of the commencing words of the psalm or
hymn, before the choir begins : as is often
practised in the English choirs, with re-
spect to the Venite, the Te Deum, the Ni-
cene Creed, and the Gloria in Excelsis.
The intonations of the Gregorian Psalm
chant are regularly prescribed. Intona-
tion is also applied to the commencement
of each verse of the Canticles (sung how-
ever by the choir) before the reciting note.
The intonations are the same as in the
psalm chants ; but in the latter they are
confined to the first verse of each psalm.
The word is sometimes, but inaccurately,
used for the chanting of the services by
the priest or minister in the musical tone
proper to ch.o\x^.—Jehh.
INTROIT. In the ancient Church a
psalm was sung or chanted immediately
before the collect. Epistle, and Gospel. As
this took place while the priest was enter-
ing within the septum or rails of the
altar, it acquired the name of Introitus or
Introit.
Cardinal Bona says that Introits, as used
in the Roman Church, were introduced
by Pope Coclestine (.\. D. 422 — 432). The
Introit consists of one or more verses,
generally from the Psalms, but sometimes
from other parts of Scripture. This an-
them is the Introit, properly so called.
Then follows a verse from the psalm (an-
ciently a whole psalm) : then the Gloria
Patri, after which the Introit, or com-
mencing anthem, is repeated. The First
Prayer Book of Edward VI., (a. d. 1549,)
appoints special psalms to be used as In-
troits on all Sundays and holy-days. These
diff'er altogether from the Roman Introits,
both in their selection and in their con-
struction. They are entire psalms, with
the Gloria Patri, and without any verse.
The psalm or hjonn now universally sung
in our churches before the Communion
Service, may be said to represent the
Introit, as Bishop Bull observes. " In
cathedral or mother churches there is
still a decent distinction between the two
services : for before the priest goes to the
altar to read the second service, there is a
short but excellent anthem sung, in imita-
tion whereof in the churches of London,
and in other greater churches of the coun-
try, instead of that anthem there is part of
a psalm sung. — Jebb.
In Cliff onVs Introduction, (1664,) it ap-
pears that a voluntary at that time pre-
ceded the Communion Service at St. Paul's.
Shortly after this time, the custom arose,
now universal in choirs, of singing a
Sanctus in this place : St. Paul's, West-
minster, and Canterbury were the first to
adopt it. In parish churches, a metrical
psalm is usually sung in this place, and
very properly.
INVENTION OF THE HOLY CROSS.
A festival kept by the Church of Rome, in
memory of the day on which they affirm
our Saviour's cross was found by the
empress Helena, in the time of Constan-
tine the Great ; concerning which the fol-
lowing story has been fabricated. That
princess being at Jerusalem, was informed
that the cross of our Saviour was buried
in the sepulchre, upon which she ordered
them to dig, when they found the cross
and the nails, together with the crosses of
the two thieves : but the wood on which
the inscription was made being separated
from the cross, they could not distinguish
that of our Saviour from the others, till
Macarius, bishop of Jerusalem, found out
the following expedient : he ordered a
dying woman to be brought and laid upon
the crosses, two of which gave her no
manner of relief, but being set upon the
third, she perfectly recovered from the first
moment she touched it, whereby they
plainly discovered that it was the same
on wliich our Saviour suflcred. The em-
press built a stately church in the place
where the cross Avas found, where she left
some part of the wood richly ornamented,
carrying the rest with the nails to Con-
stantinople.
400
INVESTITURE.
INVOCATION OF SAINTS.
INVESTITURE. The act of conferring
a bishopric, by delivering n pastoral staff or
ring. Concerning the right of investiture,
violent disputes arose in the middle ages,
between the emperors and the popes, for
an account of which the reader is referred
to Moshcim, Cent. XI. part ii. chap. 2, the
account being too long for insertion here.
INVISIBLES. A distinguishing name
given to the disciples of Osiander, Fla-
cius Illyricus, Swenkfeld, &c., being so
denominated because they denied the per-
petual visibility of the Church. Palmer
remarks, that the reformed seem gener-
ally to have taught the doctrine of the
visibility of the Church, until some of them
deemed it necessary, in consequence of
their controversy with the Komanists, who
asked them where their Church existed
before Luther, to maintain that the Church
might sometimes be invisible. This mis-
taken view appears in the Belgic Confes-
sion, and was adopted by some of the
Protestants ; but it arose entirely from
their error in forsaking the defensive
ground which then- predecessors had taken
at first, and placing themselves in the
false position of claiming the exclusive
title of the Church of Christ, according
to the ordinary signification of the term.
Jurieu, a minister of the French Protest-
ants, has shown this, and has endeavoured
to prove that the Church of Christ is
essentially visible, and that it never re-
mained obscured, without ministry or sa-
craments, even in the persecutions, or in
the time of Arianism. The same truth
has been acknowledged by several deno-
minations of dissenters in Britain.
INVITATOPY. Some text of Scrip-
ture, adapted and chosen for the occasion
of the day, and used in ancient times be-
fore the Venite, which is also called the
Invitatonj Psalm.
The Invitatories, as given in the Poman
Breviaries, are two verses,"Adoremus Domi-
num, qui fecit nos," and " qui fecit nos : "
the former sung before and after the psalm,
and at the end of the 2nd, 6th, and lOth
verses ; and the latter at the end of the 4th
and ^\h.—Jehh.
INVOCATION. The commencing part
of the Litany, containing the invocation of
each Person of the Godhead, severally, and
of the Blessed Trinity in Unity. This dis-
tinction is made in the margin of Nicholls's
edition of the Common Prayer.
INVOCATION OF SAINTS. The
thirty-fifth canon of the Council of Lao-
dicea runs thus: "It does not behove
Christians to leave the Church of GoD,
and go and invoke angels, and make as-
semblies ; which things are forbidden. If,
therefore, any one be detected idling in
their secret idolatry, let him be accursed,
because he has forsaken our Lord Jesus
Christ, the Sox of God, and gone to idola-
try." This j)lain testimony of the fathers of
the primitive Church, against the invocation
and worshipping of angels, which is de-
nounced as idolatry, is not to be set aside
by all the ingenuity of the Poman writers.
— See their attempts, Lahhe and Cossart,
i. 1526. The subtle distinctions of Latria,
Dulia, and the rest, had not entered the
imagination of Theodoret when he cited
this canon as condemning the worshipping
of angels, avvoSog Iv AaodiKtia -jyc; (^pvyiag
vofxti) KtKivXvKi. TO toIq uyyEXotQ TTpoaiv )(^tc9ai
[Cvmni. Culoss. ii. 18); nor into that of
Origen, who expressly says, that men ought
not to worship or adore the angels, for that
all prayer and supplication, and interces-
sion and thanksgiving, should be made to
God alone, {Contra Celswn, v. § 4,) and
that right reason forbids the invocation of
them. — Ibid. § 5.
But in the twenty-fifth session of the
Popish Council of Trent, the synod thus
rules : " Of the invocation, veneration, and
relics of the saints, and the sacred images,
the holy synod commands the bishops and
others who have the office and care of in-
struction, that according to the custom of
the Catholic and Apostolic Church, which
has been received from the first ages of
the Christian religion, the consent of the
holy Fathers, and the decrees of the sacred
councils, they make it a chief point dili-
gently to instruct the faithful concerning
the intercession and invocation of saints,
the honour of relics, and the lawful use of
images, teaching them that the saints
reigning together with Christ, offer to
God their prayers for men ; that it is good
and useful to invoke them with suppli-
cation, and, on account of the benefits
obtained from God through his Son Jesus
Christ our Lord, who alone is our Re-
deemer and Saviour, to have recourse to
their prayers, aid, and assistance ; but that
they who deny that the saints enjoying
eternal happiness in heaven are to be in-
voked, or who assert either that they do
not pray for men, or that the invoking
them that they may pray for each of us,
is idolatry; or that it is contrary to the
word of God, and opposed to the honour
of the one Mediator between God and
man ; or that it is folly, either by word
or thought, to supplicate them ^yho are
reigning in heaven ; are impious in their
opinions.
" Also that the holy bodies of the holy
INVOCATION OF SAINTS.
IRVINGITES.
401
niart}TS and others living with CiiiiiST,
â– which were livinj^ members of Christ, and
the temple of the Holy Ghost, and arc
by him to be raised to eternal life, and
glorified, ought to be venerated by tlie
faithful ; by means of which the fiiithful
receive many benefits. So that they who
declare that veneration and honour are
not due to the relics of the saints, or that
the honour which the faithful pay to them
and other sacred monuments is useless,
and that it is in vain to celebrate the
memory of the saints for the sake of ob-
taining their assistance, are utterly to be
condemned, as the Church already has
condemned them, and does so at the pre-
sent time.
" Moreover, that the images of Christ,
of the Virgin Mother of GoD, and other
saints, are to be especially had and retained
in the churches; and due honour and
veneration to be given to them, not be-
cause it is supposed that there is any
divinity or virtue in them on account of
which they are to be worshipped, nor
because anything is to be asked of them,
nor that confidence is to be placed in
images, as of old was done by the heathens,
who placed their hope in idols, but because
the honour which is shown to them is
referred to the prototypes which they re-
present ; so that by the images which vre
kiss, and before which we uncover our
heads and fall down, we worship Christ,
and venerate the saints, whose likeness they
bear. That is what has been sanctioned
by the decrees of the councils against the
opposers of images, especially those of the
second Nicene Synod.
" But let the bishops diligently teach that
by stories of the mysteries of our redemp-
tion, expressed in pictures or other repre-
sentations, the people are taught and con-
fu-med in commemorating and carefully
bearing in mind the articles of faith, as
also that great advantage is derived from
all the sacred images, not only because
the people are thereby reminded of the
benefits and gifts which Christ has con-
ferred upon them, but also because the
miracles of God by the saints, and their
wholesome examples, are submitted to the
eyes of the faithful, that they may give
thanks to God for them, and dispose their
lives and manners in imitation of the
saints ; and may be excited to adore and
love God, and to cultivate religion.
" Canon. If any shall teach or think
contrary to these decrees, let him be ac-
cursed."
The first council which decreed this
invocation and intercession, is denounced
2 D
by the Romanists themselves as scliism-
atical and heretical ; it was the Coun-
cil at Constantinople, under Constantino
Copronymus. Nor have all the researches
of the ]lomish advocates availed to ad-
duce from the early ages one single
writer, layman or ecclesiastic, who has
enjoined this practice as a duty. All that
they have succeeded in shoAving is, that in
the course of the first five centuries several
individual writers are to be found who
commend the practice as useful. Against
these we Avill cite the following ; and from
a comparison of the passages cited on both
sides, it will be clear that although, not-
withstanding the reproof of the apostle,
(Col. ii. 18,) the invocation of angels, and
afterwards of saints, obtained in some
places in the Christian Church, it was al-
ways an open point which men were free
to reject or not, as they might think fit ;
and that, therefore, both the Council of
Copronymus in the eighth century, and
the Council of Trent in the sixteenth, were
violating ecclesiastical tradition, when by
their anathemas they sought to abridge
Christian liberty by confirming a corrupt
and foolish custom ; especially when the
caution of the apostle Paul, and the decree
of the Council of Laodicea, are taken into
consideration. It is a remarkable thing
that, among all the liturgies which Messrs.
Kirke and Berrington have cited in their
volume, entitled, " The Faith of the Ca-
tholics," Lond. 1830, amounting to eleven,
only one is to be found, and that of the
Nestorian heretics, containing an invoca-
tion to a saint for intercession: — thus
showing how wide a distinction is to be
drawn between the excited expressions of
individual writers, and the authorized
practice of the Church. All the other
liturgies do no more than the Roman canon
of the mass ; viz. 1st, assume, generally,
that the saints departed pray for the saints
militant ; and, 2ndly, pray to God to hear
their intercessions. This is no more tan-
tamount to an invocation of the saints,
than a ])rayer to God for the assistance of
the angels would be tantamount to a prayer
to the angels themselves. — Perceval.
IRELAND. (See Church of Ireland)
IRVINGITES. The followers of Ed-
ward Irving, a minister of the Scottish
establishment, who Avas born in 1792, and
died in 1834. In 1822, he Avas appointed
to a Scotch prcshytcrian congregation, and
for some years officiated in a chapel Avith
great applause, but Avas at length deposed
from his ministry by the presbytery, for
holding an aAvful heresy concerning our
blessed Lord, Avhose nature he considered
402
lliVINGITES.
as peccable, or capable of sin. He still
continued, however, to act as minister of a
congregation in London. Both in Scotland
and in England he had many followers ; and
since his death Irvingism has found its
way into Germany and other foreign coun-
tries. The first form which his party as-
sumed was connected with certain notions
concerning the millennium, and the imme-
diately impending advent of our blessed
Lord: and presently after, as precursors
of the expected event, miraculous gifts of
tongues, of prophecy, of healing, and even
of raising the dead, were pretended to by
his followers ; though L'ving himself never
pretended to those more miraculous en-
dowments. Superadded to these notions,
was a singularly constructed hierarchy, of
apostles, angels, &c. They affect the name
of Apostolicals.
The Irvingites call themselves The Ca-
tholic and Apostolic Church ; and the fol-
lowing sketch of the denomination Mas
supplied by a member to Mr. Horace
Mann, and printed by him in the Census
Report of 1851.
" The body to which this name is applied
make no exclusive claim to it : they sim-
ply object to be called by any other. They
acknowledge it to be the common title of
the one Church baptized into Christ, which
has existed in all ages, and of which they
claim to be members. They have always
protested against the application to them
of the term ' Irvingites ;' which ap])ellation
they consider to be untrue and offensive,
though derived from one whom, when
living, they held in high regard as a de-
voted minister of Christ.
" They do not profess to be, and refuse
to acknowledge that they are, separatists
from the Church established or dominant
in the land of their habitation, or from the
general body of Christians therein. They
recognise the continuance of the Church
from the days of the first apostles, and of
three orders of bishops, priests, and dea-
cons, by succession from the apostles.
They justify their meeting in separate con-
gregations from the charge of schism, on
the ground of the same being permitted
and authorized by an ordinance of para-
mount authority, which they believe God
has restored for the benefit of the whole
Church. And so far from professing to be
another sect in addition to the numerous
sects already dividing the Church, or to be
' the One Church,' to the exclusion of all
other bodies, they believe that their spe-
cial mission is to re-unite the scattered
members of the one body of Christ.
" The only standards of faith which thev
recognise are the three creeds of the Ca-
tholic Church — the Apostles' Ci*eed, the
Nicene or Constantinopolitan Creed, and
tliat called the Creed of St. Athanasius,
The speciality of their religious belief,
whereby they are distinguished from other
Christian communities, stands in this : that
they hold apostles, prophets, evangelists,
and pastors, to be abiding ministries in the
Church, and that these ministries, together
with the power and gifts of the Holy
Ghost, dispensed and distributed among
her members, are necessary for preparing
and perfecting the Church for the second
advent of the Lord ; and that suprem.e
rule in the Church ought to be exercised,
as at the first, by twelve apostles, not
elected or ordained by men, but called and
sent forth immediately by God.
" The congregations which have been
authorized as above stated, are placed un-
der the pastoral rule of angels or bishops,
with whom are associated, in the work of
the ministry, priests and deacons. The
deacons are a distinct and separate order
of ministers, taken from the midst of, and
chosen by, the respective congregations in
which they are to serve, and are ordained
either by apostles or by angels receiving
commission thereunto. The priests are
first called to their office by the word
through the prophets, (" no man taking
this honour to himself,") and then ordained
by apostles ; and from among the priests,
by a like call and ordination, are the angels
set in their places.
" With respect to the times of worship,
the holy eucharist is celebrated, and the
communion is administered, every Lord's
day, and more or less frequently during
the week, according to the number of
priests in each particular congregation ;
and, where the congregations are large, the
first and last hours of every day, reckoning
from 6 A. M. to 6 p. M., are appointed for
])ivine worship ; and, if there be a sufficient
number of ministers, there are, in addition,
prayers daily at 9 A. M. and 3 P. M., with
other services for the more special object
of teaching and preaching.
" In the forms of worship observed, the
prayers and other devotions to be found
in the principal liturgies of the Christian
Church are introduced by preference, wher-
ever appropriate ; and in all their services
the bishops and clergy of the Catholic
Church, and all Christian kings, princes,
and governors, are remembered before God.
It may also be observed, that in their ritual
observances and offices of worship external
and material things have their place. They
contend that, as through the washing of
ISAIAH, THE PllOPHECY OF
ITALIC VERSION.
403
water men are admitted into the Christian
covenant, and as bread and wine duly con-
secrated are ordained to be used not merely
for spiritual food, but for purposes of sacra-
mental and symbolic agency, so also that
the use of other material tilings, such as
oil, lights, incense, cSjc, as symbols and ex-
ponents of spiritual realities, belongs to
the dispensation of the gospel.
" Besides free-will offerings, the tenth of
their increase, including income of every
description, is brought up to the Lord, (it
being regarded as a sacred duty that tithe
should be dedicated to his service alone,)
and is apportioned among those who are
separated to the ministry.
" In England there are about 30 con-
gregations, comprising nearly 6000 com-
municants ; and the number is gradually
on the increase. There are also congrega-
tions in Scotland and Ireland, a consider-
able number in Germany, and several in
France, Switzerland, and America."
Of late years, it is said, this denomination
has made considerable progress, so that from
1846 to 1851 the number of communicants
in England has increased by a third, while
great success has been achieved on the
continent and in America. Ileturns from
32 chapels (chiefly in the southern counties
of England) have been furnished to the
Census Office. These contained (allowing
for one chapel for which the sittings are
not mentioned) accommodation for 7437
persons. The attendance, on the Census-
Sunday, was, (making an estimated addi-
tion for two chapels with regard to which
no information was received,) 3Iorning,
3176 ; Afternoon, 1659 ; Eveninq, 2707.
ISAIAH, THE PROPHECY OF. A
canonical book of the Old Testament.
Isaiah is the first of the four greater pro-
phets, the other three being Jeremiah,
Ezekiel, and Daniel. He was of royal
blood, his father Amos being brother to
Azariah, king of Judah. He prophesied
from the end of the reign of Uzziah, to the
time of ]\Ianasseh ; by whose order, ac-
cording to a Jewish tradition, he was sawn
asunder with a wooden saAv. He delivered
his predictions under the reigns of Uzziah,
Jotham, Ahaz, and Hezekiah. The first
five chapters of his projihccy relate to the
reign of Uzziah ; the vision of the sixth
chapter happened in the time of Jotham ;
the next chapters, to the fifteenth, include
his prophecies under the reign of Ahaz ;
and those that ha])])ened under the reigns
of Hezekiah and Manasseh are related in
the next chapters, to the end.
The style of this prophet is noble, sub-
lime, and florid. Grotius calls him the
2 D 2
Demosthenes of the Hebrews. He had
the advantage above the other prophets
of improving his diction by conversing
with men of the greatest parts and elocu-
tion. This added a gravity, force, and
vehemence to what he said. He imparti-
ally reproved the vices and disorders of
the age he lived in, and openly displayed
the judgments of God, which were hang-
ing over the Jewish nation ; at the same
time denouncing vengeance on those fo-
reign nations, which were instrumental in
inflicting those judgments, viz. the Assy-
rians, Egyptians, Ethiopians, Moabitcs,
Edomites, Tyrians, and Arabians. He
clearly foretold the deliverance of the Jews
from their captivity in Babylon, by the
hand of Cyrus king of Persia ; and this he
expressly mentioned an hundred years be-
fore it came to pass. But the most re-
markable of his predictions are those con-
cerning the Messiah. He, in plain terms,
foretold, not only the coming of ClliiIST
in the flesh, but all the great and memor-
able circumstances of his life and death.
Ho speaks, says St. Jerome, rather of
things past than to come ; and he may
rather be called an Evangelist, than a Pro-
phet.
Besides the prophecies of Isaiah still ex-
tant, he wrote a book concerning the ac-
tions of Uzziah, cited in the Chronicles ;
but it is now lost. Origen, Epiphanius,
and St. Jerome speak of another book,
called " The Ascension of Isaiah." Some
of the Jews ascribe to him the Proverbs,
Ecclesiastes, Solomon's Song, and the Book
of Job.
ITALIC VERSION. The old Italic
Version, or Vetus Itala, is the name usually
given to that translation of the sacred
Scriptures into the Lathi language, which
was generally used until the time of St.
Jerome, being distinguished for its clear-
ness and fidelity among the many versions
then existing. It was however translatea
from the Greek in the Old Testament, as
well as the New ; and is supposed to have
been executed in the early part of the 2nd
century. St. Jerome, dissatisfied with the
ruggedncss and imperfections of the old
Italic, first commenced a revision of it,
which, however, he did not com])lete ; and
afterwards made a new translation, which
at first gradually, but at length universally,
obtained in the Latin Church, under the
name of the Vnhjatc. Of the old Italic
Version, the Psalter and Book of Job, cor-
rected by Jerome, remain ; and are pub-
lished in the Benedictine edition of St.
Jerome's Works. The apocryphal books
of Baruch, Ecclesiasticus, Wi-sdom, the two
404
JACOBITES.
JANSENISTS.
Books of Maccabees, and perhaps, as may
he collected from Dr. Hody, the remaining
chapters of Esther, and the Song of the
Three Children, also belong to this transla-
tion. (See VnU/ate and Fsalter.) Consult
Walto)i*6 Proleijomena, and Hodins de Bib-
Uorian textihiis origintdihus, (Avho corrects