FaAVCett, Joseph, minister of an Independent church at Waltlianistow, died 1804. He was a very )iopular preacher, and piililislied Sermons delivered at the Old Jewry (Lond. 1795, 2 vols. 8vo).
Fawkes, Guy " (properly Gnii)n\ the head of the conspiracy known by the name of the (iunpowder Plot, was born of a Protestant family in Yorkshire in the year 1570. He became a IJoman Catholic at an earl}' age, and served in the Spanish aimv in tlie Nether- lands. Inspired with fanatical zeal for his new r-"- liiiion, on his return to England he entered into a plot with several Catholic gentlemen for blowing up the king, his ministers, and the members of both houses at the opening of Parliament, November 5, 1605. Gnj' Fawkes was taken with the burning match in his hand, tried, and, after being put to the torture, was publicly executed January SI, 1G06. In remembrance of this event, in most English towns, but i>articularl3' in Lon- don, a grotesque figure, stuffed with straw, is carried about the streets on the 5th of November, and finally' committed to the flames. A political and religious siiinification was again imparted to this custom by wliat was called 'the papal aggression' in the year 1850, when the figure of cardinal Wiseman (q. v.) was substituted for that of Guy Fawkes." — Chambers, En- cyclipvdia, s. v. See Gunpowder Plot.
Faydit, Pierre, a priest of the French Oratory, was born at Eiom, in the Auvergne, in the first half of the 17th century. He was in 1(571 excluded from the Oratory for having published, in spite of the pro- hiliition of his superiors, from the Cartesian point of view, a work On the Human Mind(De M(nte Ihiniana). "While pope Innocent XI was quarrelling with the French government, Faj-dit, in a sermon on St. Pol}'- carp, preached against the pope, whose conduct he compared with that of popj Victor toward the Asiatic liishops. The view exjiressed in these sermons he re- futed himself in another sermon published at Liege ; but in 1087 ho again published at IMaestricht an ex- tnict from his first sermon, with jiroofs for the facts <lMoted in it. In consequence of an Essay on the Trin- ity, in which he seemed to favor Tritheism, he was im- prisoned in 1696 at St. Lazarus. Subsequently he was ordered to withdraw to his native city, where he con- tinued to compile quarrelsome works, attacking witli ridiculous arguments some of the best works of his age, such as Fenelon's Tilemaque and Tillemont's Me-
moires Ecclesiastiques. He died in 1709. — Hoefer, Nouv. Blag. Gener. xvi, 229. (A. J. S.)
Fear of God. I. Old Testament . — There is no mention in the Scriptures of the sentiment of fear in the relations between man and God before the fall of Adam. After the transgression, Adam says, " I heard thj' voice in the garden, and I was afraid" (Gen. iii, 10). Fear of God (nini rx"""!) stands thus in close connection with conscience, and with the fact of actu- al or possible sin. We are probably justified in infer- ring from the narrative in Genesis that the sentiment of fear, in relation to God, is one of the consequences of Adam's sin. Since the Fall, fear is a natural and proper feeling on the part of dependent man with re- gard to the infinite God whom he has offended. De- pendence alone, without the consciousness of sin, or of sinful tendencies and possibilities, would not engen- der fear. In sinful beings, however, fear is useful and necessary as a preventive and safeguard against trans- gression. As such it is enjoined in the 0. T. especial- \y. (Compare Exod. i, 17; Deut. vi, 2; Prov. iii, 7; xiv, 2.) So in O. T. we find practical piety generally described as the fear of God : "The fear of the Lord is the beginning of knowledge" (Prov. i, 7) ; Jol) xxviii, 8, " Behold, the fear of the Lord, that is wisdom, and to depart from evil is understanding ;" '' The fear of the Lord is clean, enduring forever" (Psa. xix, 9). Fear, thus coming to be almost, if not quite, synony- mous with piety, did not (under the old covenant) ex- clude filial and even cheerful trust in God, and delight in his law and in his worship ; the Psalms abound in illustrations of this. Under this covenant, too, the law of love prevailed (Deut. vi, 5, " And thou shalt love the Lord thy God with all thine heart, and with all thy soul, iiud with all thy might"). The promise of a new covenant, also, added the grace of hope to the experi- ence of O. T. believers (Jer. xxxi, 31-34). But a fear which is conjoined with love and hope is not a slavish f^ar, but rather filial fear, veneration (compare Deut. xxxii, 6 ; Hosea xi, 1 ; Isa. i, 2 ; Ixiii, 16 ; Ixiv, 8). Nevertheless, the sense of the filial relation to God through Christ, such as appears in the N. T., was want- ing in the old covenant, and fear was, perhaps, under that covenant, the prevailing element in the conscious- ness of believers, so far as their relation to God was concerned.
II. In the sphere of the N. T., the fear of Gcd, in the sense of slavish or untrusting dread, is completely dis- pelled. True, in the economy of salvation through Christ fear finds a useful place as a preventive of neg- ligence and carelessness in religion, and as an induce- ment to penitence (2 Cor. v, 11; vii, 1; Phil, ii, 12; Eph. V, 21 ; Heb. xii, 28, 29), and is enforced in this sense by Christ himself (Matt, x, 28). But as Chris- tian experience deepens, and the soul is consecrated to God, the sense of fear vanishes, and love takes its place (Rom. viii, 15 ; 2 Tim. i, 7; 1 John iv, 18). On the other hand, where there is nothing more than the form of Christian life, without its inward power, the old Jewish and even pagan fear springs up. So tlic Poniish Churcli does not admit a free and direct ap- proach to Gild, but demands the intercession of saints, etc., and makes of the sacrament of the Lord's Supper, in which Christians are lovingly to surround his table, a tremendous and fearful mystery. In Protestant the- ology, on the contrary, the fear to approach God is considered as a consequence of the Fall, and fice ac- cess to him is held to be an essential clement of true Christian life. Edwards, in his Treatise on Rdlgtons Affections, remarks as follows on the relations of fear and sin : " For so hath God contrived and constituted things, in his dis4)ensations towards his own people, that when their love decays, and the exercises of it fail or become weak, fear should arise; for tlien they need it to restrain them from sin, and to excite them to care for the good of their souls, and so to stir them