FAVOUR OF GOD. See GRACE. part of the religion of almost all nations and FEAR is that uneasiness of mind which sects; hence the Greeks, the Romans, Maarises from an apprehension of danger, at-hometans, and Christians, have not been tended with a desire of avoiding it. "Fear," without them. says Dr. Watts, shews itself by paleness of the cheek, sinking of the spirits, trembling of the limbs, hurry and confusion of the mind and thoughts, agonies of nature, and fainting. Many a person has died with fear. Sometimes it rouses all nature to exert itself in speedy flight, or other methods to avoid the approaching evil; suddden terror has performed some almost incredibles of this kind."

Besides these feasts, which are general, and enjoined by the church, there are others local and occasional, enjoined by the magistrate, or voluntarily set on foot by the people; such are the days of thanksgiving for delivery from war, plagues, &c.; such also are the vigils or wakes in commemoration of the dedication of particular churches.

Feasts, among us, are either immoveable or moveable. Immoveable feasts are those constantly celebrated on the same day of the year. The principal of these are Christmas-day, Circumcision, Epiphany, Candlemas or Purification; Lady-day, or the annunciation, called also the incarnation and conception; All Saints and All Souls; besides the days of the several apostles, as St. Thomas St. Paul Moveable feasts are those Fear is of different kinds: 1. There is an which are not confined to the same day of idolatrous and superstitious fear, which is the year. Of these the principal is Easter called didamovia, a fear of dæmons, which which gives law to all the rest, all of them the city of Athens was greatly addicted to. following and keeping their proper distances I perceive, says the apostle Paul," that from it. Such are Palm Sunday, Good Friday, in all things ye are too superstitious," or Ash Wednesday, Sexagesima, Ascension given to the fear and worship of false dei-day, Pentecost and Trinity Sunday. ties-2. There is an external fear of God, an outward shew and profession of it, which is taught by the precepts of men; as in the men of Samaria, who pretended to fear the Lord, as the priest instructed them, and yet served their own gods; and such an external fear of God, Job's friends supposed was all that he had, and that even he had cast that off-3. There is an hypocritical fear, The prodigious increase of feast-days in when men make a profession of religion; the Christian church, commenced toward but only serve him for some sinister end and the close of the fourth century, occasioned selfish view, which Satan insinuated was by the discovery that was made of the reJob's case. "Doth Job fear God for nought?" mains of martyrs, and other holy men, for Job i. 9.-4. There is a servile fear, which the commemoration of whom they were they possess who serve God from fear of established. These, instead of being set punishment, and not from love to him.-5. apart for pious exercises, were abused in inThere is a filial fear, such as that of a sondolence, voluptuousness, and criminal practo his father. Fear is sinful when-1. It tices. Many of them were instituted on a proceeds from unbelief or distrust of God: pagan model, and perverted to similar pur2. When it ascribes more to the creature poses. See HOLY DAY. than is due; or when we fear our enemies FEAST OF ASSES. This was a festiwithout considering they are under God: val in the Romish church, and was celebrat3. When we fear that in God that is not ined at Beauvais. They chose a young wohim, or that he will break his promise, &c. 4 When our fear is immoderate, so as to distract us in duty. See next article.

man, the handsomest in the town; made her ride on an ass richly harnassed, and placed in her arms a pretty infant. In this state, FEAR OF GOD, is that holy disposition followed by the bishop and clergy, she marchor gracious habit formed in the soul by the ed in procession from the cathedral to the Holy Spirit, whereby we are inclined to obey church of St. Stephen; entered into the all God's commands; and evidences itself, sanctuary, placed herself near the altar, and 1. By a dread of his displeasure.-2. Desire then celebrated mass; not forgetting to exof his favour.-3. Regard for his excellen-plain the fine qualities of the animal, and excies.-4. Submission to his will.-5. Gratitude for his benefits.-6. Sincerity in his worship.-7. Conscientious obedience to his commands, Prov. viii. 13. Job xxviii. 28. Bates' Works, page 913; Gill's Body of Divinity, vol. iii. 1.

FEAR OF DEATH. See DEATH.
FEARS. See DOUBTS.

horting him to make a devout genuflection, with a variety of other fooleries.

FEELINGS RELIGIOUS, are those sensations or emotions of the mind produced by the views we have of religion. While some enthusiasts boast of, depend on, and talk much of their feelings, there are others who are led to discard the term, and almost

FEAST, in a religious sense, is a ceremo-to abandon the idea of religious feeling ; ny of feasting and thanksgiving.

but it is evident that however many have The principal feasts of the Jews were the been misguided and deceived by their feelfeasts of trumpets, of expiation, of taberna-ings, yet there is no such thing as religion cles, of the dedication, of the passover, of without this. For instance; religion conpentecost, and that of purification. Feasts, sists in contrition, repentance, and devotion: and the ceremonies thereof, have made great now, what is contrition but a feeling of sor

row for sin? what is repentance but a feel-whom they quickly routed, but in the evening of hatred to it, with a relinquishing of ing retired to Cane Wood, between Highit? what is devotion but a feeling, of love to gate and Hampstead. On Wednesday mornGod and his ways? Who can separate the ing they returned, and dispersed a party of idea of feeling from any of these acts? The the king's soldiers in Thread-needle-street. fact is this; religious feelings, like every In Wood-street they repelled the trained thing else, have been abused; and men, to bands, and some of the horse guards; but avoid the imputation of fanaticism, have run Venner himself was knocked down, and into the opposite evil of lukewarmness, and some of his company slain; from hence the been content with a system without feeling remainder retreated to Cripplegate, and took its energy. See AFFECTION, ENTHUSIASM, possession of a house, which they threatenEXPERIENCE. ed to defend with a desperate resolution; but nobody appearing to countenance their frenzy, they surrendered after they had lost about half their number. Venner, and one of his officers, were hanged before their meeting house door in Coleman-street, Jan. Fellowship with God consists in knowledge || 19th; and a few days after nine more were of his will, Job xxii. 21. John xvii. 3. Agree-executed in divers parts of the city. ment, Amos iii. 2. Strength of affection, FILIAL PIETY, is the affectionate atRom. viii. 38, 39. Enjoyment of his pre-tachment of children to their parents, insence, Ps. iv. 6. Conformity to his image 1 John ii. 6. 1 John i. 6.

FELLOWSHIP, joint interest, or the having one common stock. The fellowship of the saints is two-fold: 1. With God, 1 John || i, 3. 1 Cor. i. 9. 1 Cor. xiii. 14-2. With one another, 1 John i. 7.

Fellowship of the Saints, may be considered as a fellowship of duties, Rom. xii. 6. 1 Cor. xii. 1. 1 Thess. v. 17, 18. James v. 16. Of ordinances, Heb. x. 24. Acts ii. 46. Of graces, love, joy, &c. Heb. x. 24. Mal. iii. 16. 2 Cor. viii. 4. Of interest spiritual, and sometimes temporal, Rom, xii. 4. 13. Heb. xiii. 16. Of sufferings, Rom. xv. 1, 2. Gal. vi. 1, 2. Rom. xii. 15. Of eternal glory, Rev. vii. 9. See COMMUNION.

FIDELITY, faithfulness, or the conscientious discharge of those duties of a religious, personal, and relative nature, which we are bound to perform. See an excellent sermon on the subject in Dr. Erskine's Sermons, vol. ii. p. 304.

cluding in it love, reverence, obedience, and relief. Justly has it been observed, that these great duties are prompted equally by nature and by gratitude, independent of the injunctions of religion; for where shall we find the person who hath received from any one benefits so great, or so many, as children from their parents? And it may be truly said, that if persons are undutiful to their parents, they seldom prove good to any other relation. See article CHILDREN.

FILIATION OF THE SON OF GOD. See SON OF GOD.

FIRE PHILOSOPHERS. See THEOSOPHISTS.

FIRST FRUITS, among the Hebrews, were oblations of part of the fruits of the harvest, offered to God as an acknowledgment of his sovereign dominion. There was another sort of first fruits which was paid to God. When bread was kneaded in a family, a portion of it was set apart, and given to the priest or Levite who dwelt in the place. If there were no priest or Levite there, it was cast into the oven, and consumed by the fire. These offerings made a considerable part of the revenues of the priesthood. Lev. xxiii. Exod. xxii 29. Chron. xxiii. 19 Numb. xv. 19, 20.

FIFTH MONARCHY MEN, were a set of enthusiasts, in the time of Cromwell, who expected the sudden appearance of Christ to establish on earth a new monarchy or kingdom. In consequence of this illusion, some of them aimed at the subversion of all human government. In ancient history we read of four great monarchies, the Assyrian, Persian, Grecian, and the Roman; and these men, believing that this new spiritual kingdom of Christ was to be the fifth, came to bear the name by which they were called. Their leader was Thomas Venner, a wine cooper, who in his little conventicle in Coleman-street, warmed his admirers with passionate expectations of a fifth universal monarchy, under the personal reign of King Jesus upon earth, and that the saints were to take the kingdom to themselves. To introduce this imaginary kingdom, they marched out of their meeting house, towards St. Paul's church yard, on Sunday, Jan. 6th, 1660, to the number of about fifty men, well armed, and with a resolution to subvert the present government, or to die First fruits, in the church of England, in the attempt. They published a declara- are the profits of every spiritual benefice tion of the design of their rising, and placed for the first year, according to the valuation centinels at proper places. The lord may-thereof in the king's book.

The first fruits of the Spirit, are such communications of his grace on earth, as fully assure us of the full enjoyment of God in heaven, Rom. viii. 23. Christ is called the first fruits of them that slept; for as the first fruits were earnests to the Jews of the succeeding harvest, so Christ is the first fruits of the resurrection, or the earnest of a future resurrection; that as he rose, so shall believers also rise to happiness and life. 1 Cor. xv. 20.

First fruits are mentioned in ancient writers as one part of the church_revenue.

or sent the trained bands to disperse them, FIVE POINTS, are the five doctrines

controverted between the Arminians and Calvinists. See CALVINISTS.

FLACIANS, the followers of Matthias Flacius Illyricus, who flourished in the sixteenth century. He taught that original sin is the very substance of human nature; and that the fall of man was an event which extinguished in the human mind every virtuous tendency, every noble faculty, and left nothing behind it but universal darkness and corruption.

FLAGELLANTES. See WHIPPERS. FLATTERY, a servile and fawning behaviour, attended with servile compliances and obsequiousness, in order to gain a person's favour.

FLEMINGIANS, or FLANDRIANS, a sect of rigid Anabaptists, who acquired this name in the sixteenth century, because most of them were natives of Flanders, by way of distinction from the Waterlandians. See WATERLANDIANS.

FOOL, one who has not the use of reason or judgment. In Scripture, wicked persons are often called fools, or foolish, because such act contrary to reason, trust to their own hearts, violate the laws of God, and prefer things vile, trifling, and temporal, to such as are important, divine, and eternal.

-5. The beautiful example of Christ, Heb. xii. 3. 1 Pet. ii. 21-23.

FORBEARANCE OF GOD. See PATIENCE OF GOD.

FOREKNOWLEDGE OF GOD, is his foresight or knowledge of every thing that is to come to pass, Acts ii. 23. This foreknowledge, says Charnock, was from eternity Seeing he knows things possible in his power, and things future in his will, if his power and resolves were from eternity, his knowledge must be so too; or else we must make him ignorant of his own power, and ignorant of his own will from eternity, and consequently not from eternity blessed and perfect. His knowledge of possible things must run parallel with his will. If he willed from etered; but that he did will from eternity we nity, he knew from eternity what he willchangeable, and conceive him to be made must grant, unless we would render him in time of not willing, willing. The knowledge God hath in time was always one and the same, because his understanding is his proper essence, as perfect as his essence, and of immutable nature.

FOLLY, according to Mr. Locke, consists in the drawing of false conclusions from just principles, by which it is distinguished from madness, which draws just conclusions from "To deny this is (says Saurin,) to defalse principles. But this seems too confin-grade the Almighty; for what, pray, is a ed a definition. Folly, in its most general God who created beings, and who could not acceptation, denotes a weakness of intellect foresee what would result from their exisor apprehension, or some partial absurdity tence? A God, who formed spirits united in sentiment or conduct. See EVIL, SIN. to bodies by certain laws, and who did not know how to combine these laws so as to foresee the effects they would produce? A God forced to suspend his judgment? A God who every day learns something new, and who doth not know to-day what will hap pen to-morrow? A God who cannot tell whether peace will be concluded, or war continue to ravage the world; whether religion will be received in a certain kingdom, or whether it will be banished; whether the right heir will succeed to the crown, or whether the crown will be set on the head of an usurper? For according to the different determinations of the wills of men, of king, or people, the prince will make peace, or declare war; religion will be banished or admitted; the tyrant or the lawful king will occupy the throne: for if God cannot foresee how the volitions of men will be determined, he cannot foresee any of these events. What is this but to degrade God from his Deity, and to make the most perfect of all intelligences a being involved in darkness and uncertainty like ourselves?" See OMNISCIENCE.

FOOLISH SPEAKING, such kind of conversation, as includes folly, and can no ways be profitable and interesting, Eph. v. 4. Facetiousness, indeed, is allowable, when it ministers to harmless divertisement, and delight to conversation; when it is used for the purpose of exposing things which are base and vile; when it has for its aim the reformation of others; when used by way of defence under unjust reproach. But all such kind of speaking as includes profane jesting, loose, wanton, scurrilous, injurious, unseasonable, vain-glorious talk, is strictly forbidden. See Barrows excellent Sermon on this subject in his Works, vol. i. ser

14.

FORBEARANCE, is the act of patiently enduring provocation or offence. The following may be considered as the most powerful incentives to the exercise of this disposition: 1. The consideration that we ourselves often stand in need of it from others, Gal. vi. 1.-2. The express command of Scripture, Eph. iv. 2. Col. iii. 13.3. The felicity of this disposition. It is sure to bring happiness at last, while resentment only increases our own misery.-4. That it is one of the strongest evidences we can give of the reality of our religion, John xiii. 35.

FORGIVENESS, the pardon of any offence committed against us. This is a virtue which our Lord expressly inculcates, not as extending to our friends only, but to our enemies." Ye have heard," saith he, "Thou shalt love thy neighbour and hate thine enemy; but I say unto you, love your enemies," &c. "This," says an ingenious writer," was a lesson so new, and utterly unknown, till taught by his doctrines and enforced by his example, that

the wisest moralists of the wisest nations, riage, ruining that modesty which is the and ages, represented the desire of revenge guardian of nuptial happiness.-7. It absoas a mark of a noble mind; but how much lutely disqualifies a man for the best satismore magnanimous, how much more bene- factions; those of truth, virtue, innocent ficial to mankind, is forgiveness! It is more gratifications, tender and generous friendmagnanimous, because every generous and ship.-8. It often perpetuates a disease which exalted disposition of the human mind is re- may be accounted one of the sorest maladies quisite to the practice of it; and it is the most of human nature, and the effects which are beneficial, because it puts an end to an eter- said to visit the constitution of even distant nal succession of injuries and retaliations." generations. Let us, therefore, learn to cherish this noble disposition; let the bitterest enemy we have be softened by its effects; let us consider also how friendly it is to our own happiness, and how much it prevents the unhappiness of others. "The feuds and animosities in families, and between neighbours, which disturb the intercourse of human life, and collectively compose half the misery of it, have their foundation in the want of a forgiving temper, and can never cease but by the exercise of this virtue on one side, or on both." Paley's Mor Phil vol. i. p. 271; Soame Jenyns' Int. Evid p. 67, 68; Clarke's Ser., ser. 2, vol. x; Tillotson's Ser., vol. viii p. 254

FORTITUDE is a virtue or quality of the mind, generally considered the same with courage; though, in a more accurate sense, they seem to be distinguishable. Courage resists danger, fortitude supports pain. Courage may be a virtue or vice, according to the circumstances; fortitude is always a virtue: we speak of desperate courage, but not of desperate fortitude. A contempt or neglect of dangers may be called courage; but fortitude is the virtue of a rational and considerate mind, and is founded in a sense of honour, and a regard to duty.

Christian fortitude may be defined that state of mind which arises from truth and confidence in God; enables us to stand colFORGIVENESS OF SINS. See PAR-lected and undisturbed in the time of diffi

DON, MERCY

FORMALIST, one who places too much dependence on outward ceremonies of religion, or who is more tenacious of the form of religion than the power of it.

culty and danger: and is at an equal distance from rashness on the one hand, and pusillanimity on the other. Fortitude takes different names, according as it acts in opposition to different evils; but some of those names are applied with considerable latitude. With respect to danger in general, fortitude has been called intrepidity; with

respect to pain of body, or distress of mind, patience; with respect to labour, activity with respect to injury, forbearance; with respect to our condition in general, magnanimity.

FORMS OF PRAYER. See PRAYER. FORNICATION, whoredom, or the act of incontinency between single persons; for if either of the parties be married, it is adul-respect to the dangers of war, valour; with tery. While the Scriptures give no sanction to those austerities which have been imposed on men under the idea of religion, so on the other hand, they give no liberty for the indulgence of any propensity that would either militate against our own interest or Christian fortitude is necessary to vigithat of others. It is in vain to argue the lance, patience, self-denial, and perseveinnocency of fornication from the natural rance, and is requisite under affliction; temppassions implanted in us, since "marriage tation; persecution; desertion and death. is honourable in all," and wisely appointed The noble cause in which the Christian is for the prevention of those evils which engaged, the glorious Master whom he would otherwise ensue; and, besides, the serves; the provision that is made for his existence of any natural propensity in us, is security; the illustrious examples set before no proof that it is to be gratified without any him; the approbation of a good conscience; restrictions. That fornication is both unlaw-and the grand prospect he has in view, are ful and unreasonable, may be easily inferred, all powerful motives to the exercise of this if we consider, 1. That our Saviour express-grace. Watts' Ser., ser. 31; Evans' Ser., 1, declares this to be a crime, Mark. vii. ser. 19. vol. i; Steel's Christian Hero; Ma21-23-2. That the Scriptures declare that son's Ser, vol. i. ser v. fornicators cannot inherit the kingdom of FORTUNE, a name which, among the God, 1 Cor. vi. 9. Heb. xii. 16. Gal v. 19- ancients, seemed to have denoted a princi22.-3. Fornication sinks into a mere brutal ple of fortuity, whereby things came to pass commerce, a gratification which was design-without being necessitated thereto; but ed to be the cement of a sacred, generous, and tender friendship-4. It leaves the maintenance and education of children, as to the father at least, utterly unsecured.— 5. It strongly tempts the guilty mother to guard herself from infamy by methods of procuring abortion, which not only destroys the child, but often the mother 6. It disqualifies the deluded creatures to be either good wives, or mothers, in any future mar

what and whence that principle is, they do not seem to have ever precisely thought. It does not appear that the antiquity of the word is very high. It is acknowledged, on all hands, that Tux, from whence the Romans took their fortuna, was a term invented long after the times of Hesiod and Homer, in whose writings it no where occurs The philosophical sense of the word coinlcides with what is vulgarly called chance.

It is difficult to ascertain what it denotes in, and a rich indemnification for their volunthe minds of those who now use the word. tary poverty. In consequence of this grant, It has been justly observed, that they who the rule of the founder, which absolutely would substitute the name of providence in prohibited both personal and collective prolieu of that of fortune, cannot give any tole-perty, so that neither the individual nor the rable sense to half the phrases wherein the community were to possess either fund, reword occurs.

venue, or worldly goods, was considered as FRAME. This word is used to denote too strict and severe, and dispensed with any state of mind a man may be in: and, in soon after his death. In 1231, Gregory IX. a religious sense, is often connected with the published an interpretation of this rule, miword feeling, or used synonymously with it. tigating its rigour: which was farther conSee FEELING.

firmed by Innocent IV. in 1245, and by “If our frames are comfortable,” says Alexander IV. in 1247. These milder opeone, "we may make them the matter of our rations were zealously opposed by a branch praise, but not of our pride; we may make of the Franciscans, called the spiritual; them our pleasure, but not our portion ; we and their complaints were regarded by may make them the matter of our encou- Nicholas III. who, in 1279, published a faragement, but not the ground of our securi-mous constitution, confirming the rule of ty. Are our frames dark and uncomforta- | St. Francis, and containing an elaborate exble? they should humble us, but not discou- plication of the maxims he recommended, rage us ; they should quicken us, but not and the duties he prescribed. In 1287, obstruct us in our application for necessary Matthew, of Aqua Sparta, being elected and suitable grace; they should make us general of the order, discouraged the ansee our own emptiness, but not make us suis- cient discipline of the Franciscans, and inpect the fulness of Christ; they should dulged his monks in abandoning even the inake us see our own unworthiness, but not appearance of poverty; and this conduct make us suspect the willingness of Christ; inflamed the indignation of the spiritual or they should make us see our own weakness, austere Franciscans; so that, from the year but not cause us to suspect the strength of || 1290, seditions and schisms arose in an orChrist; they should make us suspect our der that had been so famous for its pretendown hearts, but not the firmness and free- ||ed disinterestedness and humility. Such ness of the promises.”

was the enthusiastic frenzy of the FrancisFRANCISCANS, a religious order found- | caps, that they impiously maintained that ed by St. Francis in the year 1209. Fran- | the founder of their order was a second cis was the son of a merchant of Assisi, in Christ, in all respects similar to the first, the province of Umbria, who, having led a and that their institution and discipline dissolute life, was reclaimed by a fit of sick- l were the true Gospel of Jesus. Accordingness, and afterwards fell into an extrava. || ly Albizi, a Franciscan of Pisa, published a ģant devotion that looked less like religion book in 1383, with the applause of his orthan alienation of mind. Soon after this, I der, entitled the Book of the Conformities viz. in the year 1210, hearing the passage of St. Francis with Jesus Christ. In the berepeated in which Christ addresses his ginning of this century the whole Francisapostles, Provide neither gold nor silver, I can order was divided into two parties : the &c. Matt. x. 9, 10. he was led to considerone embracing the severe discipline and aba voluntary and absolute poverty as the es- solute poverty of St. Francis, and were callsence of the Gospel, and to prescribe this ed spirituals ; and the other, who insisted poverty as a sacred rule both to himself and on mitigating the austere injunctions of to the few that followed him. This new so. their founder, were denominated brethren ciety, which appeared to Innocent III. ex- l of the community. These wore long, loose, tremely adapted to the present state of the and good habits, with large hoods; the church, and proper to restore its declining former were clad in a strait, coarse, and credit, was solemnly approved and confirm-short dress, pretending that this dress was ed by Honorius III. in 1223, and had made enjoined by St. Francis, and that no power a considerable progress before the death of on earth had a right to alter it. Neither its founder in 1226. Francis, through an the moderation of Clement V. nor the Viexcessive humility, would not suffer the || olence of John XXII, could appease the tumonks of his order to be called fratres, i.e. mult occasioned by these two parties : howbrethren or friars; but fraterculi

, i e. lit-ever, their rago subsided from the year tle brethren, or friars minor, by which de- || 1329. In 1368 these two parties were formnomination they have been generally since ed into two large bodies, comprehending distinguished. The Franciscans and Domi- || the whole Franciscan order, viz. the connicans were zealous and active friends to ventual brethren, and the brethren of the the papal hierarchy, and in return were dis- obscrvance, or observation, from whom tinguished by peculiar privileges and honour sprang the Capuchins and Recollects. The able employments. The Franciscans, in general opinion is, that the Franciscans particular, were invested with the treasure came into England in the year 1224, and had of ample and extensive indulgencies, the their first house at Canterbury, and their sedistribution of which was committed to cond at London ; but there is no certain acthem by the popes as a mean of subsistence, "count of their being here till king Henry

х