centuries arguing against the Gentile practice of image worship, from the plain declarations of Scripture, and from the pure and spiritual nature of God. The introduction of images into places of Christian worship, dates its origin soon after the times of Constantine the Great; but the earlier Christians reprobated every species of image worship in the strongest language. It is sometimes pretended by the Papists, that they do not worship the images, but God through the medium of images; or, that the worship which they pay to images is inferior to that which they pay to the Deity himself. These distinctions would be scarcely understood by the common people; and formerly an enlightened Heathen or Jew would probably have urged the same thing. The practice is in direct opposition to the second commandment, and notwithstanding every sophistical palliation, it has always led to a transfer of human trust from God to something else. Hence idolatry, in general, is condemned in Scripture; and all use of images in the worship of God, making or bowing to any likeness, is absolutely forbidden. See ICONOCLASTES and IDOLATRY.

IMMATERIALITY, abstraction from matter; or what we understand by pure spirit.

IMMORTAL. That which will endure to all eternity, as having in itself no principle of alteration or corruption. God is absolutely immortal,--he cannot die. Angels are immortal; but God, who made them, can terminate their being. Man is immortal in part, that is, in his spirit; but his body dies. Inferior creatures are not immortal; they die wholly. Thus the principle of immortality is differently communicated according to the will of him who can render any creature immortal, by prolonging its life; who can confer immortality on the body of man, together with his soul; and will do so at the resurrection. God only is absolutely perfect, and, therefore, absolutely immortal. See SOUL.

IMPOSITION OF HANDS. An ecclesiastical action, by which, among Episcopalians, a bishop lays his hands on the head of a person, in ordination, confirmation, or in uttering a blessing. In Presbyterian churches, the imposition is by the hands of the presbytery. This practice is also frequently observed by the Independents and others at their ordinations, when all the ministers present place their hands on the head of him whom they are ordaining, while one of them prays for a blessing on him and his future labours. This they retain as an ancient practice, justified by the example of the Apostles, when no extraordinary gifts were conveyed. However, Christians are not agreed as to the propriety of this ceremony; nor do they all consider it as an essential part of ordination.

Imposition of hands was a Jewish ceremony, introduced, not by any divine authority, but by custom; it being the practice among that people, whenever they prayed to God for any person, to lay their hands on his head. Our Saviour observed the same custom, both when he conferred his blessing on children, and when he cured the sick. The Apostles likewise laid hands on those upon whom they bestowed the Holy Ghost, but it was a form accompanied by _prayer_, through which only the blessing was obtained. And the Apostles themselves sometimes underwent the imposition of hands afresh, when they entered upon any new design. In the ancient church, imposition of hands was practised on persons when they married; which custom the Abyssinians still observe. But this ceremony of laying on of hands is now restrained, by custom, chiefly to that imposition which is practised at the ordination of ministers.

[In the Methodist Episcopal Church, a bishop is constituted by the election of the general conference, and the laying on of the hands of three bishops, or at least of one bishop and two elders; unless it happen that, by death or otherwise, there be no bishop remaining in the church: in this case, the general conference is empowered to elect a bishop, and the elders, or any three of them appointed by the general conference for that purpose, to ordain him. An elder is constituted by the election of an annual conference, and the laying on of the hands of a bishop and of two or more elders. A deacon, by the election of an annual conference, and the laying on of the hands of a bishop.]

IMPUTED RIGHTEOUSNESS. See JUSTIFICATION.

INCENSE. _Thus_; so called by the dealers of drugs in Egypt from _thur_, or _thor_, the name of a harbour in the north bay of the Red Sea, near Mount Sinai; thereby distinguishing it from the gum arabic, which is brought from Suez, another port in the Red Sea, not far from Cairo. It differs also in being more pellucid and white. It burns with a bright and strong flame, not easily extinguished. It was used in the temple service as an emblem of prayer, Psalm cxli, 2; Rev. viii, 3, 4. Authors give it, or the best sort of it, the epithets white, pure, pellucid; and so it may have some connection with a word, derived from the same root, signifying unstained, clear, and so applied to moral whiteness and purity, Psalm li, 7; Dan. xii, 10. This gum is said to distil from incisions made in the tree during the heat of summer. What the form of the tree is which yields it, we do not certainly know. Pliny one while says, it is like a pear tree; another, that it is like a mastic tree; then, that it is like the laurel; and, in fine, that it is a kind of turpentine tree. It has been said to grow only in the country of the Sabeans, a people in Arabia Felix; and Theophrastus and Pliny affirm that it is found in Arabia. Dioscorides, however, mentions an Indian as well as an Arabian frankincense. At the present day it is brought from the East Indies, but not of so good a quality as that from Arabia. The “sweet incense,” mentioned Exodus xxx, 7, and elsewhere, was a compound of several drugs, agreeably to the direction in the thirty-fourth verse. To offer incense was an office peculiar to the priests. They went twice a day into the holy place; namely, morning and evening, to burn incense there. Upon the great day of expiation, the high priest took incense, or perfume, pounded and ready for being put into the censer, and threw it upon the fire, the moment he went into the sanctuary. One reason of this was, that so the smoke which rose from the censer might prevent his looking with too much curiosity on the ark and mercy-seat. God threatened him with death upon failing to perform this ceremony, Lev. xvi, 13. Generally incense is to be considered as an emblem of the “prayers of the saints,” and is so used by the sacred writers.

INCEST, an unlawful conjunction of persons related within the degrees of kindred prohibited by God. In the beginning of the world, and again, long after the deluge, marriages between near relations were allowed. In the time of Abraham and Isaac, these marriages were permitted, and among the Persians much later: it is even said to be esteemed neither criminal nor ignominious among the remains of the old Persians at this day. Some authors believe that marriages between near relations were permitted, or, at least, tolerated, till the time of Moses, who first prohibited them among the Hebrews; and that among other people they were allowed even after him. Others hold the contrary; but it is hard to establish either of these opinions, for want of historical documents. The degrees of consanguinity within which marriage was prohibited are stated in Lev. xviii, 6–18. Most civilized people have looked on incests as abominable crimes. St. Paul, speaking of the incestuous man of Corinth, says, “It is reported commonly, that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife,” 1 Cor. v, 1. In order to preserve chastity in families, and between persons of different sexes, brought up and living together in a state of unreserved intimacy, it is necessary, by every method possible, to inculcate an abhorrence of incestuous conjunctions; which abhorrence can only be upholden by the absolute reprobation of all commerce of the sexes between near relations. Upon this principle, the marriage, as well as other cohabitations, of brothers and sisters, of lineal kindred, and of all who usually live in the same family, may be said to be forbidden by the law of nature. Restrictions which extend to remoter degrees of kindred than what this reason makes it necessary to prohibit from intermarriage, are founded in the authority of the positive law which ordains them, and can only be justified by their tendency to diffuse wealth, to connect families, or to promote some political advantage. The Levitical law, which is received in this country, and from which the rule of the Roman law differs very little, prohibits marriages between relations within three degrees of kindred; computing the generations, not from, but through, the common ancestor, and accounting affinity the same as consanguinity. The issue, however, of such marriages are not bastardized, unless the parents be divorced during their life time.

INCHANTMENTS. The law of God condemns inchantments and inchanters. Several terms are used in Scripture to denote inchantments: 1. לחש, which signifies _to mutter_, _to speak with a low voice_, like magicians in their evocations and magical operations, Psalm lviii, 6. 2. לטים, _secrets_, whence Moses speaks of the inchantments wrought by Pharaoh’s magicians. 3. כשף, meaning those who practise juggling, legerdemain, tricks, and witchery, deluding people’s eyes and senses, 2 Chron. xxxiii, 6. 4. חבר, which signifies, properly, _to bind_, _assemble_, _associate_, _reunite_: this occurs principally among those who charm serpents, who tame them, and make them gentle and sociable, which before were fierce, dangerous, and untractable, Deut. xviii, 11. We have examples of each of these ways of inchanting. It was common for magicians, sorcerers, and inchanters, to speak in a low voice, to whisper: they are called _ventriloqui_, because they spake, as one would suppose, from the bottom of their stomachs. They affected secrecy and mysterious ways, to conceal the vanity, folly, or infamy of their pernicious art. Their pretended magic often consisted in cunning tricks only, in sleight of hand, or some natural secrets, unknown to the ignorant. They affected obscurity and night, or would show their skill only before the uninformed or mean persons, and feared nothing so much as serious examinations, broad day-light, and the inspection of the intelligent. Respecting the inchantments practised by Pharaoh’s magicians, (see Exod. viii, 18, 19,) in order to imitate the miracles which were wrought by Moses, it must be said either that they were mere illusions, whereby they imposed on the spectators; or that, if they performed such miracles, and produced real changes of their rods, and the other things said to be performed by them, it must have been by a supernatural power which God had permitted Satan to give them, but the farther operation of which he afterward thought proper to prevent.

INDEPENDENTS, a denomination of Protestants in England and Holland, originally called Brownists. They derive their name from their maintaining that every particular congregation of Christians has, according to the New Testament, a full power of ecclesiastical jurisdiction over its members, independent of the authority of bishops, synods, presbyteries, or any other ecclesiastical assemblies. This denomination appeared in England in the year 1616. John Robinson, a Norfolk divine, who, being banished from his native country for non-conformity, afterward settled at Leyden, was considered as their founder and father. He possessed sincere piety, and no inconsiderable share of learning. Perceiving defects in the denomination of the Brownists, to which he belonged, he employed his zeal and diligence in correcting them and in new modelling the society. Though the Independents considered their own form of ecclesiastical government as of divine institution, and as originally introduced by the authority of the Apostles, nay, by the Apostles themselves; yet they did not always think it necessary to condemn other denominations, but often acknowledged that true religion might flourish in those communities which were under the jurisdiction of bishops, or the government of presbyteries. They approved, also, of a regular and educated ministry; nor is any person among them now permitted to speak in public before he has submitted to a proper examination of his capacity and talents, and has been approved of by the church to which he belonged. Their grounds of separation from the established church are different from those of other puritans. Many of the latter objected chiefly to certain rites, ceremonies, vestments, or forms, or to the government of the church; while yet they were disposed to arm the magistrate in support of the truth, and regretted and complained that they could not on these accounts conform to it. But Robinson and his companions not only rejected the appointments of the church on these heads, but denied its authority to enact them; contending, that every single congregation of Christians was a church, and independent of all legislation, save that of Christ; standing in need of no such provision or establishment as the state can bestow, and incapable of soliciting or receiving it. Hence they sought not to reform the church, but chose to dissent from it. They admitted there were many godly men in its communion, and that it was reformed from the grossest errors of the man of sin; but thought it still wanted some things essential to a true church of Christ; in particular, a power of choosing its own ministers, and a stricter discipline among its members. The creed of the Independents is uniformly Calvinistic, though with considerable shades of difference; and many in Scotland and Ireland have symbolized with the Sandemanians, or the Scottish Baptist denominations. The Congregationalist and Independent have been generally considered as convertible and synonymous: many, however, in the present day, prefer the former appellation, considering it desirable, in many cases, to unite, for mutual advice and support, more closely than the term _independent_ seems to warrant.

INDULGENCES. In the primitive church very severe penalties were inflicted on those who had been guilty of any sins, whether public or private; and, in particular, they were forbidden to partake, for a certain time, of the sacrament of the Lord’s Supper, or to hold any communion with the church. General rules were formed upon these subjects; but as it was often found expedient to make a discrimination in the degrees of punishment, according to the different circumstances of the offenders, and especially when they showed marks of contrition and repentance, power was given to bishops, by the council of Nice, to relax or remit those punishments as they should see reason. Every favour of this kind was called an indulgence or pardon. After the bishops had enjoyed this privilege for some centuries, and had begun to abuse it, the popes discovered that in their own hands it might be rendered a powerful instrument to promote both their ambition and their avarice. They could not but perceive that if they could persuade men they had the power of granting pardon for sin, it would give them a complete influence over their consciences; and if they could at the same time prevail upon them to purchase these pardons for money, it must add greatly to the wealth of the Roman see. In the eleventh century, therefore, when the dominion of the popes was rising to its zenith, and their power was almost irresistible, they took to themselves the exclusive prerogative of dispensing indulgences, which they carried to a most unwarrantable length. Instead of confining them, according to their original institution, to the ordinary purposes of ecclesiastical discipline, they extended them to the punishment of the wicked in the world to come; instead of shortening the duration of earthly penance, they pretended that they could deliver men from the pains of purgatory; instead of allowing them gratuitously, and upon just grounds, to the penitent offender, they sold them in the most open and corrupt manner to the profligate and abandoned, who still continued in their vices. They did not scruple to call these indulgences a plenary remission of all sins, past, present, and future, and to offer them as a certain and immediate passport from the troubles of this world to the eternal joys of heaven. To give some sort of colour and support to this infamous traffic, they confidently asserted that the superabundant merits of Christ, and of his faithful servants, formed a fund of which the pope was the sole manager; and that he could, at his own discretion, dispense those merits, as the sure means of procuring pardon from God, in any proportions, for any species of wickedness, and to any person he pleased. The bare statement of this doctrine is a sufficient refutation of it; and it is scarcely necessary to add, that it has no foundation whatever in Scripture. It is an arrogant and impious usurpation of a power which belongs to God alone; and it has an obvious tendency to promote licentiousness and sin of every description, by holding out an easy and certain method of absolution. The popes derived very large sums from the sale of these indulgences; and it is well known that the gross abuses practised in granting them were among the immediate and principal causes of bringing about the reformation. They continue still to be sold at Rome, and are to be purchased by any who are weak enough to buy them. The sums required for indulgences were first published by Anthony Egane, a Franciscan friar, in 1673; and the original pamphlet was republished by Baron Maseres, in 1809, in his last volume of “Occasional Essays.”

INK. The ink of the ancients was not so fluid as ours. Demosthenes reproaches Æschines with labouring in the grinding of ink, as painters do in the grinding of their colours. The substance also found in an inkstand at Herculaneum, looks like a thick oil or paint, with which the manuscripts there have been written in a relievo visible in the letters, when you hold a leaf to the light in a horizontal direction. Such vitriolic ink as has been used on the old parchment manuscripts would have corroded the delicate leaves of the papyrus, as it has done the skins of the most ancient manuscripts of Virgil and Terence, in the Vatican library; the letters are sunk into the parchment, and some have eaten quite through it, in consequence of the corrosive acid of the vitriolic ink, with which they were written. The inkhorn is also mentioned in Scripture: “And one man among them was clothed with linen, with a writer’s inkhorn by his side,” Ezek. ix, 2. The eastern mode and apparatus for writing differs so materially from those with which we are conversant, that it is necessary particularly to describe them. D'Arvieux informs us that “the Arabs of the desert, when they want a favour of their emir, get his secretary to write an order agreeable to their desire, as if the favour were granted, this they carry to the prince, who, after having read it, sets his seal to it with ink, if he grants it; if not, he returns the petitioner his paper torn, and dismisses him. These papers are without date, and have only the emir’s flourish or cypher at the bottom, signifying the poor, the abject Mohammed, son of Turabeye.” Pococke says, that “they make the impression of their name with their seal, generally of cornelian, which they wear on their finger, and which is blacked when they have occasion to seal with it.” The custom of placing the inkhorn by the side, Olearius says, continues in the east to this day. Dr. Shaw informs us, that, among the Moors in Barbary, “the _hojas_, that is, the writers or secretaries, suspend their inkhorns in their girdles; a custom as old as the Prophet Ezekiel, ix, 2.” And in a note he adds, “that part of these inkhorns (if an instrument of brass may be so called) which passes between the girdle and the tunic, and holds their pens, is long and flat; but the vessel for the ink which rests upon the girdle is square, with a lid to clasp over it.” So Mr. Hanway: “Their writers carry their ink and pens about them in a case, which they put under their sash.”

INN. The inns or caravanserais of the east, in which travellers are accommodated, are not all alike, some being simply places of rest, by the side of a fountain, if possible, and at a proper distance on the road. Many of these places are nothing more than naked walls; others have an attendant, who subsists either by some charitable donation, or the benevolence of passengers; others are more considerable establishments, where families reside, and take care of them, and furnish the necessary provisions. “Caravanserais,” says Campbell, “were originally intended for, and are now pretty generally applied to, the accommodation of strangers and travellers, though, like every other good institution, sometimes perverted to the purposes of private emolument, or public job. They are built at proper distances through the roads of the Turkish dominions, and afford to the indigent or weary traveller an asylum from the inclemency of the weather, are in general built of the most solid and durable materials, have commonly one story above the ground floor, the lower of which is arched, and serves for warehouses to store goods, for lodgings, and for stables, while the upper is used merely for lodgings; beside which they are always accommodated with a fountain, and have cooks’ shops and other conveniences to supply the wants of lodgers. In Aleppo, the caravanserais are almost exclusively occupied by merchants, to whom they are, like other houses, rented.” “In all other Turkish provinces,” observes Antes, “particularly those in Asia, which are often thinly inhabited, travelling is subject to numberless inconveniences, since it is necessary not only to carry all sorts of provisions along with one, but even the very utensils to dress them in, beside a tent for shelter at night and in bad weather, as there are no inns, except here and there a caravanserai, where nothing but bare rooms, and those often very bad, and infested with all sorts of vermin, can be procured.” “There are no inns anywhere,” says Volney, “but the cities, and commonly the villages, have a large building called a kan or kervanserai, which serves as an asylum for all travellers. These houses of reception are always built without the precincts of towns, and consist of four wings round a square court, which serves by way of enclosure for the beasts of burden. The lodgings are cells, where you find nothing but bare walls, dust, and sometimes scorpions. The keeper of this kan gives the traveller the key and a mat, and he provides himself the rest; he must therefore carry with him his bed, his kitchen utensils, and even his provisions, for frequently not even bread is to be found in the villages. On this account the orientals contrive their equipage in the most simple and portable form. The baggage of a man who wishes to be completely provided, consists in a carpet, a mattress, a blanket, two sauce pans with lids contained within each other, two dishes, two plates, and a coffee pot, all of copper, well tinned, a small wooden box for salt and pepper, a round leathern table, which he suspends from the saddle of his horse, small leathern bottles or bags for oil, melted butter, water, and brandy, if the traveller be a Christian, a tinder box, a cup of cocoa nut, some rice, dried raisins, dates, Cyprus cheese, and, above all, coffee berries, with a roaster and wooden mortar to pound them.” The Scriptures use two words to express a caravanserai, in both instances translated inn: “There was no room for them in the inn,” καταλύματι, Luke ii, 7; the place of untying, that is, of beasts for rest. “And brought him to the inn,” ϖανδοχεῖον, Luke x, 34, whose keeper is called in the next verse ϖανδοχεὺς. This word properly signifies “a receptacle open to all comers.” “The serai or principal caravansary at Surat,” observes Forbes, “was much neglected. Most of the eastern cities contain one, at least, for the reception of strangers; smaller places, called choultries, are erected by charitable persons, or munificent princes, in forests, plains, and deserts, for the accommodation of travellers. Near them is generally a well, and a cistern for the cattle; a brahmin, or fakeer, often resides there to furnish the pilgrim with food, and the few necessaries he may stand in need of. In the deserts of Persia and Arabia, these buildings are invaluable; in those pathless plains, for many miles together, not a tree, a bush, nor even a blade of grass, is to be seen; all is one undulating mass of sand, like waves on the trackless ocean. In these ruthless wastes, where no rural village or cheerful hamlet, no inn or house of refreshment, is to be found, how noble is the charity that rears the hospitable roof, that plants the shady grove, and conducts the refreshing moisture into reservoirs!”

INSPIRATION, the conveying of certain extraordinary and supernatural notices or thoughts into the soul; or it denotes any supernatural influence of God upon the mind of a rational creature, whereby he is formed to a degree of intellectual improvement, to which he could not have attained in his present circumstances in a natural way. In the first and highest sense, the prophets, evangelists, and Apostles are said to have spoken and written by divine inspiration. This inspiration of the Old Testament Scriptures is so expressly attested by our Lord and his Apostles, that among those who receive them as a divine revelation the only question relates to the inspiration of the New Testament. On this subject it has been well observed:--

1. That the inspiration of the Apostles appears to have been necessary for the purposes of their mission; and, therefore, if we admit that Jesus came from God, and that he sent them forth to make disciples, we shall acknowledge that some degree of inspiration is highly probable. The first light in which the books of the New Testament lead us to consider the Apostles, is, as the historians of Jesus. After having been his companions during his ministry, they came forth to bear witness of him; and as the benefit of his religion was not to be confined to the age in which he or they lived, they left in the four Gospels a record of what he did and taught. Two of the four were written by the Apostles Matthew and John. St. Mark and St. Luke, whose names are prefixed to the other two, were probably of the seventy whom our Lord sent out in his life time; and we learn from the most ancient Christian historians, that the Gospel of St. Mark was revised by St. Peter, and the Gospel of St. Luke by St. Paul, and that both were afterward approved by St. John; so that all the four may be considered as transmitted to the church with the sanction of apostolical authority. Now, if we recollect the condition of the Apostles, and the nature of their history, we shall perceive that, even as historians, they stood in need of some measure of inspiration. Plato might feel himself at liberty to feign many things of his master Socrates, because it mattered little to the world whether the instruction that was conveyed to them proceeded from the one philosopher or from the other. But the servants of a divine teacher, who appeared as his witnesses, and professed to be the historians of his life, were bound by their office to give a true record. And their history was an imposition upon the world, if they did not declare exactly and literally what they had seen and heard. This was an office which required not only a love of the truth, but a memory more retentive and more accurate than it was possible for the Apostles to possess. To relate, at the distance of twenty years, long moral discourses, which were not originally written, and which were not attended with any striking circumstances that might imprint them upon the mind; to preserve a variety of parables, the beauty and significancy of which depended upon particular expressions; to record long and minute prophecies, where the alteration of a single phrase might have produced an inconsistency between the event and the prediction; and to give a particular detail of the intercourse which Jesus had with his friends and with his enemies;--all this is a work so very much above the capacity of unlearned men, that, had they attempted to execute it by their own natural powers, they must have fallen into such absurdities and contradictions as would have betrayed them to every discerning eye. It was therefore highly expedient, and even necessary, for the faith of future ages, that, beside those opportunities of information which the Apostles enjoyed, and that tried integrity which they possessed, their understanding and their memory should be assisted by a supernatural influence, which might prevent them from mistaking the meaning of what they had heard, which might restrain them from putting into the mouth of Jesus any words which he did not utter, or omitting what was important, and which might thus give us perfect security, that the Gospels are as faithful a copy as if Jesus himself had left in writing those sayings and those actions which he wished posterity to remember.

But we consider the Apostles in the lowest view, when we speak of them as barely the historians of their Master. In their epistles they assume a higher character, which renders inspiration still more necessary. All the benefit which they derived from the public and the private instructions of Jesus before his death had not so far opened their minds as to qualify them for receiving the whole counsel of God. And he who knows what is in man declares to them, the night on which he was betrayed, “I have yet many things to say unto you, but you cannot bear them now,” John xv, 12. The purpose of many of his parables, the full meaning even of some of his plain discourses, had not been attained by them. They had marvelled when he spake to them of earthly things. But many heavenly things of his kingdom had not been told them; and they who were destined to carry his religion to the ends of the earth themselves needed, at the times of their receiving this commission, that some one should instruct them in the doctrine of Christ. It is true that, after his resurrection, Jesus opened their understandings, and explained to them the Scriptures; and he continued upon earth forty days, speaking to them of the things pertaining to the kingdom of God. It appears, however, from the history which they have recorded in the book of Acts, that some farther teaching was necessary for them, Acts i. Immediately before our Lord ascended, their minds being still full of the expectation of a temporal kingdom, they say unto him, “Lord, wilt thou at this time restore the kingdom to Israel?” It was not till some time after they received the gift of the Holy Ghost, that they understood that the Gospel had taken away the obligation to observe the ceremonies of the Mosaic law; and the action of St. Peter in baptizing Cornelius, a devout Heathen, gave offence to some of the Apostles and brethren in Judea when they first heard it, Acts xi. Yet, in their epistles, we find just notions of the spiritual nature of the religion of Jesus as a kingdom of righteousness, the subjects of which are to receive remission of sins, and sanctification through his blood, and just notions also of the extent of this religion as a dispensation the spiritual blessings of which are to be communicated to all, in every land, who receive it in faith and love. These notions appear to us to be the explication both of the ancient predictions, and of many particular expressions that occur in the discourses of our Lord. But it is manifest that they had not been acquired by the Apostles during the teaching of Jesus. They are so adverse to every thing which men educated in Jewish prejudices had learned and had hoped, that they could not be the fruit of their own reflections; and therefore they imply the teaching of that Spirit who gradually impressed them upon the mind, guiding the Apostles gently, as they were able to follow him, into all the truth connected with the salvation of mankind. As inspiration was necessary to give the minds of the Apostles possession of the system that is unfolded in their epistles, so many parts of that system are removed to such a distance from human discoveries, and are liable to such misapprehension, that unless we suppose a continued superintendence of the Spirit by whom it was taught, succeeding ages would not have a sufficient security that those who were employed to deliver it had not been guilty of gross mistakes in some most important doctrines.

Inspiration will appear still farther necessary, when we recollect that the writings of the Apostles contain several predictions of things to come. St. Paul foretels, in his epistles, the corruptions of the church of Rome, and many other circumstances which have taken place in the history of the Christian church; and the Revelation is a book of prophecy, of which part has been already fulfilled, while the rest will no doubt be explained by the events which are to arise in the course of Providence. But prophecy is a kind of writing which implies the highest degree of inspiration. When predictions, like those in Scripture, are particular and complicated, and the events are so remote and so contingent as to be out of the reach of human sagacity, it is plain that the writers of the predictions do not speak according to the measure of information which they had acquired by natural means, but are merely the instruments through which the Almighty communicates, in such measure and such language as he thinks fit, that knowledge of futurity which is denied to man. And although the full meaning of their own predictions was not understood by themselves, they will be acknowledged to be true prophets when the fulfilment comes to reflect light upon that language, which, for wise purposes, was made dark at the time of its being put into their mouth.

Thus the nature of the writings of the Apostles suggests the necessity of their having been inspired. They could not be accurate historians of the life of Jesus without divine inspiration, nor safe expounders of his doctrine, nor prophets of distant events.