V R t 
thought a sufficient reason to deny its exist- 
ence. 
Indeed there seems to be a very close ana- 
logy between caloric and electric matter. 
Both of them tend to diffuse themselves 
equally, both of them dilate bodies, both of 
them fuse metals, and both of them kindle 
combustible substances. See Electricity. 
Mr. Achard has proved, that electricity 
' can be substituted for caloric even in those 
| cases where its agency seems peculiarly ne- 
f cessary ; for lie found that by constantly sup- 
! plying a certain quantity of the electric fluid, 
eggs could be hatched just as when they are 
kept at the temperature of 103°. An acci- 
dent indeed prevented the chickens from ac- 
tually coming out, but they were formed and 
living, and within two days of bursting their 
i shell. Electricity has also a great deal of in- 
fluence on the healing and cooling of bodies. 
Mr. Pictet exhausted a glass globe, the capa- 
I city of which was 1200. 199 cubic inches, till 
; the manometer within it stood at 1.75 lines. In 
the middle of this globe was suspended a ther- 
mometer, which hung from the top of a glass 
rod fixed at the bottom of tire globe, and 
going almost to its top. Opposite to the bulb 
of this thermometer two lighted candles were 
placed, the rays of which, by means of two 
concave mirrors, were concentrated on the 
j bulb. The candles and the globe were placed 
on the same board, which was supported by a 
non-conductor of electricity. Two feet and a 
I half from the globe there was an electrifying 
machine, which communicated with a brass 
ring at the mouth of the globe by means of a 
metallic conductor. This machine was kept 
working during the whole time of the experi- 
ment ; and consequently a quantity of elec- 
1 trie matter was constantly passing into the 
J globe, which, in the language of Pictet, 
formed an atmosphere not only within it, 
! but at some distance round, as was evident 
, from the imperfect manner in which the cau- 
dles burned. W hen the experiment began 
the thermometer stood at 49.8°. It rose to 
70.2° in 7.32". The same experiment was 
repeated, but no electric matter thrown in ; 
the thermometer rose from 49.8° to 70.2° in 
1 050 y ; so that the electricity hastened tiie 
heating almost a third. In the first experi- 
i ment the thermometer rose only to 71 . 3 °, but 
in the second it rose to 77 6 . This difference 
was doubtless owing to the candles burning 
better in the second than the first experi- 
ment; for in other two experiments made ex- 
actly in the same manner, the maximum was 
equal both when there was and was not elec- 
tric matter present. These experiments 
were repeated with this difference, that the 
candles were now insulated, by placing their 
candlesticks in vessels of varnished glass. 
The thermometer ro-e in the electrical va- 
cuum from 52.2° to 74.7° in 1050"; in the 
simple vacuum in 965". In the electrical 
Vacuum the thermometer rose to 77°; in the 
simple vacuum to 86°. It follows from these 
experiments, that when the globe and the 
Candles communicated with each other, elec- 
tricity hastened the heating of the thermo- 
meter; but that when they were insulated se- 
parately, it retarded it. One would be apt 
to suspect the agency of electricity in the 
following experiment of Mr. Pictet: into 
one of the brass cups formerly described, a 
small quantity of cotton was put to prevent 
the bull) of the thermometer from being 
VOL. I. 
1 tifoken. As the cup turned round, two dr 
three fibres of the cotton rubbed against the 
bulb, and without any other friction the ther- 
mometer rose five or six degrees. A greater 
quantity of cotton being made to rub against 
tiie bulb, the thermometer rose 15°. 
FRIDSTOL, mentioned in our antient 
writers among the immunities granted to 
churches, signifies a seat, chair, or place of 
peace and security, where criminals might 
find safety and protection: of these there 
were many in England, but the most famous 
was at Beverley, and that in St. Peter’s 
church at York, granted by charter of king 
Henry 1. 
FRIEND, or Quaker. A society of dis- 
senters from the church of England, obtained 
the latter appellation in the middle of the 
seventeenth century ; the former they had 
before applied, and continue to apply, to 
themselves. The first preacher of this society 
was George Fox, a man of humble birth, and 
illiterate. The undertaking to which he con- 
sidered himself called, that of promulgating 
a more simple and spiritual form of Christia- 
nity than any of those which prevailed, and 
of directing the attention of Christians to im- 
mediate Revelation, required little more 
reading than that of the Bible. A constant 
reference to the scriptures, w ith great zeal, 
courage, and perseverance, in preaching 
and suffering, did more than literature could 
Have done, to spread his doctrine among the 
middle and lower classes. By those who 
treated religion scientifically, it was, with a 
few exceptions, more warmly opposed than 
sufficiently investigated. Arguments of civil 
coercion, of which the Friends had a full, and 
from their stiffness more than a common 
share, have been found to recommend, in- 
stead of repressing dissent. A more liberal 
and laudable treatment of conscientious 
scruples has succeeded ; and it may be now 
said, in a better sense, respecting religion. 
Sub judice lis cst. 
The most prominent feature in the Friends’ 
view of Christianity is this: seeing, no man 
knoweth the Father but the Son, and he to 
whomsoever the Son will reveal him, and 
seeing the revelation of the Son is in and by 
the Spirit; therefore the testimony of the 
Spirit is that alone by which the true know- 
ledge of God is revealed. In this doctrine 
they agree in substance with the church of 
England, and all others who acknowledge 
the efficacy of grace. I’or in whatever way 
this is afforded to Christians, it is powerfully 
given to know and to do the will of God ; and 
the communication of grace may be termed, 
in strict consistency with the sense of the 
New Testament, a revelation of Christ in the 
Spirit. The Friends receive the Holy Scrip- 
tures as having proceeded from the revela- 
tions of the Holy Spirit; they account them 
the secondary rule for Christians, subordinate 
to the word, and therefore not the word of 
God. According to these they profess their 
belief in one God, as Father, Word, and 
Holy Spirit ; in one mediator, the word made 
flesh, Jesus Christ ; in the conception, birth 
life, miracles, death, resurrection, and as- 
cension of Jesus; and in the remission of sins 
thereby purchased for the whole world of' 
fallen mankind. Christ’s redemption -they be- 
lieve to be perfected in us by his second 
coming in Spirit; in which they who obey him 
are, through the obedience of faith, restored 
5 F 
F R b $7? 
from their state of alienation, and reconciled 
to God. They affirm, that tor this end there 
is given to every man a measure of the light 
61 C hrist, (called by their early preachers the 
light within) a manifestation ot the spirit to 
profit withal ; which discovers sin, reproves 
for it, leads out ot it, and if not resisted, will 
save from it, and lead on the Christian to 
perfection. In public worship they profess 
to wait on God in this gift, in order to have 
their conditions made manifest, in silence and 
retirement of mind. r l hey look for an extra- 
ordinary 7 motion of it tor vocal worship, and 
considering the qualification ot a minister as 
a further gilt which God confers, and of 
which the church ought to judge in the same 
spirit, they do not Unfit its exercise to anv 
decription of persons. They suffer some in- 
convenience hereby 7 , as they acknowledge, 
but they prefer bearing this to the establish- 
ing of any form of worship, save the lore- 
mentioned, waiting in silence. They do not 
baptize formally, or use the sign of the com- 
munion; they say the one has ceased as to 
obligation, and that the true administration 
ot the other is by thhspirit alone. 
1 hey deem it unlawful for Christians to 
swear at -all; and their affirmation in civil 
causes is made legal, instead of an oath, 
I hey refuse to “ learn war or to lift up the 
sword,” as well as to contribute directly to 
military proceedings. Yet as they inculcate 
implicit submission, actively or passively 7 , to 
Catsar, they neither resist nor evade the legal 
appropriation of their substance by him, as 
well to these as to ecclesiastical purposes. 
Against the claims of the clergy, as well as 
many other things apparently lawful, they 
say in their phraseology they have a testi- 
mony to bear. 
Some peculiarities, well enough known, 
ir j ai 'k them out from their fellow citizens: 
Simplicity in dress, in some instances, nearly 
amounting to an adherence to their original, 
'though not prescribed, costume ; simplicity 
of language, thou to one person, and with- 
out compliments ; simplicity in their manners 
of living; the non-observance of fasts and 
feasts; the rejection of those which they call 
the unchristian names of days and months; 
and the renunciation of the theatres and 
other promiscuous amusements, gaming, and 
the usual outward signs of mourning and 
rejoicing, may be considered as their Shib- 
boleth. 
They marry among themselves by a ce- 
remony or contract, religiously conducted, 
and bury their dead in the most simple man- 
ner. r l hey maintain their poor, and enforce 
their own rules, by means of an excellent sys- 
tem of discipline, founded by G. Fox. They 
receive approved applicants into their society 
by an act of monthly meeting, or particular 
congregation, and without subscription of ar- 
ticles. They disown in the same manner, 
after repeated admonition, not officially only,’ 
but actually extended, to offenders against 
morality, or their peculiar rules. The latter 
may be seen in a book entitled, <f Extracts 
from the Minutes and Advices of the Yearly 
Meeting of Friends, held in London, from its 
first institution:” their principles and doc- 
trines in Barclay’s Apology, and their history 
in a large work by William Sewel. 
FRIEZE, Freeze, or Frize, See Ar- 
chitecture, 
