VII, built two or three houses for them. I nan had no sooner published his comment At the dissolution of the monasteries, the on the Apocalypse, than they adopted his conventual Franciscans had about fifty-five || tenets. They held the Romish church to be houses, which were under seven custodies or Babylon, and proposed to establish another wardenships, viz. those of London, Wor- far more perfect one: they maintained that cester, York, Cambridge, Bristol, Newcas- the rule of St. Francis was the evangelical tle, and Oxford. rule observed by Jesus Christ and his aposFRATERNITY, in the Roman Catholic | tles. They foretold the reformation of the Countries, signifies a society for the improve-church, and the restoration of the true ment of devotion. Of these there are several sorts, as, 1. The fraternity of the Rosary, founded by St. Dominic. It is divided into two branches, called the common rosary, and the perpetual rosary; the former of whom are obliged to confess and communicate every first Sunday in the month, and the latter to repeat the rosary continually -2. The fraternity of the Scapulary, whom it is pretended, according to the Sabbatine bull of pope John XXII. the Blessed Virgin has promised to deliver out of hell the first Sunday after their death.-3. The fraternity of St. Francis's girdle are clothed with a sack of grey colour, which they tie with a cord; and in processions walk barefooted, carrying in their hands a wooden cross4. That of St. Austin's leathern girdle, comprehends a great many devotees. Italy, Spain, and Portugal, are the countries where are seen the greatest number of these fra ternities, some of which assume the name of arch fraternity. Pope Clement VII. instituted the arch-fraternity of charity, which distributes bread every Sunday among the door, and gives portions to forty poor girls on the feast of St. Jerome, their patron. The fraternity of death buries such dead as are abandoned by their relations, and causes masses to be celebrated for them.

Gospel of Christ by the genuine followers of St. Francis; and declared their assent to almost all the doctrines which were published under the name of the abbot Joachim, in the "Introduction to the Everlasting Gospel," a book published in 1250, and explained by one of the spiritual friars, whose name was Gerhard, among other errors inculcated in this book, it is pretended that St. Francis was the angel mentioned in Rev. xiv. 6. and had promulgated to the world the true and everlasting Gospel; that the Gospel of Christ was to be abrogated in 1260, and to give place to this new and everlasting Gospel, which was to be substituted in its room; and that the ministers of this great reformation were to be humbled and bare-footed friars, destitute of all worldly employments. Some say, they even elected a pope of their church; at least, they appointed a general with superiors, and built monasteries, &c. Besides the opinions of ||Oliva, they held that the sacraments of the church were invalid, because those who administered them had no longer any power or jurisdiction. They were condemned again by pope John XXII. in consequence of whose cruelty they regarded him as the true antichrist; but several of them, returning into Germany, were sheltered by Lewis, duke of Bavaria, the emperor.

FRATRICELLI, an enthusiastic sect of Franciscans, which rose in Italy, and par- There are authentic records, from which ticularly in the marquisate of Ancona, about it appears, that no less than 2000 persons the year 1294. The word is an Italian di- || were burnt by the inquisition, from the year minutive, signifying fraterculi, or "little 1318 to the time of Innocent VI. for their brothers," and was here used as a term of inflexible attachment to the order of St. derision, as they were most of them apos- Francis. The severities against them were tate monks, whom the Italians call fratelli, again revived, towards the close of the fratricelli. For this reason, the term fratri- || fifteenth century, by Pope Nicholas V. and celli, as a nick-name, was given to many his successors. However, all the persecuother sects, as the Catharists, the Walden- tions which this sect endured were not sufses, &c. however different in their opinions ficient to extinguish it: for it subsisted until and their conduct But this denomination, the times of the reformation in Germany, applied to the austere part of the Francis- when its remaining votaries adopted the cans, was considered as honourable. See cause and embraced the doctrine and disciFRANCISCANS. pline of Luther.

The founders of this sect were P. Maurato and P. de Fossombroni, who, having obtained of pope Celestin V. a permission to live in solitude after the manner of hermits, and to observe the rule of St. Francis in all its rigour, several idle vagabond monks joined them, who living after their own fancies, and making all perfection to consist in poetry, were soon condemned by pope Boniface, VIII. and his successor, and the inquisitors ordered to proceed against them as heretics which commission they executed with their usual barbarity. Upon this, retiring into Sicily, Peter John Oliva de Serig

FRAUDS PIOUS. See Pious FRAUDS. FREE AGENCY is the power of following one's inclination, or whatever the soul does, with the full bent of preference and desire. Many and long have been the disputes on this subject; not that man has been denied to be a free agent; but the dispute has been in what it consists. See articles LIBERTY and WILL. A distinction is made by writers between free agency, and what is called the Arminian notion of free will. The one consists merely in the power of following our prevailing inclination; the other in a supposed power of acting con

The first people who seemed to have paid any attention to their dead were the Egyptians. They took great care in embalming their bodies, and building proper repositories for them. This gave birth to those wonders of the world the Egyptian pyramids. On the death of any person among them, the parents and friends put on mournful habits, and abstained from all banquets and entertainments. This mourning lasted from forty to seventy days, during which time they embalmed the body. Before the dead were allowed to be deposit

judgment. If any one stepped forth, accused them, and proved that the deceased had led an evil life, the judges pronounced sentence, and the body was precluded from burial. Even their sovereigns underwent this judicature; and Diodorus Siculus asserts, that many kings had been deprived of the honours of burial, and that the terrors of such a fate had a salutary influence on the virtue of their kings.

benevolence, from emotions of gratitude for favours received, from views of interest, nor from instinctive affection or animal passion; but from an opinion entertained by each of them that the other is adorned with some amiable or respectable qualities. Various have been the opinions repecting friendship. Some have asserted that there is no such thing in the world; others have excluded it from the list of Christian virtues; while others, believing the possibility of its existence, suppose that it is very rare. To the two former remarks we may reply, that there is every reason to believe, thated in the tomb, they underwent a solemn there has been, and is such a thing as friendship. The scriptures present us both with examples of, and precepts concerning it. David and Jonathan, Paul and Timothy, our Lord and Lazarus, as well as John, are striking instances of friendship. Solomon exhorts us in language so energetic, as at once shews it to be our duty to cultivate it. "Thine own friend and thy father's friend forsake not." Make sure of thy friend, for faithful are the wounds of a friend," &c. The genius and injunctions of the Christian religion seem also to inculcate this virtue; for it not only commands universal benevolence to men, but promotes the strongest love and friendship between those whose minds are enlightened by Divine grace, and who behold in each other the image of their Divine Master. As friendship, however, is not enjoyed by every one, and as the want of it arises often from ourselves, we shall here subjoin, from an emi-said, "Go in peace." nent writer, a few remarks by way of advice respecting it. 1. We must not expect perfection in any with whom we contract fellowship-2. We must not be hurt by differences of opinion arising in intercourse with our friends-3. It is material to the preservation of friendship, that openness of temper and obliging manners on both hands be cultivated.-4. We must not listen rashly to evil reports against our friends.-5. We must not desert our friends in danger or distress. Blair's Sermons, ser. 17. vol. iv.; Bp. Porteus's Sermons, vol. i. ser. 15.; W. Melmot's Translation of Cicero's Lali us, in a Note.

FRIENDS, Society of. See QUAKERS FRUGALITY, is the keeping due bounds in expences; it is the happy mean between parsimony on the one hand, and prodigality on the other. The example of Christ, John vi 12. the injunctions of God's word, Luke xv. 4. Prov. xviii. 9. the evil effects of inattention to it, Luke xi. 1. 13. the peace and comfort which arise from it, together with the good which it enables us to do to others, should operate as motives to excite us to the practice of it. Wood's Ser. on Frugality, 1793; Robinson's Mor. Ex. ex 3. Ridgley's Body of Divmity, 546, 3d edition.

FUNERAL RITES, ceremonies accompanying the interment or burial of any per

son.

The funeral rites among the_Hebrews were solemn and magnificent. The rela tions and friends rent their clothes; and it was usual to bend the dead person's thumb into the hand, and fasten it in that posture with a string, because the thumb then having the figure of the name of God, they thought the devil would not approach it. They made a funeral oration at the grave, after which they prayed; then, turning the face of the deceased towards heaven, they

The Greeks used to put a piece of money in the mouth of the deceased, which was thought to be the fare over the infernal. river: they abstained from banquets: tore, cut, or shaved their hair; sometimes throwing themselves on the ground, and rolling in the dust: beating their breasts, and even tearing their flesh with their nails

The funeral rites among the Romans were very numerous-They kept the deceased seven days, and washed him every day with hot water, and sometimes with oil, if possibly he might be revived, in case he were only in a slumber; and every now and then his friends, meeting, made a horrible shout with the same view; but if they found he did not revive, he was dressed and embalmed with a performance of a variety of singular ceremonies, and at last brought to the funeral pile, and burnt: after which his ashes were gathered, inclosed in an urn, and deposited in the sepulchre or toinb.

The ancient Christians testified their abhorrence of the pagan custom of burning their dead, and always deposited the body entire in the ground; and it was usual to bestow the honour of embalming upon the martyrs, at least, if not upon others. They prepared the body for burial by washing it with water, and dressing it in a funeral attire. This was performed by near rela

tions, or persons of such dignity as the cir- He sees and laments the disasters of his cumstances of the deceased required. Psal- || state, and yet, upon this supposition, can mody, or singing of psalms, was the great find nothing to remedy them. Has the eterceremony used in all funeral processions nal God any pleasure in sporting himself among the ancient Christians. with such a scene of misery and folly as this life (if it had no connection with another) must exhibit to his eye? Did he call into existence this magnificent universe, adorn it with so much beauty and splendour, and surround it with those glorious luminaries which we behold in the heavens, only that some generations of mortal men might arise to behold these wonders, and then disappear for ever? How unsuitable in this case were the habitation to the wretched inhabitant! How inconsistent the commencement of his being, and the mighty preparation of his powers and faculties, with his despicable end! How contradictory, in fine, were every thing which concerns the state of man, to the wisdom and perfection of his Maker!"

In the Romish church, when a person is dead, they wash the body, and put a crucifix in his hand. At the feet stands a vessel of holy water, and a sprinkler, that they who come in may sprinkle both themselves and the deceased. In the mean time some priests stands by the corpse, and prays for the deceased till it is laid in the earth. In the funeral procession the exorcist walks first, carrying the holy water; next the cross bearer; afterwards the rest of the clergy; and, last of all, the officiating priest. They all sing the miserere, and some other psalms; and at the end of each psalm a requiem. It is said, that the faces of deceased laymen must be turned towards the altar when they are placed in the church, and those of the clergy towards the people. The corpse is placed in the church, surrounded with lighted tapers. After the office for the dead, mass is said; then the officiating priest sprinkles the corpse thrice with holy water, and as often throws incense on it. The body being laid in the grave, the friends and the relations of the deceased sprinkle the grave with holy water.

But that there is such a state is clear from many passages of the New Testament, John v. 24. Acts vii. 9. Rom. viii. 10, 11. 2 Cor. v. 1, 2. Phil. i. 21. 1 Thess. iv. 14. 1 Thess. v. 10. Luke xvi. 22, &c. But, though these texts prove the point, yet some have doubted whether there be any where in the Old Testament any reference to a future state at all. The case, it is said, appears to be this: the Mosaic covenant contained no promises directly relating to a future state: probably, as Dr. Warburton asserts, and argues at large, because Moses was secure of an equal Providence, and therefore needed not subsidiary sanctions taken from a future state, without the belief of which the doctrine of an universal providence cannot ordinarily be vindicated, nor the general sanctions of religion secured. But, in opposition to this sentiment,

The funeral ceremonies of the Greek church are much the same with those of the Latin. It needs only to be observed, that, after the funeral service, they kiss the crucifix, and salute the mouth and forehead of the deceased; after which, each of the company eats a bit of bread, and drinks a glass of wine in the church, wishing the soul a good repose, and the afflicted family all consolation. Bringham's Antiq. b. 2.; Enc. Brit.; Buxtorf's Synag.as Doddridge observes," it is evident that p. 502.

good men, even before Moses, were animaFUTURE STATE, a term made use of ted by views of a future state, Heb. xi. 13. in relation to the existence of the soul after 16. as he himself plainly was, 24-26 verse; death. That there is such a state of exis- and that the promises of the heavenly tence, we have every reason to believe; felicity were contained even in the covenant "for if we suppose," says a good writer, made with Abraham, which the Mosaic "the events of this life to have no re- could not disannul. Succeeding providences ference to another, the whole state of man also confirmed the natural arguments in its becomes not only inexplicable, but contra- favour, as every remarkable interposition dictory and inconsistent. The powers of would do; and when general promises were the inferior animals are perfectly suited to made to the obedient, and an equal provitheir station. They know nothing higher dence relating to the nation established on than their present condition. In gratifying national conformity to the Mosaic institution, their appetites, they fulfil their destiny, and not merely to the general precepts of and pass away-Man, alone, comes forth virtue; as such an equal providence would to act a part which carries no meaning, necessarily involve many of the best men and tends to no end. Endowed with capa- in national ruin, at a time when, by precities which extend far beyond his present serving their integrity in the midst of genesphere, fitted by his rational nature for ral apostacy, their virtue was most conspirunning the race of immortality, he is stop-cuous; such good men, in such a state, ped short in the very entrance of his would have vast additional reasons for excourse. He squanders his activity on pur-pecting future rewards, beyond what could suits which he discerns to be vain. He arise from principles common to the rest of languishes for knowledge which is placed mankind; so that we cannot wonder that beyond his reach. He thirsts after a hap-we find in the writings of the prophets many piness which he is doomed never to enjoy. "strong expressions of such an expectation,

particularly Gen. xlix. 18. Ps. xvi. 9-11. Ps. xvii. 16. Ps. lxxiii. 17, 27. Eccl. iii. 15, 16, &c. Eccl. vii. 12, 15. Is. iii. 10, 11. Ezek. xviii. 19, 21. Job xix. 23. 37. Dan. xii. 2. Is. xxxv 8. Is. xxvi. 19. The same thing may also be inferred from the particular promises made to Daniel, Dan. xii. 13. to Zerrubbable, Hag. ii. 23. and to Joshua the high priest, Zech. iii. 7. as well as from those historical facts recorded in the Old Testament of the murder of Abel, the translation of Enoch and Elijah, the death of Moses, and the story of the witch of Endor, and from what is said of the appear

ance of angels to, and their converse with good men.' See articles INTERMEDIATE STATE, RESURRECTION, and SoUL; also Doddridge's Lectures, lec. 216; Warbur ton's Divine Legation of Moses, vol ii. p. 553-568; Dr. Addington's Dissertations on the Religious Knowledge of the ancient Jews and Patriarchs; containing an inquiry into the evidences of their belief and expectation of a future state; Blair's Sermons, ser. 15. vol. i. Robinson's Claude, vol. i. p. 132. W. Jone's Works, vol. vi. ser. 12. Lagan's Sermons, vol. ii. p. 413.

G.