word LORD in the Jehovistic. Both are none the less Holy Scriptures, because they were originally written before Moses. They became Holy Scripture by means of Moses, who put them in the book GOD commanded him to prepare, and which the HOLY GHOST inspired him to write with accuracy. This fact links the new dispensation, which began with Abraham, with all the old dealings of the Merciful FATHER with His beloved human creatures from the beginning, and shows that the GOD of nature and of grace is one GOD. The resemblances between the Bible and some of the earliest writings held sacred in old heathen nations only strengthens the evidence of the miraculous inspiration of the Bible. It is entirely free from all those corrupt morals and wild mythical fancies which stain here and there the best books of heathenism. It gives, again, the true knowledge of the true GOD, which they had evidently lost, through the mere nature worship which evolved the various forms of heathen mythology. The sun, the stars, the elements, the forces of nature, which the heathen worshiped, and which they personified and called by various names, as well as the energies of good or evil, to which they also assigned names and functions, often in rivalry or opposition to one another, were all swept away by Moses, while only what was true in their records of facts, of statements of morals, and doctrine was retained. The inspiration of the HOLY GHOST appears in the perfectness and completeness of this redaction. After Moses, when other writers of Scripture came on in due time, the same SPIRIT continued His inspiring aid. What the writers could record through ordinary knowledge they did evidently in their own way. Hence peculiarities of style distinguish the different books. They comprise together one book, the Bible, or Holy Scriptures, not because every word and form of expression was enforced by the Divine afflatus, but because the facts and doctrines contained were kept exact and true by the watchful Inspirer. Under this continued influence the Divine revelation grew in volume. It, however, always kept even pace with the development of that visible kingdom, which was made formally complete when the Christian Church was established, being "built upon the foundation of the Apostles and Prophets, JESUS CHRIST Himself being the chief corner stone." The Patriarchs were inspired in accordance to the measure of revelation they were required to record, and under which they were to live and serve GOD. The revelations given to them are the word of God. The Prophets were called personally. They appeared from time to time, and acted, spoke, or wrote as they were sent and commissioned. Hence their revelations also are the word of GOD. The Old Testament as a whole is the word of GOD, in accordance with the sense and meaning we have given of the inspiration of the HOLY GHOST. Not everything that is recorded is the word of GOD, for many acts of the otherwise holy men of old were obviously wrong and sinful, and many words they said were evidently erroneous, while some were partially or wholly wise only in the human sense. When, however, the definite "Thus saith the LORD' appears, or whenever the circumstances show that the LORD was giving His word, then the true revelation may be perceived. Still, the inspiration reaches even beyond the revelation, and assures the accuracy of narrative, even where the thing narrated was neither inspired nor approved of GOD. Throughout the Old Testament the inspi ration of the HOLY GHOST continues subservient to the Law. Gleams now and then appear both of the spirit and the facts of the Gospel. These, however, were foreshadowings or foretellings of things to come; not enough to lay open the future, but enough to show, when that future became present, the essential unity of the great divisions in the one developing Divine dispensation. One and the same spirit appears all along, from Abram to St. John the Evangelist. A marked and wonderful community of truth runs like a gleam of light through Holy Scripture from beginning to end, and binds all together in one golden chain of many links. The Divine element appears in every part, while the perfect correspondence of the parts stamps unity upon the whole, making it and showing it to be the very one Holy Scripture, or word of GOD. Both Testaments are of course open to criticism. No attempt should be made to exempt them from any fair form of investi gation, or to place them beyond the reach of any legitimate tests. Mere scholarship, even when skeptical, should be met by Christian scholarship. GOD in His providence has hitherto provided the human wisdom and learning necessary for the defense and eluci dation of the Bible upon merely scholastic grounds. Deep understanding of the word of GoD is, however, only possible to those whose own spirits are in harmony with the DIVINE SPIRIT. Spiritual things are spirit ually discerned. This point should be duly considered and weighed not only in scholastic criticism, but in practical use of the Bible. Every writer in the books of the Bible was inspired, whether he were historian, psalmist, moral or religious instructor, warner, foreteller of future events, or speaker or actor in the advancing work of the developing church, kingdom, and household of GOD. The human and peculiarly personal characteristics of each one give, indeed, variety of form to their styles and modes, but the essence of all remains Divine and therefore infallible truth. Although the stream of authentic revela tion lay hidden for four hundred years after Malachi-the last prophet of the Old Testament-spake and wrote, yet the ever-present inspiring SPIRIT doubtless continued "still to strive with man." The books that were written in this interval preceding the coming of CHRIST were evidently not inspired as were those of the Old Testament. Still, because of the SPIRIT's presence ever with the chosen people, even the Apocryphs "the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine." (Art. VI.) The inspiration of the New Testament is essentially the same with that of the Old Testament. The revelations of the latter coincide with, while they supplement those of, the former. Together they constitute the whole Holy Scripture. Similar characteristics mark both. The four Gospels give narratives of the life of CHRIST; but they are evidently the work of writers who each viewed CHRIST from their own natural standpoints. Hence the true humanity of JESUS is the central and pervading idea of the Gospel of St. Matthew; His royalty fills the mind of St. Mark; His sacrificial offering and work of atonement imbues St. Luke; while His light of truth, on earth and in heaven, is the chief theme of St. John. The inspiration which guided and controlled each writer acted in and through his personal character and peculiar circumstances, while the result is a record of the mortal life and work of JESUS that coincides in all essential particulars, and yet gives a whole presentation such as no one man could have delineated and recorded. The Acts, the Epistles, and the Apocalypse exhibit these same characteristics. St. Paul sets forth the Church, with the word, prominently on its Catholic side. He emphatically pronounces it to be the one Body into which Jews and Gentiles are called and admitted on equal terms. St. James holds on to the Law. While making that prominent, he still presents the Gospel as the fulfillment of the Law. St. Peter's chief mission was to those of the circumcision, and his writings turn upon the unity of the new and old dispensations. The writer of the Epistle to the Hebrews was some one who, to natural eloquence and high rhetorical culture, added a full knowledge of the facts and principles of the Jewish worship. Hence that epistle is full of the essential unity of the offerings and priesthood of the Temple with those of the Catholic Church; while their conjunction in the One High-Priest and full, perfect, and sufficient sacrifice JESUS-is distinctly detailed and clearly shown. The Revelation of St. John the Divine is the effect of a Divine afflatus, poured through an Apostle, evidently the same as that with which Ezekiel and other old prophets were inspired. The fact of the inspiration of the Holy Scriptures by the HOLY GHOST fits into the necessities of the whole case, and thus shows the unity of all the acts of the GOD of nature and of grace. Could men have recovered the lost knowledge of GOD, and restored the personal communion with Him which sin had broken, they would have been left to their natural powers. Because they could not do this, and because the patient mercy of the loving JEHOVAH sought to restore man, therefore the HOLY GHOST inspired the revelation of the way of salvation. He did this, however, step by step, as the organization of the one Divine family was developing towards the completed unity of the visible Body of CHRIST. He did it also in conjunction with human talents and attainments, and in accordance with the concurrent environments of political, social, and ecclesiastical progress, and of knowledge. Divine facts, and precepts, and doctrines He revealed. Mundane facts, and opinions, and views He permitted to be recorded as contemporary wisdom and learning regarded them; only preserving from corruptions and error the moral and doctrinal instruction they were interwoven with. Hence science and philosophy were not inspired. When they appear therefore in the Bible, they are open as elsewhere to criticism. Only the Divine truth, embalmed in them or illustrated by them, was inspired by the HOLY GHOST; and this Divine truth stands now as hitherto, and as it ever will continue, the very word of the very GOD, infallible, sure, ever living, the foundation truth. The written word of GOD is so one with the person distinguished by name as "The Word of GOD" that they are true as He is "The Truth." REV. BENJAMIN FRANKLIN, D.D. Installation. The act of giving a Prebend or Canon possession of his seat by placing him in his stall. So too it is the placing of a Bishop in his Episcopal throne in his Cathedral church. Institution. I. "Institution of a Christian Man," a book issued in the later years of Henry VIII.'s reign, which contained instruction in the Christian religion. It is of value as giving the position and views permitted to Cranmer and his colleagues at that time, and as throwing light upon the advance that the Reformation had made in England. The book is called the Bishop's Book, since the Bishops dedicated it to the king, while a later modification of the same book was entitled "A Necessary Doctrine and Erudition for any Christian Man, set forth by the King's Majesty of England," etc., 1548 A.D., and so called the King's Book. There are marked variations between the two books, and in some things a retrogression. II. The act in the English Church by which the Bishop commits the cure of a church to the clergyman who is nominated. To this the Office of Institution in our Prayer-Book is nearly the equivalent. (Vide MINOR OFFICES.) Institutions of the Church. There must be, from the nature of the case, a difference ons which the several Institusations, and Associations hold ur in the United States, or to Dioceses. Some Institutions are hereet control of the General Conand received their Constitution 1. and their corporators are chosen acwing to its directions, or as it has made * in the rules it has given. It is of Institutions that this article briefly Other institutions are Diocesan, or general voluntary organizations which not confined to one city or Diocese, but Jave some common aim or purpose, which attracts members to it in other States, such as the Church Temperance Society Deputies, and concurred in by the Bishops, a Constitution of a Missionary Society for Foreign and Domestic Missions, which became inefficient from an irregularity in the choice of Trustees. The Society was located in the city of Philadelphia, and the members there resident, after frequent consultations, did not think themselves authorized to proceed. The error resulted from the press of business on the last day of the session." (Bp. White's Mem.) At a special meeting of the General Convention, 1821 A.D., the oversight was repaired and a Constitution was adopted. I: worked under the Constitution till 1835 A.D., when the great alteration in its Constitution was made. It was recommended by the Society that the Church herself, in dependence on her Divine Head, and for the promotion of His glory, undertake and carry on in her character as the Church, and as "The Domestic and Foreign Missionary Society of the Protestant Episcopal Church in the United States of America," the work of Christian Missions. The change was at once made; the Church recognized her true missionary character, and instead of appointing a Society, resolved itself into that Society, as in truth it is, and appointed two committees to carry on its work, one for Domestic and one for Foreign Missions. The two committees were kept apart, and at the close of the late war a Commission on the Colored Work was added as an appendage to the work of the Domestic Committee, but in 1871 and 1877 A.D. it was merged with the other committees into one General Management of a Board of Missions with a Board of Managers. The members of the Board of Missions are all the Bishops and the Deputies of the General Convention, and the Delegates from the Missionary Jurisdiction. But the Board of Managers is an The first of the General Institutions of the Church in date of formation and second to none in importance to the Church is The General Theological Seminary. It was established by the General Convention May 27, 1817 A.D. Its plan was drawn up in 1818 A.D., by Bishops White and Hobart. The present location, in the then country village of Chelsea, a suburb of New York, was the munificent gift of Dr. Clement C. Moore. Its earliest Professors were the Rev. Drs. Jarvis and Turner. In May, 1819 A.D., it began with six students, who recited first in a room attached to St. Paul's Chapel, then in the vestry-room of St. John's Chapel, and afterwards in a building on the corner of Broadway and Cedar Street. Its financial straits were so great that in 1820 A.D. it was removed to New Haven, but in 1822 A.D. the Sherred legacy of $60,000 brought it back to New York. The corner-stone of the east building was laid in 1826 A.D. From that time on the seminary remained in New York, despite many efforts to have it removed. Active efforts were made to secure endowments and gifts for scholarships, and the Dioceses of New York, New Jersey, Massachusetts, Pennsylvania, Mary-elective body, not necessarily drawn from land, North Carolina, and South Carolina now hold scholarships upon the basis of their gifts to the Seminary Funds. Its Professors and teachers have always numbered among them men of great ability and mastery in their several chairs. To name but three, Drs. Turner, Johnson, and Mahan, worthily carried forward the reputation of their departments won by their predecessors, and their successors have not failed to maintain the lofty standard they established. Recent efforts to increase the endowments and to restore and refit the building have been highly successful under its present Dean, Rev. Dr. E. A. Hoffman. The second institution under the supervision of the General Convention is The Domestic and Foreign Missionary Society. The sketch of the operations of this Society is given in full in the article of the MISSIONS OF THE CHURCH, and here it will be only necessary to refer to such outlines of its history as are fitting. In the General Convention of 1820 A.D. there was proposed by the House of Clerical and Lay I ¦ the General Convention. It exercises the powers of the Domestic and Foreign Missionary Society, and appoints from its own members the two committees and such other committees as it may deem desirable, and appoints the officers necessary for its work. These committees now are the Committee for Domestic Missions; the Committee for Foreign Missions; the noble Women's Auxiliary to the Board of Missions; and the Church Society for Promoting Christianity among the Jews. In the Domestic Department, 14 Bishops and 470 Missionaries, of which are employed among white people 372; colored, 55 (23 colored clergymen); Indians, 57 (13 native clergymen and 15 native catechists). In the Foreign Department-Ordained clergy, Africa, 13; China, 18; Japan, 9; Hayti, 3; Mexico, 12; total, 65. Unordained workers, 201; candidates for orders and postulants, 26; communicants reported, 2668. The third organization, which is under the General Convention, is The American Church Building Fund Commission.-The Commission was established October 25, 1880 A.D., by the Board of Missions, comprising in its membership both Houses of the General Convention. It consists of all the Bishops, of one clergyman and one layman from each Diocese and Missionary Jurisdiction, and of twenty members at large appointed by the Presiding Bishop. Its object is to create, by an annual offering from every congregation for three years, and by individual gifts, a fund of one million dollars, the income of which shall be given, and portions of the principal of which may be loaned, to aid the building of new churches. And lastly, one of the most deserving of all, which ought to be thoroughly endowed indeed, The Fund for the Relief of Widows and Orphans of Deceased Clergymen, and of Aged, Infirm, and Disabled Clergymen.-Its present resources are a royalty upon the Hymnal, and such collections and legacies as may come into its scanty treasury. These organizations were formed by and are under the control of the General Convention, and belong to the whole Church, have a claim upon it, and owe to it a faithful discharge of their various trusts. of the Holy Communion. Indeed, were the doctrine even a remote fact, the possibility of there being no Church of GOD is, to say the very least, strongly suggested to the skeptic, and a powerful weapon is put into the hands of the atheist. A sacrament may be parodied by impious or by unauthorized men, and therefore invalid, but beyond this, the intention of the proper administrator cannot affect the efficiency of the sacrament if the several parts of that sacrament are duly administered. Intercession of Christ. The doctrine of the Mediatorship of our LORD must, as one of the offices of a Mediator, involve that of Intercession. Our LORD pledged Himself to His Apostles to do this: "I will pray the FATHER, and He shall give you another Comforter." "Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing that He ever liveth to make intercession for them" (Heb. vii. 26). “If any man sin, we have an advocate with the FATHER, JESUS CHRIST the righteous" (1 John ii. 1). It is, therefore, His work in His cession" at the right hand of GoD the FATHER Almighty," as we confess in the Creed. It is part of His priestly office as it was constituted. St. Paul's argument, that He is a Priest forever after the order of Melchizedek, that His is an unchangeable Priesthood, has this fact of His intercession given as the conclusion. It is of the essence of the priestly office to intercede, and to intercede with an offering, therefore St. Paul's argument requires that "this man, after He had made one offering for sins, forever sat down on the right hand of GOD." "CHRIST being come a high-priest of good things to come, . . . by His own blood He entered in once into the Holy Place, having obtained eternal redemption for us." And since He remaineth in the Holy of Holies till the consummation of all time, it follows that He offers and pleads His one sacrifice continu For Intention. The motives which lie behind the act and impel the doer to commit it have a modifying effect upon the moral value of the act. For no act can be committed which does not have more or less distinctly & moral value. The time, the place, the opportunity, all affect it so, therefore still more the intention which precedes the act and is its efficient cause. In this lies a large measure of the responsibilities which attach to the person, because of the act and its consequences, though apart from the intention, the actor is held responsible for much that flows from it. Both in morals and at law it is only equitable to allow due force to the motive, so in a notable class of moral and legal acts, the rule must be that intentionally. "Intercessions and giving of thanks be makes marriage, and intention makes murder. Still, while intention has so much influence in determining the status of an act, intention can have no power to affect the validity of acts directed in behalf of others. A witness signing a deed,-his intention not to witness it cannot affect the validity of the signature. A magistrate executing his official duty cannot alter the authority of his acts by merely intending that they shall be of no effect. Therefore the declaration of the Council of Trent, "If any one shall say that in ministers, whilst they effect and confer the sacraments, there is not required the intention at least of doing what the Church does, let him be anathema" (Sess. vii., Can. xi.), is invalid and absurd, for if the validity of baptism depends upon the intention of the administrator, it is then impossible for the recipient to be assured that he is baptized, and, consequently, to be assured that be is a Christian at all, and the same is true made for all men; for kings, and for all that are in authority; that we may lead a quiet and a peaceable life in all godliness and honesty. For this is good and acceptable in the sight of GOD our SAVIOUR; who will have all men to be saved, and to come unto the knowledge of the truth" (1 Tim. ii. 1-4). This intercession underlies the structure of the Eucharistic office,-appearing in the "Prayer for the whole State of CHRIST'S Church Militant," and in the Invocation. It is the act binding the subordinate derivative office of His Church with CHRIST'S own High-Priestly office of Intercessor, and therefore is second in far-reaching consequences only to the atonement the LORD hath made. But it is to be noted that as our LORD'S coming brought divisions, a sword and a fire, so it is said that the angel who offered the prayers of the saints put fire from the altar into the censer wherein the prayers were placed, and cast the censer thus inflamed upon the earth, and there were voices, and thunderings, and lightnings, and an earthquake. Prayer and intercession is at first a disturbing power, that afterwards procureth peace, light, and glory. nance looks down and always shines. And direct LORD, O LORD, in peace the ends of our lives, so as to be Christians, and well pleasing to Thee, and blameless, collecting us under the feet of Thine Elect when Thou wilt, and as Thou wilt, only without shame and offense, through Thine Only-Begotten SON, our LORD and GOD and SAVIOUR JESUS CHRIST, for He alone hath appeared on the earth without sin." (St. James' Liturgy.) This intermediate state of anticipative felicity was called the Beatific Vision, the Bosom of Abraham, the Paradise of Pleasure. Intercession of Saints. It is a pious opinion that the saints in Paradise, as they with us have learnt the duty and preciousness of intercession, should continue it there. But since they cannot hear us, or know of us and our condition from any prayer, or words, or thoughts, of ours, it is merest superstition to call upon them to pray for us; therefore it was but common sense in the Church of England and in our own to sweep away all such prayers, collects, or Interpretation of Scripture. It includes litanies from her service-books. both Hermeneutics, the principles of InterInterdict. An ecclesiastical censure fre-pretation, and Exegesis, the detailed interquent in the eleventh, twelfth, and thirteenth pretation. It is clear that since the incenturies, said to have been used first inspired penmen wrote under the direction of France. Lyndwood defines it as an ecclesiastical censure, inflicted as a penalty on contumacy or offenses whereby people are prohibited from receiving the sacraments. It could be general or personal. The first instance of its being fulminated against a people was the interdict pronounced by Gregory VII. against Poland, 1073 A.D. For details of the more famous interdicts,e.g., of England by Innocent III.,-see the Histories of England, France, Germany, and Venice. "This censure hath been long disused, and nothing of it appeareth in the laws of Church or State since the Reformation." (Burns, Eccl. Law, sub voc.) Intermediate State. The place where all souls are gathered and kept till the resurrection. (Vide HADES, HELL, PARADISE.) The language of Scripture, which, however, should not be pressed too far, implies that it is within the earth. "He also descended first into the lower parts of the earth" (Eph. iv. 9). So other places. But without concerning ourselves where, we may concern ourselves how souls are there. In a former article (Hades) we have seen that there is a great gulf therein dividing it into two parts (St. Luke xvi. 26). In these there is a foretaste of the natural consequences of the facts of our past human life, and of our already formed characters. It would seem that however much consequences may be suspended or avoided here, there there is no interference or suspension. It is useless to speculate upon details, but the feeling, at least of the early Church, was clear upon the felicity of those who died in the true faith of our LORD JESUS CHRIST (vide PRAYERS FOR THE DEAD), as is seen from the language of one of the oldest Liturgies which has come down to us: "Remember LORD, the GOD of the Spirits and of all flesh, the orthodox whom we have commemorated and whom we have not commemorated, from righteous Abel unto this day. Give them rest there in the land of the living, in Thy Kingdom in the delight of Paradise, in the bosom of Abraham, Isaac, and Jacob, our holy Fathers, whence pain, sorrow, and groaning is exiled, where the light of Thy Counte the HOLY GHOST, their writings cannot in every respect be subjected to the same mode of interpretation as that applied to ordinary writings; of course the time at which, the conditions under which the books were written, the surroundings of the national polity, or the spiritual development of the Church, whether Jewish or Christian, must be consid ered, and the historical sense must be placed first with the grammatical construction, but if the guidance and inspiration of the HOLY SPIRIT be admitted, there must be also added to these principles of interpretation, the allowance of a further and deeper sense, which comparison with other Scriptures or which time would explain. The admission that a large part of the Scriptures are prophetical, and that under another large part there is an ethical application that cannot be narrowed by the letter of some special case (e.g., eating meats offered to idols, or the various senses in which Faith is taken). modifies the use of the broad principles of both Hermeneutics and Exegesis. The Fathers finding CHRIST everywhere, made His presence the basis of their principles of interpretation, and so developed a noble system of Exegesis, marred indeed in places by a fanciful or an imperfect appreciation. and sometimes by a prepossession in favor of some topic, but above all devout, sincere, and having an insight that comes only from prayerful and prolonged study of the Word. The real defect of the Patristic Exegesis was the defect of a sound criticism. This, however, was not their fault; it was the fault or want of the whole space of time from St. Clement to the Reformation. Those who drew nearest to its principles were Chrysostom and Theodoret. Origen had it, but his Alexandrian education and his own devout enthused fancy prevented him from using it, and in this critical faculty too, whenever he did use it, as in the Hexapla, he was too far in advance of his day. The Fathers distinguished between the (a) grammatical, (b) the historical and logi cal, and (c) the mystical senses of Scripture; and this last underlying sense they subdivided still further into spiritual, figurative, |