hand on the demoniac's head, he repeats the form of exorcism, which is this: "I exorcise thee, unclean spirit, in the name of Jesus Christ; tremble, O Satan, thou enemy of the faith, thou foe of mankind, who hast brought death into the world; who hast deprived men of life, and hast rebelled against justice; thou seducer of mankind, thou root of all evil, thou source of avarice, discord, and envy." The Romanists likewise exorcise houses and other places supposed to be haunted by unclean spirits; and the ceremony is much the same with that for a person possessed. EXORDIUM. See SERMON. EXPEDIENCY, the fitness or propriety of a mean to the attainment of an end. See OBLIGATION. EXPERIENCE, knowledge acquired by long use without a teacher. It consists in the ideas of things we have seen or read, which the judgment has reflected on, to form for itself a rule or method. Christian experience is that religious knowledge which is acquired by any exercises, enjoyments, or sufferings, either of body or mind. Nothing is more common than to ridicule and despise what is called religious experience as mere enthusiasm. But if religion consist in feeling, we would ask how it can possibly exist without experience? We are convinced of, and admit the propriety of the term, when applied to those branches of science which are not founded on speculation or conjecture, but on sensible trial. Why, then, should it be rejected, when applied to religion? It is evident, that however beautiful religion may be in name, its excellency and energy are only truly known and displayed as experienced. A system believed, or a mind merely informed, will produce little good except the heart be affected, and we feel its influence. To experience, then, the religion of Christ, we must not only be acquainted with its theory, but enjoy its power; subduing our corruptions, animating our affections, and exciting us to duty. Hence the Scripture calls experience tasting, Ps. xxxiv. 8, feeling, &c.; 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 imagination, selfrighteousness, or spiritual pride;" but this is no reason that all experience is to be rejected; for, upon this ground, nothing could be received, since nothing is absolutely perfect. It is, however, to be lamented, that while the best of men have a mixture in their experience, there are others whose experience (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 appropriation, to certify them that their sins were forgiven; 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 clated, 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. Anything 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 good. 4. When it operates so as to excite us to be ardent in our devotion, and sincere in our regard to God. A powerful experience of the divine favour will lead us to acknowledge the same, and to manifest our gratitude both by constant praise and genuine piety. Christian experience, however, may. be abused. There are some good people who certainly have felt and enjoyed the it not so. power of religion, and yet have not always acted with prudence as to their experience. 1. Some boast of their experiences, or talk of them as if they were very extraordinary; whereas, were they acquainted with others, they would find That a man may make mention of his experience, is no way improper, but often useful; but to hear persons always talking of themselves, seems to indicate a spirit of pride, and that their experience cannot be very deep. 2. 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; Gurnall'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 has been 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, Ps. lxvi. 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 perse verance 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 CONFERENCE. EXPIATION, a religious act by which satisfaction or atonement is made for some crime, the guilt removed, and the obligation to punishment cancelled, Lev. xvi. See PROPITIATION. EXPOSITION, the opening up and interpreting larger portions of Scripture in public discourses. In Scotland, where the practice has long obtained, and still extensively prevails, it is called Lecturing. While the selection of striking and insulated texts, which furnish abundant matter for sermons, are calculated, when judiciously treated, to rouse and fix attention, and the discourses founded on them may be more useful to general hearers, especially the careless and unconverted, expository discourses furnish peculiar advantages as it regards the enlargement of the Christian's views of divine truth, and his consequent advancement in the ways of God. By judiciously expounding the Scriptures, a minister may hope to give a clearer exhibition of the great principles of religion in their mutual connexions and diversified bearings, than could otherwise be done. He will have a better opportunity of unfolding the true meaning of those parts of the Bible which are difficult-of bringing a vast variety of topics before his hearers which may be of the utmost importance to them, but which he could not so conveniently have treated in preaching from detached texts-of exhibiting the doctrines and duties of Christianity in their relative positionsof successfully counteracting and arresting the progress of dangerous errorsand of storing the minds of his people with correct and influential views of divine things. Such a mode of public instruction cannot but prove of great use to a minister's own mind, by rousing his energies, habituating him to close and accurate research, and saving him much of that indecision in the choice of texts which is so much lamented. Unfortunately there exists a strong prejudice against the introduction of expository discourses into the pulpit; but where it has been effected with judgment and prudence, it has almost invariably been found that the great bulk of hearers have soon become decidedly favourable to it. EXTORTION, the act or practice of gaining or acquiring anything by force. Extortioners are included in the list of FAITH is credit given to a declaration or assertion on the authority of the person who makes it, whether that assertion be directly expressed, or only implied. When our Lord said to the nobleman of Capernaum, Thy son liveth; the man believed the word that Jesus had spoken, and went his way," confident that he would find his son alive and well, John iv. 50. When Jesus said to the blind man, Go, wash in the pool of Siloam," the man believed the assurance implied in our Lord's injunction, that he would by this means receive his sight; "therefore he went his way, and washed, and came again seeing," John ix. 7. The term faith is used in the same sense in common language. Enquiring the road, I am told that the right hand path is the safest and easiest. On the faith of this information, that is, giving credit to my informant, I take the road recommended to me. A friend sends me a message, requesting me to meet him at a certain place; on the faith of his implied promise that he will meet me there, I repair to the place appointed. A known impostor assures me that, by following his direction, and paying him well for his advice, I shall enjoy long life and prosperity I have no faith in such assurances; that is, I give no credit to such declarations, therefore I pay no regard to them. The greater part of our knowledge is derived from the information of others, and depends on the credit we give to their testimony. Hence, to believe and to know are sometimes used indiscriminately (see John iii. 36-compare with John xvii. 3), not as though knowledge and faith were synonymous terms, but because knowledge founded on testimony supposes credit given to testimony. Faith is distinguished from sight or observation. It is one way in which we become acquainted with things "not those who are excluded from the kingdom of heaven, 1 Cor. x. 6. F. EXTREME UNCTION, one of the sacraments of the Romish Church, the fifth in order, administered to people dangerously sick, by anointing them with holy oil, and praying over them. seen," Heb. xi. 1. The testimony of another, received and credited, is the means by which we obtain the knowledge of things which are not the subject of our own observation. Hence believers are said to "walk by faith, not by sight." Faith is distinguished from presumption, which is confidence without sufficient warrant. When the Israelites travelled through the channel of the Red Sea, they believed the divine promise, that they would obtain a safe passage, Exod. xiv. 16. But the Egyptians had no such promise given them they had no declaration to credit, therefore it was not faith, but presumption that influenced them in adventuring to follow the Israelites through the same route, Heb. xi. 9. While the Israelites believed the divine promise of protection and success, they went boldly on against their enemies. But when they ceased to believe the Lord (Numb. xiv. 11), their courage failed them, Numb. xiv. 3. And when the divine promise was withdrawn, on account of their unbelief and disobedience (Numb. xiv. 42), it was no longer faith, for they had now no declaration to credit, but presumption, that induced them to go against their enemies, Numb. xiv. 44. Faith in God is the belief of God's declaration. This may refer to anything revealed or asserted on divine authority; whether relating to the past (Heb. xi. 3), to the present (Heb. xi. 6), or to the future, Heb. xi. 7. Faith in those divine declarations which contain a promise of future good, is the same with trust in God. Faith in Jesus Christ is the belief of those declarations of Scripture which respect the person, offices, and promises of Christ as the Saviour of sinners. Anything declared or asserted, becomes the object of faith, when it is believed on the authority of the declarant. An assertion, though false, 66 becomes the object of faith; if it be credited. Men, through ignorance, or perverseness, or strong delusion," may "believe a lie." So the false assertion of the father of lies, "Ye shall not surely die," became an object of faith to our first parents. The objects of saving faith, are the divine declarations contained in Scripture, concerning the way of salvation through Jesus Christ as the Redeemer of sinners. If the thing declared and proposed to our faith be a matter of no importance, and fitted to excite no interest, the belief of it will produce no sensible effect, and will admit of no direct evidence. An observer cannot discover whether the thing reported meets with credit or not. But if the matter asserted appear to be of importance, it will, when believed, excite emotion, and perhaps prompt to action. If not believed, whatever be its importance, it will produce neither action nor emotion. The unequivocal expression of the emotions, accompanying the belief of an interesting declaration, or the action prompted by such belief, is the outward evidence of faith. An example of faith, accompanied by corresponding emotion, and that emotion expressed in appropriate language, occurs in Acts ii. 36, 37. Peter had protested to the people of Jerusalem, "Let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." When the multitude heard this declaration, believing its truth, they were "pricked in their heart." This was the emotion that accompanied their belief, and they cried out, Men and brethren, what shall we do?" Here was the expression of their emotion, and the evidence of their faith. Again, Heb. xi. 7, Noah being warned by God of his determination to punish the wickedness of mankind, and instructed to build an ark, which God assured him would prove the means of preserving himself and his family, believed these divine declarations, and, "being moved with fear of God's judgments,-here was the emotion accompanying his faith, he prepared an ark, &c. Here was the action consequent upon his faith; and both the emotion and the action corresponded to the object of his belief, and evidenced the reality of his faith. A similar instance of faith, and its evidence, we have in the case of the Ninevites, Jonah iii. 5, &c. The want of faith, or unbelief, is proved by the want of the emotion or action corresponding to the object which is proposed to our belief. Thus, Gen. xix. 14, when Lot warned his sons-in-law of the impending destruction of their city, and urged them to consult their safety by a timely departure, they believed him not; therefore they felt no fear of the approaching calamity, nor used any means to escape it. We have a striking example, both of faith and of unbelief, in the same circumstances, evidenced by corresponding, but opposite consequences, in the conduct of the Egyptians, Exod. ix. 20, 21. When Moses had told them that the Lord would send a grievous storm of hail, which would destroy every creature on whom it should fall, and warned them to gather in their servants and cattle from the field, we read that "he that feared the word of the Lord," because he believed Moses's declaration, "made his cattle and servants flee into the houses;" whereas, he that did not credit Moses's declaration, and, therefore, "regarded not the word of the Lord, left his servants and cattle in the field." As God's word is true, and his promises sure, whoever believes his word, and trusts his promises, will not be disappointed. Hence there is a constant connexion between faith and success. Of many instances of this kind referred to in Heb. xi. 32-34, we shall notice only one. Gideon was encouraged by an assurance of success against the enemies of his country: "Go in this thy might, and thou shalt save Israel from the hand of the Midianites; have not I sent thee?" And afterwards by a more special promise: "By the three hundred men that lapped, will I save you, and deliver the Midianites into your hand." Gideon, confiding in the divine promise, attacked and discomfited his enemies. He believed God, and, according to his faith, he acted, and he succeeded, Judges vi. and vii. A similar connexion subsists between unbelief and failure. The Israelites had a divine promise of conquering and possessing the land of Canaan. Had they uniformly believed this promise, and advanced boldly against the inhabitants, as Joshua and Caleb urged them, (Num. xiv.) they would infallibly have prospered. But when they doubted the word of the Lord, and kept back through fear, the consequence was, that they did not attack or expel the Canaanites, nor get possession of their territory. Thus the apostle accounts for their failure: "So we see that they could not enter in, because of unbelief," Heb. iii. 19. They who believed God's promise of temporal blessings, and ventured on it, obtained their object, Heb. xi. 33, 34. So they who believe the doctrines and promises of the gospel, and trust their souls in the Redeemer's hands, shall obtain eternal life, John iii. 14-16. Faith in Christ, in respect of its reality and efficacy, may be called living faith; whereas its counterfeit, which can have no efficacy, is properly called dead faith, James ii. 17. This dead or unproductive faith is not à different kind of faith from the true; it is, strictly speaking, not faith at all, even as a counterfeit piece of money is not money, or as a dead man is no man. Faith in Christ, in respect of the blessings connected with it, is called justifying, or saving faith, Rom. v. 1; Eph. ii. 8. In respect of its effects on the heart and dispositions, it is purifying or sanctifying faith. Acts xv. 9. In respect of its object, it is "the faith of the Son of God," or, "the faith of Christ," Gal. ii. 16, 20. In respect of its author, "it is the gift of God," Eph. ii. 8. To "live by faith," or "walk by faith," is to have the life regulated by an habitual prevailing regard to those doctrines, and invisible realities which are revealed to us in Scripture. A person may be said to live a life of faith, when the influence of spiritual invisible objects prevails in regulating his judgment, his affections and his conduct. There cannot be a more direct proof of the inveterate blindness and hardness of the human heart than this, that we do not believe many things which God declares, even when we are convinced that it is He that speaks. Yet that this is the fact, we are assured by Him who knows what is in man, and who cannot lie, 1 Cor. ii. 14; John iii. 11, 12; Eph. ii. 8; iv. 18. One cannot conceive more audacious impiety than thus to discredit the God of truth, and, in effect, to "make him a liar," 1 John v. 10. Though there is much guilt and depravity in unbelief, it does not follow that there is merit in faith. A man cannot claim reward for simply believing that to be true which he knows God has affirmed. So that when our justification is made to depend on our believing the truth, nothing can more expressly preclude every plea of merit on our part, Rom. iv. 16. FAITH, ARTICLE OF. See ARTICLE. FAITH, CONFESSION OF. See CONFESSION. FAITH, FATHERS OF THE, an ecclesiastical order founded by Paccanari, a Tyrolese enthusiast, and formerly a soldier of the Pope, under the patronage of the Arch-duchess Mariana. It was composed mostly of Jesuits, and put in operation at Rome, as a new form of the Society of Jesus; but they were never recognized by the secret superiors of the ancient Jesuits as their brethren. FAITH, IMPLICIT. See IMPLICIT FAITH. FAITHFULNESS. See FIDELITY. FAITHFULNESS, MINISTERIAL. See PASTOR. FAITHFULNESS OF GOD, is that perfection of his nature whereby he infallibly fulfils his designs, or performs 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 to 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 faithfulness of God. 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; Ps. lxxxiv. 11; Is. 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. 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. |