pply it owa hPerfon who has the Care and Intendancy of  IMMEMORIAL, an Epithet
given to the T6ie ot
a Moquewho s alays here the firfl, and reads Pray-  Duration of any thing,
whofe Beginning we kno~w nio-
ers to the People, which they repeat after him.      thi1ng of: in a legal
Senfe, a thing is faid to be of Time
The word Imnamnis alfo applied by way of Excellence to immemorial, or Time
out of mind, that was before 'the'
'the four Chiefs, or Founders of the four principal Seals in  Reign of our
King 5dw~rard 11.
theMabometan Religion. Thusli is the Imam of the Per-,  IMMENSE, is that
whofe Amplitude or Extenfio'n no
flans, or of the Sed of Schiaiens; Albu-behler the imam of Finite Meafure
whatfoever, or how oft foever repeated,
the Sunniens, which is the Sed follow'd by the Turks. Sa- can equal.
pbii or Safi-y, the Imam of another Seod, Oc. The Mabo-  IMMERSION, an Adion
by which any thing is plun-.
metans don't agree among themfelves about the Imamat or ged into W ater or
other Fluid. In the firif Ages of Chri-
Dignity of the Imam. Some think it of divine Right, and - lianity, Baptifmn
was performed by lmmeifion ; by three
attach d to a fingle Family, as the Pontificate of Aaron. fimmerflions. The
Cuflom of Immerfionz is flill preferved in'
Others hold, that it is indeed of divine Right, but deny  Portugal, and among
the Anabaptiffs in other Parts. Im-
it to be fo attach'd to any fingle Family, as that it may not merfion, in
Pharmnac'y, is a Preparation of fomce Medicine,
be transfer'd to another. They add, that the imam isto be  by letting it
fleep for fome time in Water, in order to
clear of all grofs Sins, and that otherwife he may be de- take fomne ill
Faculty or Tafle from it: as is done in Rhu-
pofed, and his Dignity confer'd on another. However this  barb, to moderate
its Force;i in Lime, to take .away its
Ite, 'tis certain that aftler an Imam has once been own'd as Salt;3 and in
Olives, which are preferved in Brine,
fuch, by the Mufifulmrev, he who denies that his Authority  IMMERSION, in
Aflronomny, is when a Star or Pla-
comes immediately from   God, is accounted imnpious;  net is fo near the
Sun with regard to our Obfervatioins,
he who does not obey him, a Rebel;5 and he who pre- that we cannot fee it;5
being as it were envelop'd and
tends to contradia what he fays, a Fool, among the or-  bid in the Rays of
that Luminary. Immerflion is alfo the
thodox of that Religion.                              Beginning of an lEclipfe
of the Moon;5 that is, the mo-
IMBARGO, a Stop or Stay put upon Ships ufually by  ment when the Moon begins
to be darkned, and to enter
public Authority.                                    into the Shadow of the
Earth. And the famne Term is
IMBECILI'LY, is a State of Languor, or Decay, ufed with regard .to an Eclipfe
of the Sun, when the Disk
wherein the Body is not able to perform its ufual Exer- of the Moon begins
to cover it. Emnerfion is the Ternm
cifes or Fundions.                                    oppofite to bImmerf
on, and fignifies the moment wherein
IIMBEZZ~LE, to walle, fcatter and confumne; as where  the Moon begins to
come out of the Shadow of the Earth;5
a Perfon intruded with Goods, wafles and diminifhes  6r the Sun begins to
lhow the Parts of his Disk which
them, he is faid to imbezzle thema.                  were hid before. Immerfion
is frequently applied to the
IMBIBE, is ufed commonly in the fame Senfe as abforb; Satellites of 5upiter,
and efpecially to the firil Satellite;5
as where a dry porous Body takes up another that is the Obfervation whereof
is of fo much Ufe for difcover-
moift.                                                ing the Longitude.
The Immerfiton' of that Satellite is
IMBRICATED, is ufed by forne Botanifis to exprefs the moment' in which it
appears to enter within the Disk
the Figure of the Leaves of fome Plants, which are hol- of Yuppter ; and
its Emerfion the moment wherein it ap-
low like an Imbrey, or Gutter Tile,                  pears to come out. The
Immerfions are obferved from the
IMITATION, in Mufic, is where one Party imitates Time of the Conjundlion
of ffuupiter with the Sun, toI the
the finging of another either throughout the whole Piece, Time of his Oppofition:
And the Emerfions from the
which is one of the Kinds of Canon, or only during fone, TIime of his Oppofition
to his Conjundion. The peculiar
Meafures, which is a fimple imitation. 'Sometimes the MO- Advantage of thefe
Obfervations, is, that during eleven
tion or the Figure of .the Notes, alone, is imitated;3 and  Months of the
Year, they may be made, at leaff, every
that, fometimes even by a contrary Motion,\which makes  other Day. TIhe Pcrfedlion
of this Theory, and the Prax-
what they call a Retrograde Imitation. The Imitation dii ~ers is thereon,
we owe to M.C~afni.
from the Fugue, in regard, in the former the Repetition  IMMORTAL, that which
will laff to all Eternity,
mnud be, a zd, a Ad a 6th, 7th, or 9th, either above or that has in itfclf
no Principle of Alteration or Corruption.
below the firft Voice: Whereas were the Repetition to an  Thus God and the
Human Soul are immortal. Plato de-
Unifon a 4th, 5th, or 8th, it would be a Fugue.       fines bumortality,
~4&  JJ, - x ai'g- uiovi) animated Ef-
IMMACULATE, without Stain or Sin: A Term much fence and eternal Manfion ;
and proves the Immortality of
iUfed among the Roman pis, when fpeaking of the Concep- the Soul from two
kinds of Arguments;5 the one Arti-
tion of the Blelfed Virgin, they call it immaculate: inti- ficial, the other
Inartificial. Inartificial Arguments are
mating that ihe was free from Original Sin. When the  Teflimonies and Authorities,
whereof he cites feveral, and
Cap is given to a Dodor of the Sorbonne, he is obliged to  adds in general,
that all, the great Men and Poets, who
fwear that he will defend the immaculate Conception. This had any thing divine
in 'em, afferted the immortality of
was decreed by an Ad of the Sorbonne in the i4th Centu- the Soul. His Artificial
or proper Arguments are either
ry , in imitation of which, 8o other Univerfities made the  fpeculative or
pradffical :  Of the firdf kind are thofe
famri Order. The Military Orders i   pin  are all fo- drawn, i. From the
fimrple, uniform, fpiritual and divine
lemnly obliged to defend this Prerogative of the Virgin. Nature of the Soul.
 2. From  its infinite Capacity.  3.
See Conception.                                       From its defiring and
longing after Immortality, and its
Congregation of the immaculate Conception. In moff Nun- inward Horror of
falling into Nothing;5 proving it abfurd
neries there is a Society of fecular Maids, whofe End is that the Soul fliould
die, when Life is its proper and ado-
to honour the immaculate Conception : Of which they  quate O~bjed. 4. From
its rational Adivity ; proving that
mnake a public Proteflation. every Year, and a private one whatever has in
itfelf a Principle of rational and fponta-
every Day.-                                           neous Motion, by which
it tends towards forne fupreme
IMMANENT: A Term in Logic. The Schoolmen           Good, is iimmortal. 5.
From the various Ideas which it has
didiguil tw  kins ofAdins;5 the one tranfitory, which  of fpiritual things;
particularly from the Idea it has of
paf~rot th Aget t th Paient;5 the other immanent, Immortality. 6. From  its
Immateriality.  His pra'aical
which continue in the Agent.or moral Arguments for the Immortality of the
Soul, are
IMMATERAL, fomthing evoid of Matter;i or that drawn, i .,From the Juffice
of God, which can never' fuf-
is pure Spirit. Thus God Anes, the Humnan Soul, are fer the Wicked to efcape
unpunilhed, nor the Good un-
immaterial Beings. Plato age  the Immateriality of the rewarded after Death,
2. From that Dependance which
Soul from thefe fix Topics. i'. From its Simplicity. 2. Religion has on this
Opinion, in regard, without this Per-
F~rom  its Independency on the Body, which is two-fold;5 fuafi on there would
be no Religion in the World. 3. From
in its EJle and its Operare, in exidfing, and in ading or opera- the Opinion
which Men have, that Judlice and every
ting feparately. 3. From its Rule and Authority over the  kind of Virtue
are to be cultivated, that they may at laft
tody.   4.. From    its Likenefs and Similitude to God, live with God. 4.
From   the Stings of Confcience, and
which dlifcovers itfelf in the Pleafure it Anjoys in, fpiritual anxious Sollicitude
we are under about a future State.
Things, in its aiming at fpiritual Obje s,.Wc.  5. From  IMMUNITY, a Privilege
or Exemption from       forne
its fpiritual Manner of perceiving material Objedls. Ladt- Office, Duty,
or Impofition : It is particularly underdlood
ly, From its Indivifibility, Capacity, Adivity, Immorta- of the Liberties
gran ted to Cities and Communities.' The
lity, &e.)c.                                          Princes heretofore
granted all kind of immunities to'Ec-
IMMEDIATE, that which precedes or follows forme    clefiatfics, exempting
them   from   all Impofitions;i but
other thing without any Interpofiton.                the Ecclefiailics of
thofe Days were not fo rich. as thofe of
IMMEDIATE, al 10 fignifies fomrething that acts with- ours: They gave all
they had to the Poor. There is'fdill
out Means, without Medium, as immediate Grace, an imme- a Privilege of Immunisy
in fomne Places, and efpecially in
diate Caufe, Lec. There have been great Difputes among  Italy, belonging
to Ecclefiafilical Things and Perfons ;
Divines about immediate, Grace.  The queflion in debate thefe are exempted
from certain Dues, and are fbelter'd
was, Whether Grace aded on the Heart and Mind by 'an  from the Purfuits of
juilice. Tho, there are fumne Crimes
immediate Efficacy, independent of all external Circum- for which they cannot
plead the Privileges of Immunity, as
dances; or, Whether a certain Affernblage and~ Improve-, premeditated Murder.
Lec
ment of Circu nifances join'd to the Miaiiery of the Word,  IMMUTABILITY,
the Condition of fomnething that
snmight produce a Converfion ofI SoW.                cannot ;hange. Immi-,tabilit
isoeo teDvn      Atr-
butes.