Ruence. To experience, then, the re- good.-4. When it operates so as to exligion of Christ, we must not only be ac- cite us to be ardent in our devotion, and quainted with its theory, but enjoy its sincere in our regard to God. A powerpower; subduing our corruptions, ani- ful experience of the divine favour will mating our affections, and exciting us to lead us to acknowledge the same, and duty. Hence the Scripture calls expe- to manifest our gratitude both by conrience tasting, Ps. xxxiv. 8 feeling, &c.stant praise and genuine piety. 1 Thess. ii. 13, &c. That our expe- Christian experience, however, may rience is always absolutely pure in the be abused. There are some good peopresent state cannot be expected. "The ple who certainly have felt and enjoyed best experience," says a good writer, the power of religion, and yet have not "may be mixed with natural affections always acted with prudence as to their and passions, impressions on the ima- experience.-1. Some boast of their exgination, self-righteousness, or spiritual periences, or talk of them as if they pride" but this is no reason that all were very extraordinary; whereas experience is to be rejected, for upon were they acquainted with others, they the ground nothing could be received, would find it not so That a man may since nothing is absolutely pefect. It make mention of his experience, is no is, however, to be lamented, that while way improper, but often useful; but to the best of men have a mixture in their hear persons always talking of them. experience, there are others whose ex-selves, seems to indicate a spirit of pride, perience (so called) is entirely counterfeit. They have been alarmed. have changed the ground of their confidence, have had their imaginations heated and delighted by impressions and visionary representations; they have recollected the promises of the Gospel, as if spoken to them with peculiar appropriations, to certify them that their sins were forgiven and having seen and heard such wonderful things, they thing they must doubt no more of their adoption into the family of God. They have also frequently heard all experience profanely ridiculed as enthusiasm; and this betrays them into the opposite extreme, so that they are emboldened to despise every caution as the result of enmity to internal religion, and to act as if there were no delusive or counterfeit experience. But the event too plainly shows their awful mistake, and that they grounded their expectations upon the account given of the extraordinary operations of the Holy Spirit on the mind of prophets, rather than on the promises of his renewing influence in the hearts of believers. When, therefore, they lose the impressions with which they once were elated, they relapse nearly into their old course of life, their creed and confidence alone excepted."

Christian experience may be considered as genuine, 1. When it accords with the revelation of God's mind and will, or what he has revealed in his word. Any thing contrary to this however, pleasing, cannot be sound, or produced by divine agency.-2. When its tendency is to promote humility in us: that experience, by which we learn our own weakness, and subdues pride, must be good.-3. When it teaches us to bear with others, and to do them

and that their experience cannot be very deep. Another abuse of experience is, dependence on it We ought certainly to take encouragement from past circumstances, if we can: but if we are so dependent on past experience as to preclude present exertions, or always expect to have exactly the same assistance in every state, trial, or ordinance, we shall be disappointed God has wisely ordered it, that though he never will leave his people, yet he will suspend or bestow comfort in his own time; for this very reason, that we may rely on him, and not on the circumstance or ordinance.-3. It is an abuse of experience, when introduced at improper times, and before improper persons. It is true, we ought never to be ashamed of our profession; but to be always talking to irreligious people respecting experience, which they know nothing of, is, as our Saviour says, casting pearls before swine. Bunyan's Pilgrim's Progress; Buck's Treatise on Experience; Gornall's Christian Armour; Dr. Owen on Psalm cxxx.; Edwards on the Affections, and his Thoughts on the Revival of Religion in New England; Dorney's Contemplations,

EXPERIENCE MEETINGS, are assemblies of religious persons, who meet for the purpose of relating their experience to each other. It has been doubted by some whether these meetings are of any great utility; and whether they do not in some measure force people to say more than is true, and puff up those with pride who are able to communicate their ideas with facility; but to this it may be answered, 1. That the abuse of a thing is no proof of the evil of it.-2. That the most eminent saints of old did not neglect this practice

which satisfaction or atonement is made for some crime, the guilt removed, and the obligation to punishment cancelled, Lev. xvi. See PROPITIATION. EXPOSITIONS. See COMMENTA

RIES.

Ps. Ixvi. 16. Mal. iii. 16.-3. That by a wise and prudent relation of experience, the Christian is led to see that others have participated of the same joys and sorrows with himself; he is excited to love and serve God; and animated to perseverance in duty, by finding that EXTORTION, the act or practice of others, of like passions with himself, are gaining or acquiring any thing by force. zealous, active, and diligent.-4. That Extortioners are included in the list of the Scriptures seem to enjoin the fre- those who are excluded from the kingquent intercourse of Christians for thedom of heaven, 1 Cor. 10 6. purpose of strengthening each other in religious services, Heb. x. 24, 25. Col. iii. 16. Matt. xviii. 20. See CONFER ENCE.

EXTREME UNCTION, one of the sacraments of the Romish church, the fifth in order, administered to people angerously sick, by anointing them with EXPIATION, a religious act, by holy oil, and praying over them.

F

FAITH is that assent which we give || to a proposition advanced by another, the truth of which we do not immediately perceive from our own reason and experience; or it is a judgment or assent of the mind, the motive whereof is not any intrinsic evidence, but the authority or testimony of some other who reveals or relates it. The Greek words, translated faith, comes from the verb П, to persuade; the nature of faith being a persuasion and assent of the mind, arising from testimony or evidence.

vantages diminished or are removed, Matt. xi. 24. Luke, viii. 13.

6. Faith in respect to futurity, is a moral principle, implying such a conviction of the reality and importance of a future state, as is sufficient to regulate the temper and conduct.

7. Faith in Christ, or saving faith, is that principle wrought in the heart by the Divine Spirit, whereby we are persuaded that Christ is the Messiah; and possess such a desire and expectation of the blessings he has promised in his Gospel, as engages the mind to fix its dependence on him, and subject itself to him in all the ways of holy obedience, and relying solely on his grace for everlasting life. These are the ideas which are generally annexed to the definition 2. Human faith, is that whereby we be of saving faith; but, accurately speaklieve what is told us by men. The ob-ing, faith is an act of the understanding, jects hereof are matters of human testimony or evidence.

1. Divine faith, is that founded on the authority of God, or it is that assent which we give to what is revealed by God. The objects of this, therefore, are matters of revelation.

giving credit to the testimony of the Gospel; and desire, expectation, confi3. Historical faith, is that whereby dence, &c. are rather the effects of it, we assent to the truths of revelation as than faith itself, though inseparably cona kind of certain and infallible record,nected with it. Much has been said as James ii. 17. or to any fact recorded in to the order or place in which faith history. stands in the Christian system, some 4. The faith of Miracles, is the per-placing it before, others after repentsuasion a person has of his being able, by the divine power, to effect a miracle on another, Matt. xvii. 20. 1 Cor. xiii. 2. or another on himself, Acts xiv. 9. This obtained chiefly in the time of Christ and his apostles.

5. A temporary faith, is an assent to evangelical truths, as both interesting and desirable, but not farther than they are accompanied with temporal advantages; and which is lost when such ad

ance. Perhaps the following remarks on the subject may be considered as consistent with truth and Scripture; 1. Regeneration is the work of God enlightening the mind, and changing the heart, and in order of time precedes faith-2. Faith is the consequence of regeneration, and implies the perception of an object. It discerns the evil of sin, the holiness of God, gives credence "to the testimony of God in his word, and

as to precede repentance, since we not repent of that of which we have clear perception, or no concern out-3. Repentance is an after hought, or sorrowing for sin, the evil cature of which faith perceives, and which immediately follows faith.-4. Conversion is a turning from sin, which faith sees, and repentance sorrows for, and seems to follow, and to be the end of all the rest.

his word. It appears, says Dr. Gill, in the performance of what he has said with respect to the world in general, that it shall not be destroyed by a flood, as it once was, and for a token of it, has set, his bow in the clouds; that the ordinances of heaven should keep their due course, which they have done for almost 6000 years, exactly and punctually; that all his creatures should be supported and provided for, and the elements all made subservient to that end, which we find do so according to his sovereign pleasure, Gen. ix. Isa. liv. 9. Psa. cxlv. Deut. xi. 14, 15. 2 Pet. iii.

2. It appears in the fulfilment of what he has said with respect to Christ. Whoever will take the pains to compare the predictions of the birth, poverty, life, sufferings, death, resurrection, and ascension of Christ, with the accomplishment of the same, will find a striking demonstration of the faithful

As to the properties or adjuncts of faith, we may observe, 1. That it is the first and principle grace: it stands first in order, and takes the precedence of other graces, Mark xvi. 16. Heb. xi. 6.-2. It is every way precious and valuable, 1 Pet. ii. 1-3. It is called in Scripture, one faith; for though there are several sorts of faith, there is but one special or saving faith, Eph. iv. 5.-4. It is also denominated common faith; common to all the regenerate, Tit. i. 4.-5. It is true, real, and unfeigned, Acts viii. 37 Rom. x. 10.-6. It cannot be finally lostness of God. as to the grace of it, Phil. i. 6. Luke xxii. 32,-7. It is progressive, Luke xvii. 5. 2 Thess. i. 3.-8. It appropriates and realizes, or, as the apostle says, is the substance of things hoped for, and the evidence of things not seen, Heb. xi. 1.

3. It appears in the performance of the promises which he has made to his people. In respect to temporal blessings. 1 Tim. iv. 8. Psa. lxxxiv. 11. Isa. xxxiii. 16.-2. To spiritual, 1 Cor. i. 9. In supporting them in temptation, 1 Cor. x. 13. Encouraging them under persecution, 1 Pet. iv. 12, 13. Isa. xii. 10. Sanctifying afflictions, Heb. xii. 4 to 12. Directing them in difficulties, 1 Thess. v. 24. Enabling them to persevere, Jer. xxxi. 40. Bringing them to glory, 1 John ii. 25.

The evidences or effects of faith, are, 1. Love to Christ, 1 Pet. i 8. Gal. v. 6. -2. Confidence, Eph iii. 12.-3. Joy, Rom. v. 11. Phil. i. 25.-4. Prayer, Heb. iv. 16.-5. Attention to his ordinances, and profit by them. Heb. iv. 2. -6. Zeal in the promotion of his glory, 4. It appears in the fulfilling of his 1 Cor. xv. 58. Gal vi. 9-7. Holiness threatenings. The curse came upon of heart and life, Matt, vii. 20. 1 John, Adam according as it was threatened. ii. 3. Acts xv. 9. James ii 18. 20. 22. He fulfilled his threatening to the old See articles ASSURANCE and JUSTIFI-world in destroying it. He declared cation, in this work and Polhill on Precious Faith; Lambert's Sermons, ser. 13, 14, &c.; Scott's Nature and Warrant of Faith; Romaine's Life, Walk, and Triumph of Faith; Rotherham's Ess. on Faith; Dore's Letters on Faith; A. Hall on the Faith and influence of the Gospel; Goodwin's Works, vol. iv.

FAITH, ARTICLE OF. See AR

TICLE.

FAITH, CONFESSION OF. See CONFESSION.

that the Israelites should be subject to his awful displeasure, if they walked not in his ways; it was accordingly fulfilled, Deut. xxviii. See IMMUTABILITY.

FALL OF MAN, the loss of those perfections and that happiness which his Maker bestowed on him at his creation, through transgression of a positive command, given for the trial of man's obedience, and as a token of his holding every thing of God, as lord paramount of the creation, with the use of every thing in it, exclusive of the fruit of one tree. This positive law he broke by See FIDELI-eating the forbidden fruit; first the woman, then the man: and thus the conMINISTERI-dition or law of the covenant being broken, the covenant itself was broken. The women was enticed by an evil genius, under the semblance of a serpent, as appears from its reasoning the wo

FAITH, IMPLICIT. See IMPLICIT FAITH.

FAITHFULNESS.

TY.

FAITHFULNESS, AL. See PASTOR.

FAITHFULNESS OF GOD, is that perfection of his nature whereby he infallibly fulfils his designs, or performs

man into the transgression of the law, the general rebellion of the brute creaof which a brute beast is incapable. tion against us; the various poisons that Hence the evil genius is called a mur-lurk in the animal, vegetable, and miderer and a liar from the beginning,neral world, ready to destroy us; the John viii. 44. Rom. v. 12, the old ser-heavy curse of toil and sweat to which pent, Rev. xii. 9. xx. 2. Moses relates we are liable; the innumerable calamithis history, from what appeared ex- ties of life, and the pangs of death. ternally to sense; both, therefore, are Again, it is evident, if he consider him to be conjoined, the serpent as the in- as a citizen of the moral world; his strument, and the devil as the primary commission of sin; his omission of duty; cause. Man suffered himself to be se- the triumph of sensual appetites over duced by perverse and confused notions his intellectual faculties; the corruption of good and evil, prompted by a desire of the powers that constitute a good of a greater degree of perfection, and head, the understanding, imagination, swayed by his sensual appetite, in con- memory, and reason; the depravity of tradiction to his reason, Gen. iii. 6. And the powers which form a good heart, thus it appears possible, how, not with- the will, conscience, and affections; his standing the divine image with which manifest alienation from God; his amaman is adorned, he might fall; for,|| zing disregard even of his near st relathough including in it knowledge, it did tives; his unaccountable unconcern not exclude from it confused notions, about himself; his detestable tempers; which are those arising from sense and the general out-breaking of human corimagination, especially when off our ruption in all individuals; the universal guard and inattentive, blindly following overflowing of it in all nations Some the present impression. From this one striking proofs of this depravity may be sin arose another, and then another, seen in the general propensity of manfrom the connexion of causes and ef- kind to vain, irrational, or cruel diverfects, till this repetition brought on a sions; in the universality of the most rihabit of sin, consequently a state of diculous, impious, inhuman, and diabomoral slavery; called by divines a death lical sins; in the aggravating circumin sin, a spiritual death, a defect of pow. stances attending the display of this er to act according to the law, and from corruption; in the many ineffectual enthe motive of the divine perfections, as deavours to stem its torrent; in the obdeath in general is such a defect of stinate resistance it makes to divine power of action; and this defect or ina- grace in the unconverted; the amazing bility, with all its consequences, man struggles of good men with it; the tesentailed on his posterity, remaining upon timony of the heathens concerning it; them, till one greater man remove this, and the preposterous conceit which the and reinstate them in all they forfeited unconverted have of their own goodin Adam. ness. Dictionary of the Bible; Fletcher's In the fall of man we may observe, Appeal to Matters of Fact; Berry Street 1. The greatest infidelity.—2. Prodigious || Lectures, vol. i. 180. 189; South's Sermons, pride.-3. Horrid ingratitude.-4. Visi- vol. i. 124. 150; Bate's Harmony of Dible contempt of God's majesty and jus-vine Attributes, p. 98; Boston's Four-fold tice.-5. Unaccountable folly.-6. A State, part i. cruelty to himself and to all his posterity. Infidels, however, have treated the account of the fall and its effects, with FALSE CHRISTS. See MESSIAH. contempt, and considered the whole as FAMILIARS OF THE INQUISIabsurd; but their objections to the man-TION, persons who assist in apprener have been ably answered by a va-hending such as are accused, and carryriety of authors; and as to the effects, ing them to prison. They are assistants one would hardly think any body could to the inquisitor, and called familiars, deny. For, that man is a fallen crea- because they belong to his family. In ture, is evident, if we consider his mise some provinces of Italy they are called ry as an inhabitant of the natural world; cross bearers; and in others the schothe disorders of the globe we inhabit, lars of St. Peter the martyr; and wear and the dreadful scourges with which it a cross before them on the outside garis visited; the deplorable and shocking ment. They are properly bailiffs of the circumstances of our birth; the painful inquisition; and the vile office is esteemand dangerous travail of women; oured so honourable, that noblemen in the natural uncleanliness, helplessness, igno-kingdom of Portugal have been ambirance, and nakedness; the gross dark- tious of belonging to it. Nor is this surness in which we naturally are, both prising, when it is considered that Inwith respect to God and a future state;nocent III. granted very large indulgen

FALSEHOOD, untruth, deceit. See

LYING.

and were careful to end all ther mutual broils. See Lev. xvi. Numb. xxix. 7. 12. Lev. xxiii, 23. 32. Individuals also fast"ed on any extraordinary distress. Thus David fasted during the sickness of his adulterous child, 2 Sam. xii. 21. Ahab, when he was threatened with ruin, 1 Kings xii. 27. Daniel, when he understood that the Jewish captivity drew to an end, 9th and 10th chapters of Nehemiah, Joshua, &c.

cies and privileges to these familiars; and that the same plenary indulgence is granted by the pope to every single exercise of this office, as was granted by the Lateran council to those who succoured the Holy Land. When several persons are to be taken up at the same time, these familiars are commanded to order matters that they may know no thing of one another's being apprehended; and it is related, that a father and his three sons and three daughters, who However light some think of religious lived together in the same house, were fasting, it seems it has been practised carried prisoners to the inquisition with-by most nations from the remotest anout knowing any thing of one another'stiquity. The Egyptians, Phoenicians, being there till seven years afterwards, and Assyrians, had their fasts as well when they that were alive were released as the Jews. Porphyry affirms that the by an act of faith. See article ACT OF Egyptians, before their stated sacrifiFAITH. ces, always fasted a great many days; Sometimes for six weeks. The Greeks observed their fasts much in the same manner. At Rome, kings and emperors fasted themselves. Numa Pompi

FAMILY PRAYER. See PRAYER. FAMILY OF LOVE, or FAMILISTS. See LovE.

and others, we are told, had their stated fast days; and Julian the apostate was so exact in this observation, that he outdid the priests themselves. The Pythagoreans frequently fasted rigidly for a long time; and Pythagoras, their master, continued his fast, it is said, for forty days together. The Brachmans, and the Chinese, have also their stated fasts.

FANATICS, wild enthusiasts, visionary persons, who pretend to revela-lius, Julius Cæsar, Augustus, Vespasian, tion and inspiration. The ancients called those fanatici who passed their times in temples (fana;) and being often seized with a kind of enthusiasm, as if inspired by the Divinity, showed wild and antick gestures, cutting and slashing their arms with knives, shaking the head, &c. Hence the word was applied among us to the Anabaptists, || Quakers, &c. at their first rise, and is now an epithet given to modern pro- Every one knows how much fasting phets, enthusiasts, &c; and, we believe has been considered as an important unjustly, to those who possess a consi-rite in the church of Rome, and the exderable degree of zeal and fervency of devotion.

FARNOVIANS, a sect of Socinians. so called from Stanislaus Farnovius, who separated from the other Unitarians in the year 1568. He asserted that Christ had been engendered or produced out of nothing by the Supreme Being, before the creation of this terrestrial globe, and warned his disciples against paying religious worship to the Divine Spirit. This sect did not last long; for having lost their chief, who died in 1615, it was scattered, and reduced to nothing.

FASTING, abstinence from food, more particularly that abstinence which is used on a religious account.

The Jews had every year a stated and solemn fast on the tenth day of the month Tizri, which generally answered to the close of our September. This solemnity was a day of strict rest and fasting to the Israelites. Many of them spent the day before in prayer, and such like penitential exercises. On the day itself, at least in later times, they made a tenfold confession of their sins,

tremes they have run into in this respect, See article ABSTINENCE. The church of England also has particular seasons for fasting, especially that of Lent, which is to be observed as a time of humiliation before Easter, the general festival of our Saviour's resurrection. Fast days are also appointed by the legislature, upon any extraordinary occasions of calamity, war, &c. See article RoGATION, LENT.

Religious fasting consists, 1. "In abstinence from every animal indulgence, and from food, as far as health and circumstances will admit.-2 In the hum. ble confession of our sins to God, with contrition or sorrow for them.-3. An earnest deprecation of God's displeasure, and humble supplication that he would avert his judgments.-4. An intercesion with God for such spiritual and temporal blessings upon ourselves and others which are needful." It does not appear that our Saviour instituted any particular fast, but left it optional. Any state of calamity and sorrow, however, naturally suggests this. propriety of it may appear, 1 From ma

The