INCONTINENCY.

tsang as hessings at nut from unlaw foi desires See CONTINENCE Pang is verer vil. This INCORPOREALITY OF GOD, srge erg u vrt. En al his being without a body. The Got a 40 au wa va dir incorporeal is evident; ix, 1. Møren since a aunt and patress mu us ality is incompatible wie seferstence at carster, MNIST vi and God being self-existent, must be in fre his pleasure the Le and were corporeal If God were corporea crested" in Lat zander, WLIZIET II he could not be present in any part of tances of mercy be extents 2 Isr the world were body is; yet his pre die creatures, de acs idegententi sence is necessary for the support and and not by Free. He shows merer, motion of body.—5. A body cannot be in because it bas piessure to do so. Kan two places at the same time; yet he is ix. 18. Tut God is depeIIN, E every where and fills heaven and earth t farther be considered. 1. Batal 4. A body is to be seen and felt, but things depend on dis power which God is invisible and impalpable, John i brought them inte and preserves them 18. Charasck's Works vol. i. p 117; in being li, therefore, all things deDoddridge's Lect. lec, 47; Gill's Body q′′ pend on God, then it would be absor Dir. vol. i. p. 45. 8vo. dity to say that God depends on any thing, for this would be to suppose the cause and the effect to be mutually dependent on and derived from each other, which infers a contradiction. If God be infinitely above the highest creatures, he cannot depend on any of them, for dependence argues inferiority, Is xl. 15. 17.—3. If God depend on any creature, he does not exist necessarily; and if so, then he might not have been: for the same will by which he is supposed to exist, might have determined that he should not have existed, which is altogether inconsistent with the idea of a God. From God's being independent, we infer, 1. That we ought to conclude that the creature cannot lay any obligaKk

INCORRUPTIBLES, or INCORRUP TIBILES, the name of a sect which sprang out of the Eutychians. Their distinguishing tenet was, that the body of Jesus Christ was incorruptible; by which ther meant, that, after and from rein he was formed in the ther, he was not suscepChange or alteration; not natural or innocent passion, er, thirst, &c. so that he ate casion before his death, as ter his resurrection.

DULITY, the withholding t to any proposition, notwitharguments sufficient to demand See Duncan Forbes' piece, en

tion on him, or do any thing that may, tend to make him more happy than he is in himself, Rom. xi. 35. Job. xxii. 2. 3.-2. If independency be a divine perfection, then let it not in any instance, or by any consequence, be attributed to the creature; let us conclude that all our springs are in him; and that all we enjoy and hope for is from him, who is the author and finisher of our faith, and the fountain of all our blessedness."

the most famous was that which was formed about the year 1581, by Robert Brown, a man insinuating in his manners, but unsteady and inconsistant in his views and notions of men and things. Brown was for dividing the whole body of the faithful into separate societies or congregations; and maintained, that such a number of persons as could be contained in an ordinary place of wor ship ought to be considered as a church, INDEPENDENTS, a sect of Pro- and enjoy all the rights and privileges testants, so called from their maintain- that are competent to an ecclesiastical ing that each congregation of Christians community. These small societies he which meet in one house for public wor-pronounced independent, jure divino, ship is a complete church; has sufficient power to act and perform every thing relating to religious government within itself; and is in no respect subject or acCountable to other churches.

and entirely exempt from the jurisdiction of the bishop, in whose hands the court had placed the reins of a spiritual government; and also from that of presbyters and synods, which the Puritans regarded as the supreme visible sources of ecclesiastical authority. But as we have given an account of the general opinions and discipline of the Brownists, we need not innumerate them here, but must beg the reader to refer to that article. The zeal with which Brown and his associates maintained and propagated his notions, was, in a high degree, intemperate and extravagant. He affirmed that all communion was to be broken off with those religious societies that were founded upon a dif

Though the Episcopalians contend that there is not a shadow of the independent discipline to be found either in the Bible or the primitive church, the Independents on the contrary, believe that it is most clearly to be deduced from the practice of the apostles in planting the first churches. See CHURCH CONGREGATIONAL, and EPISCOPACY. The Independents, however, were not distinguished as a body till the time of queen Elizabeth. The hierarchy established by that princess in the churches of her dominions, the vest-ferent plan from his; and treated more ments worn by the clergy in the celebration of divine worship, the book of Common Prayer, and, above all, the sign of the cross used in the administration of baptism, were very offensive to many of her subjects, who, during the persecutions of the former reign, had taken refuge among the Protestants of Germany and Geneva. These men thought that the church of England re sembled in too many particulars the anti.christian church of Rome: they therefore called perpetually for a more thorough reformation, and a purer worship. From this circumstance they were stigmatized with the general name of Puritans, as the followers of Novatian had been in the ancient church See NOVATIANS. Elizabeth was not disposed to comply with their demands; and it is difficult to say what might have been the issue of the contest, had the Puritans been united among themselves, in sentiments, views, and measures. But the case was quite otherwise that large body, composed of persons of different ranks, characters, opinions, and intentions, and unanimous in nothing but their antipathy to the established church, was all of a sudden divided into a variety of sects. Of these,

especially the church of England as a spurious church, whose ministers were unlawfully ordained; whose discipline was popish and anti-christian; and whose sacraments and institutions were destitute of all efficacy and virtue. His followers not being able to endure the severe treatment which they met with from an administration that was not distinguished for its mildness and indulgence, retired into the Netherlands, and founded churches at Middlebourg, Amsterdam, and Leyden. Their founder, however, returned into England, renounced his principles of separation, and took orders in the established church The Puritan exiles, whom he thus abandoned disagreed among themselves, were split into parties, and their affair declined from day to day. This engaged the wiser part of them to miti. gate the severity of their founder's plan, and to soften the rigour of his uncharitable decisions.

The person who had the chief merit of bringing about this reformation was one of their pastors, of the name of Robison; a man who had much of the solemn piety of the times, and no inconsiderable portion of learning. This well-meaning reformei, perceiving the

though they 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, they had yet candour and charity enough to acknowledge, that true religion and solid piety might flourish in those communities which were under the jurisdiction of bishops, or the goverment of synods and presbyteries. They were also much more attentive than the brownists in keeping on foot a regular ministry in their communities; for while the latter allowed promiscuously all ranks and orders of men to teach in public, the Independents had, and still have, a certain number of ministers, chosen respectively by the congregations where they are fixed; nor is it common for any person among them to speak in public before he has submitted to a proper examination of his capacity and talents, and been approved of by the heads of the congregation

defects that reigned in the discipline of Brown, and in the spirit and temper of his followers, employed his zeal and diligence in correcting them, and in new modelling the society in such a manner, as to render it less odious to his adversaries, and less liable to the just censure of those true Christians who look upon charity as the end of the commandments. Hitherto the sect had been called Brownists; but Robinson having in his apology affirmed that all Christian congregations were so many independent religious societies, that had a right to be governed by their own laws, independent of any farther or fo reign jurisdiction, the sect was hence forth called Independents, of which the a pologist was considered as the founder. The first Independent or congregational church in England was establish ed by a Mr. Jacob, in the year 1616. Mr. Jacob, who had fled from the per: secution of bishop Bancroft, going to Holland, and having imparted his design of setting up a separate congrega. From 1642, the Independents are tion, like those in Holland, to the most very frequently mentioned in the Englearned Puritans of those times, it was lish annals The charge alleged against not condemned as unlawful, considering them by Rapin (in his history of Engthere was no prospect of a national re- land, vol. ii. p. 514. folio ed) that they formation. Mr. Jacob, therefore, hav- could not so much as endure ordinary ing summoned several of his friends to ministers in the church, &c. is groundgether, and having obtained their con less. He was led into this mistake by sent to unite in church fellowship for confounding the Independents with the enjoying the ordinances of Christ in the Brownists. Other charges, no less unpurest manner, they laid the foundation justifiable, have been urged against the of the first independent church in Eng Independents by this celebrated histoland in the following way. Having ob rian, and others. Rapin says, that they served a day of solemn fastingˇand || abhorred monarchy, and approved of a prayer for a blessing upon their under- republican government: this might have taking, towards the close of the solem. been true with regard to many persons nity, each of them made an open con- among them, in common with other fession of their faith in Christ; and then, sects; but it does not appear, from any standing together, they joined hands, of their public writings, that republican and solemnly covenanted with each principles formed their distinguishing other, in the presence of Almighty God, || characteristic; on the contrary, in a to walk together in all God's ways and public memorial drawn up by them in ordinances, according as he had already 1647, they declare, that they do not disrevealed, or should farther make approve of any form of civil governknown to them. Mr. Jacob was then ment, but do freely acknowledge that a chosen pastor by the suffrage of the king'y government, bounded by just and brotherhood; and others were appoint-wholesome laws, is allowed by God, and ed to the office of deacons, with fasting and prayer, and imposition of hands.

also a good accommodation unto men. The Independents, however, have been The Independents were much more generally ranked among the regicides,. commendable than the Brownists; they and charged with the death of Charles surpassed them, both in the moderation I. Whether this fact be admitted or deof their sentiments, and in the order of nied, no conclusion can be fairly drawn . their discipline. They did not, like from the greater prevalence of repubBrown, pour forth bitter and uncharita-lican principles, or from violent proble invectives against the churches ceedings at that period, that can affect which were governed by rules entirely the distinguishing tenets and conduct of different from theirs, nor pronounce the Independents in our times. It is them, on that account, unworthy of the certain that the present Independents Christian name. On the contrary, are steady friends to limited monar

Puritan emigrants, in 1629 and 1633, from England. One Morel, in the sixteenth century endeavoured to introduce it into France; but it was condemned at the synod of Rochelle, where Beza presided; and again at the synod of Rochelle, in 1644.

chy. Rapin is farther mistaken when he represents the religious principles of the English Independents as contrary to those of all the rest of the world. It appears from two confessions of faith, one composed by Robinson in behalf of the English Independents in Holland, and published at Leyden in 1619, enti- Many of the Independents reject the tled, Apologia pro Exulibus Anglis, use of all creeds and confessions drawn qui Brownista vulgo appellantur, and up by fallible men, though they require another drawn up in London in 1658, by of their teachers a declaration of their the principal members of this commu- belief in the Gospel and its various docnity in England, entitled, "A Declara- trines, and their adherents to the Scription of the Faith and Order owned and tures as the sole standard of faith and practiced by the Congregational Chur practice. They attribute no virtue ches in England, agreed upon and con- whatever to the rite of ordination, upon sented unto by their Elders and Messen- which some other churches lay so much gers, in their meeting at the Savoy, Oct. stress. According to them, the quali12th, 1658," as well as from other writ- fications which constitute a regular ings of the Independents, that they dif- minister of the New Testament are, fered from the rest of the reformed in a firm belief in the Gospel, a principle no single point of any consequence, ex- of sincere and unaffected piety, a comcept that of ecclesiastical government; petent stock of knowledge, a capacity and their religious doctrines were al- for leading devotion and communicating most entirely the same with those adopt-instruction, a serious inclination to ened by the church of Geneva. During gage in the important employment of the administration of Cromwell, the In- promoting the everlasting salvation of dependents acquired very considerable mankind, and ordinarily an invitation reputation and influence; and he made to the pastoral office from some partiuse of them as a check to the ambition cular society of Christians. Where of the Presbyterians, who aimed at a these things concur, they consider a pervery high degree of ecclesiastical pow-son as fitted and authorised for the diser, and who had succeeded, soon after charge of every duty which belongs to the elevation of Cromwell, in obtaining the ministerial function; and they bea parliamentary establishment of their lieve that the imposition of hands of own church government. But after bishops or presbyters would convey to the restoration, their cause declin-him no powers or prerogatives of which ed; and in 1691 they entered into an he was not before possessed. But association with the Presbyterians resi though they attribute no virtue to ording in and about London, comprised in dination, as conveying any new powers, nine articles, that tended to the main-yet they hold with and practise it. Matenance of their respective institutions.ny of them, indeed suppose that the These may be found in the second vo- essence of ordination does not lie in the lume of Whiston's Memoirs, and the act of the ministers who assist, but in substance of them in Mosheim. At this the choice and call of the people, and time the Independents and Presbyte the candidate's acceptance of that call; rians called from this association the so that their ordination may be consiUnited Brethren, were agreed with re-dered only as a public declaration of gard to doctrines, being generally Cal that agreement.. See ORDINATION. vinists, and differed only with respect They consider it as their right to choose to ecclesiastical discipline. But at pre- their own ministers and deacons. They sent, though the English Independents own no man as head of the church. and Presbyterians form two distinct par- They disallow of parochial and preties of Protestant Dissenters, they are vincial subordination; but though they distinguished by very trifling differences do not think it necessary to assemble with regard to church government, and synods, yet, if any be held, they look the denominations are more arbitrarily upon their resolutions as pruduntial used to comprehend those who differ in counsels, but not as decisions to which theological opinions. The Independents they are obliged to conform. They conare generally more attached to Calvin- sider the Scriptures as the only criterion ism than the Presbyterians. Indepen- of truth. Their worship is conducted dentism is peculiar to Great Britain, in a decent, plain, and simple manner, the United States, and the Batavian Re-without the ostentation of form and the public. It was carried first to the Ame- vain pomp of ceremony,

rican colonies in 1620, and by successive

The congregations of the Indepen

ients are very numerous, both in Eng-mish church, all the good works of the -land and America, and some of them saints, over and above those which very respectable. This denomination were necessary towards their own jushas produced many characters as emi- tification, are deposited, together with nent for learning and piety as any the infinite merits of Jesus Christ, in church in Christendom; whose works, one inexhaustible treasury. The keys no doubt, will reflect lasting honour on of this were committed to St. Peter, their characters and abilities. See and to his successors, the popes, who CHURCH CONGREGATIONAL; NONCON may open it at pleasure; and, by transFORMISTS, and books under those ar- ferring a portion of this superabundant ticles. merit to any particular person for a sun of money, may convey to him either the pardon of his own sins, or a release for any one in whom he is interested from the pains of purgatory. Such indulgences were first invented in the eleventh century, by Urban II. as a

INDEX, EXPURGATORY, a catalogue of prohibited books in the church of Rome. The first catalogues of this kind were made by the inquisitors, and these were afterwards approved of by the council of Trent, after some alteration was made in them by way of re-recompense for those who went in pertrenchment or addition. Thus an in- son upon the glorious enterprise of condex of heretical books being formed, quering the Holy Land. They were it was confirmed by a bull of Clement afterwards granted to those who hired VIIL in 1595, and printed with several a soldier for that purpose; and in prointroductory rules: by the fourth of cess of time were bestowed on such as which, the use of the Scriptures in the gave money for accomplishing any vulgar tongue is forbidden to all per- pious work enjoined by the pope. The sons without a particular licence and power of granting indulgences has been by the tenth rule it is ordained, that no greatly abused in the church of Rome. book shall be printed at Rome without Pope Leo X., in order to carry on the the approbation of the pope's vicar, or magnificent structure of St. Peter's, at some person delegated by the pope; Rome, published indulgences, and a nor in any other places, unless allowed || plenary remission to all such as should by the bishop of the diocess, or some contribute money towards it. Finding person deputed by him, or by the in- the project take, he granted to Albert, quisitor of heretical pravity. The elector of Mentz, and archbishop of Trent index being thus published,|| Magdeburg, the benefit of the indulPhilip II of Spain ordered another to gences of Saxony, and the neighbourbe printed at Antwerp in 1571, with ing parts, and farmed out those of other considerable enlargements. Another countries to the highest bidders: who, index was published in Spain in 1584, a to make the best of the bargain, procopy of which was snatched out of the cured the ablest preachers to cry up fire when the English plundered Cadiz the value of the ware. The form of Afterwards there were several expur these indulgences were as follows:gatory indexes printed at Rome and Naples, and particularly in Spain:

INDIGNATION, a strong disapprobation of mind, excited by something flagitious in the conduct of another. It does not, as Mr. Cogan observes, always suppose that excess of depravity which alone is capable of committing deeds of horror. Indignation always refers to culpability of conduct, and cannot, like the passion of horror, be extended to distress either of body or mind. It is produced by acts of treachery abuse of confidence, base ingratitude, &c. which we cannot contemplate without being provoked to anger, and feeling a generous resentment.

16

May our Lord Jesus Christ have mercy upon thee, and absolve thee by the merits of his most holy passion. And I, by his authority, that of his blessed apostles, Peter and Paul, and of the most holy pope, granted and committed to me in these parts, do absolve thee, first from all ecclesiastical cen. sures, in whatever manner they have been incurred; then from all thy sins, transgressions, and excesses, how enormous soever they may be even from such as are reserved from the cognizance of the holy see, and as far as the keys of the holy church extend. I remit to you all punishment which you deserve in purgatory on their account: INDULGENCES, in the Romish and I restore you to the holy sacrachurch, are a remission of the punishments of the church, to the unity of the ment due to sin, granted by the church, faithful, and to that innocence and puriand supposed to save the sinner from ty which you possessed at baptism: so purgatory. that when you die, the gates of punishAccording to the doctrine of the Ro-"ment shall be shut, and the gates of the