heart be affected, and we feel its in- to bear with others, and to do them fluence. 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.

Christian experience, however, may be abused. There are some good people who certainly have felt and enjoyed the power of religion, and yet have not always acted with prudence as to their

1 Thess. ii. 13, &c. That our experience is always absolutely pure in the present state cannot be expected. "The best experience," says a good writer, "may be mixed with natural affections and passions, impressions on the ima-experience. 1. Some boast of their gination, self-righteousness, or spiritual experiences, 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 this ground nothing could be received, would find it not so. That a man may since nothing is absolutely perfect. 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 themexperience, there are others whose ex-selves, seems to indicate a spirit of pride, perience (so called) is entirely counter- and that their experience cannot be very feit. They have been alarmed, have deep.-2. Another abuse of experience changed the ground of their confidence, is, dependence on it. We ought cerhave had their imaginations heated and tainly to take encouragement from past delighted by impressions and visionary circumstances, if we can: but if we are representations; they have recollected so dependent on past experience as to the promises of the Gospel, as if spoken preclude present exertions, or always to them with peculiar appropriation, to || expect to have exactly the same ascertify them that their sins were for-sistance in every state, trial, or ordigiven; and having seen and heard such wonderful things, they think 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 influences 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 proinote humility in us: that experience, by which we learn our own weakness, and subdues pride, must be good.-3. When it teaches us

nance, 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 Ps. lxvi. 16. Mal. iii. 16.-3. That by a for some crime, the guilt removed. and wise and prudent relation of experience, the obligation to punishment cancelled, the Christian is led to see that others Lev. xvi. See PROPITIATION. have participated of the same joys and EXPOSITIONS. See COMMENTAsorrows with himself; he is excited to love and serve God; and animated to perseverance in duty, by finding that others, of like passions with himself, are zealous, active, and diligent.-4. That the Scriptures seem to enjoin the frequent intercourse of Christians for the purpose of strengthening each other in religious services, Heb. x. 24, 25. Col. iii. 16. Matt. xviii. 20. See CON

F.

seems to precede repentance, since we | his word. It appears, says Dr. Gill, in cannot repent of that of which we have the performance of what he has said no clear perception, or no concern with respect to the world in general, about-3. Repentance is an after- that it shall not be destroyed by a flood, thought, or sorrowing for sin, the evil as it once was, and for a token of it, has nature of which faith perceives, and set his bow in the clouds; that the orwhich immediately follows faith.-4. dinances of heaven should keep their Conversion is a turning from sin, which due course, which they have done for faith sees, and repentance sorrows for, almost 6000 years exactly and punctuand seems to follow, and to be the end ally; that all his creatures should be of all the rest. 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. Ps. 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

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. Psal. lxxxiv. 11. Is. xxxiii. 16.-2. To spiritual, 1 Cor. i. 9. In supporting them in temptation,

As to the properties or adjuncts of faith, we may observe, 1. That it is the first and principal 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.-ness of God. 6. It cannot be finally lost 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. 1.1 Corinth. x. 13. Encouraging them The evidence or effects of faith, are, 1. Love to Christ, I 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, 1 Cor. xv. 58. Gal. vi. 9.-7. Holiness of heart and life, Matt. vii. 20. 1 John ii. 3. Acts xv. 9. James ii. 18, 20, 22.|| See articles ASSURANCE and JUSTIFICATION, 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.

under persecution, 1 Pet iv. 12, 13. Isa. xli. 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.

4. It appears in the fulfilling of his threatenings. The curse came upon Adam according as it was threatened. He fulfilled his threatening to the old world in destroying it. He declared 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 eating the forbidden fruit; first the woman, then the man: and thus the conFAITHFULNESS MINISTERI-dition or law of the covenant being broAL. See PASTOR.

FAITH, IMPLICIT. See IMPLICIT FAITH.

TY.

FAITHFULNESS.

See FIDELI

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

ken, the covenant itself was broken. The woman was enticed by an evil genius, under the semblance of a serpent, as appears from its reasoning the wo

the general rebellion of the brute creation against us; the various poisons that lurk in the animal, vegetable, and mineral world, ready to destroy us: the

man into the transgression of the law, of which a brute beast is incapable. Hence the evil genius is called a murderer and a liar from the beginning, 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 this history, from what appeared externally to sense; both, therefore, are to be conjoined, the serpent as the instrument, and the devil as the primary cause. Man suffered himself to be seduced by perverse and confused notions of good and evil, prompted by a desire of a greater degree of perfection, and swayed by his sensual appetite, in contradiction to his reason, Gen. iii. 6. And thus it appears possible, how, notwithstanding the divine image with which man is adorned, he might fall; for, though included in it knowledge, it did not exclude from it confused notions, which are those arising from sense and imagination, especially when off our guard and inattentive, blindly following the present impression. From this one sin arose another, and then another, from the connection of causes and effects, till this repetition brought on a habit of sin, consequently a state of moral slavery; called by divines a death in sin, a spiritual death, a defect of power to act according to the law, and from the motive of the divine perfections, as death in general is such a defect of power of action; and this defect or inability, with all its consequences, man entailed on his posterity, remaining upon them, till one greater man remove this, and reinstate them in all they forfeited in Adam.

In the fall of man we may observe, 1. The greatest infidelity.-2. Prodigious pride.-3. Horrid ingratitude.-4. Visible contempt of God's majesty and justice.-5. Unaccountable folly.-6. A cruelty to himself and to all his posterity. Infidels, however, have treated the account of the fall and its effects, with contempt, and considered the whole as absurd; but their objection to the manner have been ably answered by a variety of authors; and as to the effects, one would hardly think any body could deny. For, that man is a fallen creature, is evident, if we consider his misery as an inhabitant of the natural word; the disorders of the globe we inhabit, and the dreadful scourges with which it is visited; the deplorable and shocking circumstances of our birth; the painful and dangerous travail of women; our natural uncleanliness, helplessness, ignorance, and nakedness; the gross darkness in which we naturally are, both with respect to God and a future state;

we are liable, the innumerable calamities of life, and the pangs of death. Again, it is evident, if we consider him as a citizen of the moral world; his commission of sin; his omission of duty; the triumph of sensual appetites over his intellectual faculties; the corruption of the powers that constitute a good head, the understanding, imagination, memory, and reason; the depravity of the powers which form a good heart, the will, conscience, and affections; his manifest alienation from God; his amazing disregard even of his nearest relatives; his unaccountable unconcern about himself; his detestable tempers; the general out-breaking of human corruption in all individuals; the universal overflowng of it in all nations. Some striking proofs of this depravity may be seen in the general propensity of mankind to vain, irrational, or cruel diversions; in the universality of the most ridiculous, impious inhuman, and diabolical sins; in the aggravating circumstances attending the display of this corruption; in the many ineffectual endeavours to stem its torrent, in the obstinate resistance it makes to divine grace in the unconverted; the amazing struggles of good men with it; the testimony of the heathens concerning it; and the preposterous conceit which the unconverted have of their own goodness. Dict. of the Bible; Fletcher's Appeal to Matters of Fact; Berry Street Lectures, vol. i. 180, 189; South's Sermons, vol. i. 124, 150; Bates's Harmony of Div. Att. p. 98; Boston's Four-fold State, part i.

FALSEHOOD, untruth, deceit. See LYING.

FALSE CHRIST'S. See MESSIAH. FAMILIARS OF THE INQUISITION, persons who assist in apprehending such as are accused, and carrying them to prison. They are assistants to the inquisitor, and called familiars, because they belong to his family. In some provinces of Italy they are called cross bearers; and in others the scholars of St. Peter the martyr; and wear a cross before them on the outside garment. They are properly bailiffs of the inquisition: and the vile office is esteemed so honourable, that noblemen in the kingdom of Portugal have been ambitious of belonging to it. Nor is this surprising, when it is considered that Innocent III. granted very large indulgen

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 nothing of one another's being apprehended; and it is related, that a father and his three sons and three daughters, who lived together in the same house, were carried prisoners to the inquisition without knowing any thing of one another's being there till seven years afterwards, when they that were alive were released by an act of faith. See art. ACT OF FAITH.

and were careful to end all their mutual broils. See Lev. xvi. Numb. xxix. 7, 12. Lev. xxiii. 23, 32. Individuals also fasted 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.

However light some think of religious fasting, it seems it has been practised by most nations from the remotest antiquity. The Egyptians, Phoenicians, and Assyrians, had their fasts as welí as the Jews. Porphyry affirms that the Egyptians, before their stated sacrifices, always fasted a great many days; sometimes for six weeks. The Greeks observed their fasts much in the same manner. At Rome, kings and empe

FAMILY PRAYER. See PRAYER. FAMILY OF LOVE, or FAMILISTS. See LOVE. FANATICS, wild enthusiasts, vi-rors fasted themselves. Numa Pompisionary persons, who pretend to revela- lius, Julius Cæsar, Augustus, Vespasian, tion and inspiration. The ancients cal- and others, we are told, had their statled those fanatici who passed their ed fast days; and Julian the apostate was times in temples (fana;) and being so exact in this observation, that he often seized with a kind of enthusiasm, outdid the priests themselves. The as if inspired by the Divinity, showed Pythagoreans frequently fasted rigidly wild and antic gestures, cutting and for a long time; and Pythagoras, their slashing their arms with knives, shak-master, continued his fast, it is said, for ing the head, &c. Hence the word was forty days together. The Brachmans, applied among us to the Anabaptists, and the Chinese, have also their stated Quakers, &c. at their first rise, and is fasts. now an epithet given to modern prophets, enthusiasts, &c.; and we believe unjustly to those who possess a considerable 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 10th day of the month Tisri, 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,

Every one knows how much fasting has been considered as an important rite in the church of Rome, and the extremes 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 art. 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 humble 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 intercession 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. The propriety of it may appear, 1. From