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foh were call'd by his Name 5 whence the wtords Jvbel and Jubilee came to figrAfy the Year of Deliverance and Remiffion, becaufe proclaim'd with the Sound of one of thufc Initruments, which at firit was no more than the Horn of a Ram.
"Jubilee) or JubiU'us, is alfo ufed among the Remamjis to fignify a Religious who has been fifty Years in a Mo- nailery, or an Ecclefialtic who has been in Orders fifty Years. Such veteran Religious are difpenfed with in fome places from attending Mattins, or aftrict Observation of any other of their Rules. JublL-us alfo fignified a Man a hundred Years old ; and a Poffeffion or Prescription for fifty Years. Si Jger non invenietur in Scriptione, inquiratttr He Se- nioribns 5 & ji fab certo JubiUo non fit, fine Vitupemtione ma- sieat in teterfttm.
JUDAICUS LAPIS, a grey, foft, brittle Stone, inform of an Acorn, having Lines drawn regularly on its Surface, as if they were turn'd : It is ufed in Phyfic to diflblve the Stone in the Bladder.
JUDAISM : The Religious Doctrines and Rites of the Jews, Judaijm was warranted by Divine Authority, being deliver'd to that People immediately from Heaven; it was, however, but a temporary Difpcnfation, and was to give way, at leaft the Ceremonial Part of it, at the Com- ing ofthcM-^jj. For a compleat Syftem of Judaifmjce the Books of Uofes t Judaifm was antiently divided into feveral Sects ; the principal whereof were the Tharifees, Sadduces, and Effenians: which fee. At prcfent there are but two, viz. the Karaites^ who admit ot no Rule of Re- ligion, but the Law written by Mofes; and the Rabbinijis, who add to the Law, the Traditions of the Talmud. It has been obferved, that Judaifm, of all other Religions, is that which is the moll rarely abjured. In the 18th of Ed-ward I. the Parliament granted the King a Fifteenth for the Expulfion of Judaijm. See Cuneus, Spencer, and Good-
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In England, formerly, the Jews and all their Goods be- longed to the chief Lord where they lived, and he had fuch abfolute Property in them, that he might fell them, lor they had not liberty to remove to another Lord with- out leave. Mat. Paris tells us, that Henry III. fold the Jews to Earl Richard his Brother for a Term of Years, that quos Rex excoria-zerat, Comes e-vifcereraret.
They were diilingui/hed from the Christians both liv- ing and dying, for they had proper Judges and Courts wherein their Caufes were tried, and they wore a Badge on their outward Garments upon the Breaft, in the fhape of a Table, and were fined if they ilirred abroad with- out fuch Badges. They were never buried in the Coun- try, but brought up to London^ and buried without the Walls.
JUDGE, an Officer appointed by the Powers of any Country, to dittribute that Jultice to their Subjects which they can't adminiiler in Perfon. The Character of Judge is a part of the Regal Authority, whereof the Prince diveils himfelf.
The EngUfi Judges are all chofen out of the Ser- geants at Law, and are constituted by Letters Patents. Their Commiflions are bounded with this Limitation, EaBuri quod ad Jujihiam fert'wet fecundam Legem ££? Con- fitetudinem Anglia •, and at their Creation they take an Oath, that they will indifferently minilier Juttice to all them that fhallhavc any Suit or Plea before them , and this they will not forbear to do, tho the King by his Letters, or by exprefs Word of Mouth, fhould command the con- trary. They have Salaries of 1000/. fer annum each from the King, befides very confiderable Perquifites, and this Salary is granted them, quamdiu bene fe gejjer'mt, to keep them free and independent of the Court. See Jujiices.
Judge, in Scripture, is underftood of certain eminent Perfons chofen by God himfelf to govern the Jews, from the time of JoJ/jua to the Eftablimment of the Kings. The Judges were not ordinary Magistrates, being only fent on extraordinary Occafions, as, to head the Armies, to deliver the People from their Enemies, &c. Saltan has obferved, that they not only prefided in the Courts of Jufiice, but were alfo at the Head of Councils, of Ar- mies, and of every thing that concerned the Govern- ment of the State ; tho' they never affumed the Title either of Princes, Governors, or the like. The fame Au- thor has obferved feven Points wherein they differed from Kings : (1.) They were not hereditary. (2.) They had no abfolute Power of Life and Death, but only ac- cording to the Laws, and dependantly of them. (3.) They never undertook War at their own pleafure, but only when they were appointed by God, or called to it by the People. (4.) They exacted no Tribute. C5-) They n k 0t ** ucccc< * eacn otner immediately, but after the Death of one there was frequently an Interval of feveral Years e'er a Succeffor was appointed, (d.) They did not ule : the : fcnfigns of Sovereignty, the Scepter or Diadem. (.70 1 hey had no Authority to make any new Laws, but
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were only to take care of the Obfervation of the Lawsrf Mojes. In fome refpeclsfheyrefembled Kmgspiz. i. Their Authority was given them for Life, and not for a limited Time, 2; They ruled alone, and without any depen- dence, whicn occafioned Jo/iyiaj to call their State Mo- narchical. The Hebrews were governed by fifteen 3«%j/ for the Space of ; 4 o Years, n,,z. from the time of dtb- niel their firff, to that of Hell their laltlWje.
JUDGES, or the Book of Judges, is a Canonical Book ot the Old Teflament, containing the Hiftory of the Judges, whereof we have been fpeaking. The Author is not known. 'Tis probable the Work did not come front any fingle Hand, being rather a Collea ion of feveral lit- tle Hlfiohes, which at firft were feparate, but were af - terwards collected by Efdras or Samuel into a fingle Vo- lume ; and, in all likelihood, were taken from the antient Journals, Annals, or Memoirs, compofed by the feveral Judges.
JUDGMENT, a Faculty of the Soul, by which Aid perceives the Relation that is between two or more Ideas. Thus when we judge that the Sun is greater than the Moon, the Underflanding firft compares the two Ideas of the Sun and the Moon, and finding the Idea of the Sun greater than that of the Moon, the Will perfeftlyacquiefces in that Perception, nor puts the Mind upon any farther En- quiry. 'Tis not the Underflanding then that judges, as is ordinarily thought ; Judgments and Reafonings, on the part of the Underflanding, are but mere Perceptions : 'tis the Will alone that judges in reality, in acquiefcing in what is reprefented to it by the Underflanding. The only Diffe- rence, then, between Perception, Judgment, and Rea- foning, fo far as the Underflanding is concerned in them, is this, That it perceives a thing Amply, without any rela- tion to any other thing in a fimple Perception, that it perceives the Relations between two or more things in Judgments, and laflly that it perceives the Relations that are between the Relations of things in Reafonings : So that all the Operations of the Underflanding arc in effect no more than pure Perceptions,
When we perceive, for inftance, twice %, or 4, this is no more than a fimple Perception ; when we judge that twice a are 4, or that twice 2 are not 5, the Underfland- ing does no more than barely perceive the Relation of Equality that is between twice 2 and 4, or of Inequality betweentwice 2 and 5. Further, Reafoning sonfifts in per- ceiving the Relation, not between two or more things, for that would be a Judgment, but of two or more Relations of two or more things. Thus when I conclude that four being lefs than fix, twice two being four, are by confe- quence lefs than fix ; I perceive not only the Relation of Inequality between two and two and fix, (for this were only a Judgment) but alfo the Relation of Inequality between the Relation of twice 2 and 4, and the Relation between 4 and 6: Which conftitutes a Reafoning. The Underfland- ing therefore only perceives, and 'tis the Will that jud»es, and reafons in affenting voluntarily to what the Under- flanding reprefents.
Indeed, when the things which we confidcr, appear clear, and pcrfeflly evident, it feems as if it were not vo- luntarily that the Mind confents to 'em ; whence we are led to think, that 'tis not the Will, but the Underfland- ing, that judges of 'em. But to clear this Point, it muft be obferved, that the things which we confider, ne- ver appear intirely evident till the Underflanding has exa- mined them on all fides, and has perceiv'd all the Rela- tions neceffary to judge of 'em j whence it happens, that the Will not being able to will any thing without Know- ledge, cannot aft on the Underflanding ; that is, cannot defire it to reprefent any thing new in its Object, as hav- ing already view'd it on all the fides that have any rela- tion to theQueftion in hand. It is obliged, then, to reft in what has been already reprefented, and to ceafe to agitate and difturb it any further : j n which Ceffation it is, that Judgment confifls. This Reft or Judgment, then, not being free, when things are in their laft Evidence we are apt to imagine that it is not the Effect of the Will. So long as there is any thing obfeure in the Subject that we confider, or that we are not fully fatisfied that we have difcover'd every thing neceffary to refolve the Queftion, as it happens in mofl of thofe things that are difficult, and that contain various Relations ; we are then at liberty not to acquiefce, the Will may command the Under- flanding to purfue its Enquiries further, and to make new Difcoveries : whence it is, that we are mote ready ta allow the Judgments formed on thefe Subjects to be Vo- luntary.
Moft PhilofopherS, however, maintain that even the Judgments which we form on obfeure things ire not vo- luntary, and will have our confenting to the Truth to be! an Action of the Underflanding, which they call Affent, to diftinguifh it from our confenting to Goodnefs, which they attribute to the Will, and call it Confenr. But their M ro m m m Erro*
