original fancy, is sense. iii. 3 :-caused
by the pressure of external things upon
our organs. ibid.

what it is the Greeks call fancy. iii. 4.-
signifies appearance. ibid. :—as proper to
one sense as to another. ibid.

fancies are motions within us, relics of
those made in sense. iii. 11, 38-9.
fancy without judgment, not commended
as a virtue. iii. 57-a great fancy with-
out steadiness and direction to some end,
one kind of madness. iii. 58.

without the passion of the desire of
power, no great fancy, or much judg-

ment, iii. 61.

celerity of fancy, its effect. iii, 701:—it
and judgment may have place in the
same man, by turns. iii. 702.

judgment and fancy, their several opera-
tions. iv. 449 :—celerity of fancy consists
in what. ibid. :-the marvellous effects to
the benefit of mankind produced by fancy
guided by the precepts of true philoso
phy. iv. 449-50,

FASTING-for the dead, is either for ho-

nour's sake to their persons, or for the
particular damage of the mourner. iii.

628.
FATE properly, the word spoken, iii, 409 :
-is taken in the same sense as the word
of God, signifying his power &c. ibid.
FATHER-in the state of nature, without
the declaration of the mother cannot be
known. iii. 187. ii. 117:-
:- the right of
dominion determined by the civil law
for the most part, but not always, in fa-
vour of the father, ibid.

if the mother be his subject, the child
is in his power. iii. 188:-the father and
mother, before commonwealth, are ab-
solute sovereigns. iii. 222:-lose of their
authority only so much as the law taketh
from them. ibid.

the father of every man was originally
his sovereign lord. iii. 329:-does not,
by the institution of sovereign power,
lose the honour due for education. ibid.
the Ancient Fathers, men that might too
easily believe false reports. iii. 686-
their writings contain somewhat of ap-
paritions, ghosts, and of the traditions
called the unwritten word of God. ibid.:
-suspected not the abuse of the power
of the Roman Church, nor had benefit by
it. iii. 687:-were men without great
knowledge of natural causes. ibid.

whether in the state of nature, the son
may without doing injury kill his father.
ii. 10, n.

not obliged by covenant to testify against
the son &c. ii. 26.

the property of the father descends to
the son, by the law of nature. ii. 41:-
the son has no property distinct from his
father's. ii. 84, n. 157.

FAWNS-the woods filled by the Gentiles
with fawns and nymphs. iii. 99.
FEALTY-is homage confirmed by an oath.
vi. 73, 156.

FEAR-and hope, how named from alter-
nate aversion and appetite. i. 409:—fear
without hope, called hate. ibid.

aversion, with opinion of hurt from the
object. iii. 43.

any quality that makes a man beloved
or feared of many, is power. iii. 75.
is dishonourable, why. iii. 79.

of death and wounds, disposes men to
obey a common power. iii. 86:-of op-
pression, disposes men to anticipate or to
seek aid by society. iii. 88.

in what sense said by some of the old
poets, that the gods were created by hu-
man fear. iii. 95.

fear holds men to their covenants. iii.
129:-of power invisible, or of the power
of men. ibid.

is consistent with liberty, how. iii. 197:
-all actions done for fear of the law, are
actions which there was liberty to omit.
ibid.

of all passions, that which inclines men
most to peace. iii. 285.

bodily fear, the only fear that justifies the
act. iii. 285:-crimes committed in duels,
through fear. iii.286:-crimes committed
through the fears of superstition. ibid.
is a confession of power. iii. 353.
disposes sometimes to the desertion of
the public defence. iii. 701-2:-no re-
pugnance between fearing the laws, and
not fearing a common enemy. iii. 702.
is the origin of all society. ii. 6, 206-7.
answer to the objection, that if men were
mutually afraid of one another, they
could not endure each others looks. ii.
6, n.

is foresight of future evil. ii. 6, n.:-to
provide that they may not fear, is inci-
dent to the fearful. ibid.

the cause of mutual fear arises from the
natural equality of man, and his will to
hurt. ii. 6. iv. 82:-makes men desire to
quit the state of nature, and get allies.
ii. 12.

is what. iv. 32:-nothing but fear can, in

the state of nature, justify taking away

life. iv. 118.

disposes to rebellion, how. iv. 201.

just fear dispenseth not with the precepts of God, but extenuateth the fault, how. v. 291. FELICITY-Continual success in obtaining the things from time to time desired. iii. 51, 85. iv. 33:-the felicity ordained by God for them that devoutly honour him, will be known only when enjoyed. ibid.: -of this life, consists not in the repose of a mind satisfied. iii. 85.

of beasts, the only felicity the enjoyment of their daily food and lusts. iii. 94. extraordinary felicity, one of three only testimonies of divine calling. iii. 107:— the opinion of the felicity of another, can be expressed only by words. iii. 349. consists not in having prospered, but in prospering. iv. 33.

FELONY-the meaning and derivation of the word. vi. 80-2:-whether treason is felony. vi. 84.

who. vi. 88.

felo de se, felony comprehends both robbery and theft. vi. 91:-cutting and carrying away, without laying down, another man's wheat or grass, is not felony, why. vi. 91-4:-nor stealing a box of charters. vi.

92.

the punishment of. vi. 129:-instances of beheading for felony. vi. 130:-an innocent man accused of felony flieth for fear, and is afterwards found not guilty, he shall forfeit his goods and chattels. vi.137. FERMENTATION-the motion which congregates homogeneous, and dissipates heterogeneous bodies. i. 324. vii. 134:in the parts of the air, how caused by the simple circular motion of the sun. i. 449. FERVOR-all fervor not caused by fire. i. 324-when heat found in it, caused by fermentation. i. 325.

FEVER-rebuked by Christ. iii. 68. FICTION-definition of fiction of the mind. iv. 11.

FIDEJUSSOR-what. iii. 152.

FIDELITY—a branch of natural justice. iii.

259.

FIFTH-MONARCHY MEN-their party in the Civil War. vi. 167:-one of the brood hatched by the presbyterians. vi. 333:— their tenet, what. vi. 391.

FIGURE―the variety of figures, arises out of the variety of motions by which made. i. 69-70.

is quantity, determined by the situation of all its extreme points. i. 202:-like figures, what. ibid. :-figures alike placed. ibid.-whether any figure be like or un

like to any other proposed figure, how to be known. ibid.

figure deficient, what. i. 247:—complete, what. ibid. :-complement of a deficient figure, what. ibid.: — deficient figure made by a quantity decreasing to nothing by proportions proportional and commensurable, is to its complement in what proportion. ibid. :-the magnitudes of all deficient figures, whose bases decrease in proportions proportional to those by which their altitudes decrease, how to be compared with the magnitudes of their complements, and of their complete figures. i. 251.

how three-sided deficient figures may be described. i. 253.

how to draw a straight line touching a deficient figure in any point. i. 256:—in what proportion a deficient figure exceeds a rectilineal triangle of the same altitude and base. ibid. :-in what proportion the solids of three-sided deficient figures exceed a cone of the same altitude and base. i. 258.

how to describe in a parallelogram a plain deficient figure, so that it be to a triangle of the same base and altitude as another deficient figure, plain or solid, twice taken, is to the same deficient figure together with the complete figure in which it is described. i. 259:-the proportions of the spaces described with accelerated velocity in determined times, to the times themselves, the velocity being accelerated in various degrees in the several times. i. 260-62:-if the velocity varies as the time, it increases as the numbers in immediate succession from unity. i. 262-if it varies as the square of the time, it increases as the numbers from unity, missing every other number. i. 263:-if as the cubes of the times, then as the numbers from unity, missing two in every place. ibid.

if any line or superficies decrease in proportions commensurable to the proportions of the times in which they decrease, the magnitudes of the figures described may be known. i. 264.

the principle of philosophy, which is the foundation of the doctrine of deficient figures. i. 264.

the causes which determine the quantities of two deficient figures, whereof one is the complement of the other, differ in what. i. 264.

by describing deficient figures in a parallelogram, may be found any number of mean proportionals between two given straight lines. i. 267.

UNIV

Ixix

France as we use the word felon. vi. 81: -signifieth what. ibid. FINCH-Chancellor, his flight. vi. 270. FIRE-warms, not because it is body, but because it is hot. i. 121.

how generated from the sun. i. 450.
is said to be generated, when a body by
the motion of its parts both heats and
shines at once. i. 451:—is not a body
distinct from matter combustible, but the
matter itself when it shineth and heateth.
ibid. :-cause of the shining and heating
in body, is the cause of the generation of
fire. ibid.

how generated by the collision of two
flints. i. 453.

generates an endeavour to simple motion, how. i. 455.

makes some things soft, others hard, why. i. 455-6.

hay laid wet together in a heap, why it becomes heated. i. 456.

generated by attrition. i. 459:-caused
by the endeavour of the fluid particles to
get out. ibid.

why it makes black any combustible
matter before burning. i. 464.
hardens by evaporation. i. 477.

a man born blind, from hearing it talked
of and feeling it may know that there is
such a thing as fire, but cannot have an
idea of it in his mind such as they have
that see it. iii. 93.

one of the gods of the Gentiles. iii. 99. is the only lucid body here on earth. iv. 6:-worketh by motion equally every way. ibid.-being enclosed, is extinguished. ibid. :—works by dilatation and contraction alternately. ibid. :-produces thereby motion in the brain, how. iv.6-7. is what. vii. 119:-is not flame. ibid. :how generated by friction. vii. 124. FISH-why not pressed to death at the bottom of the sea. vii. 13, 139-141. FITZHERBERT-De Natura Brevium. vi. 39. FITNESS-the particular power or ability for that whereof a man is said to be worthy. iii. 84.

FLAME is greater or less of matter compounded of hard little bodies, as they fly out in greater or less quantities. i. 454: -why wood and other things flame with a manifest mixture of wind. ibid. is nothing but an aggregate of shining particles. i. 455. vii. 30, 119:-the cause of, what. ibid. vii. 29-30.

why glass is easily melted by blowing the small flame of a candle. i. 455. FLATTERY-is seeming kindness. iii. 89.

vi. 32.

FLEETWOOD-vi. 402, 403:-made lieutenant-general. vi. 408. FLEXION-supposes mutation in respect of situation in respect of the smallest parts of the body bent. i. 343:-causes an accession from the interior to the exterior parts. ibid.

FLUID-what bodies so called. i. 334, 425: -conceived by some to consist of small grains of hard matter. i. 417:-may be conceived to be of its own nature as homogeneous as either an atom, or as vacuum itself. ibid.

divides itself into parts perpetually fluid. i. 426.

intermingled with atoms and confined in a small space, how it becomes hard. i. 476-7.

fluid bodies, the more swiftly they descend, the smaller the particles into which they are dissipated. i. 513.

fluid bodies are made cold by the pressure of the air. i. 472, 522:-no fluid body has any gravity in its own element. vii. 13.

FLUX and REFLUX-See TIDES, SEA. FOOL-a natural fool may nod to the strokes of the clock, but can never know what hour it strikes. iii. 22. fools value words by the authority of an Aristotle, or of any doctor if but a man. iii. 25.

hath said, there is no such thing as justice. iii. 132:-hath said in his heart, there is no God. ibid. iv. 293.

over natural fools no law. iii. 257 ::-incapable of just and unjust. ibid. FORCE-cannot be said to have quantity, otherwise than by motion and solid. i. 26. is velocity of motion computed in every part of the magnitude moved. i. 115:is impetus quickness of motion, multiplied either into itself, or into the magnitude of the movent. i. 212. FORGIVENESS-is the restitution of liberty. iii. 126.

FORM-of a body, its essence, inasmuch as generated. i. 117:-by production or perishing of accident, the subject is said to be changed, of form, to be generated or destroyed. i. 118.

is

power, as recommending to the favour of women and strangers. iii. 75. iv. 38. matter, body, and form. iv. 309. FORTITUDE-magnanimity in danger of death or wounds. iii. 44.

the cause, and not the degree of daring, makes fortitude. iii. 147. ii. 49.

is the faculty of resisting those dangers
which are more hardly declined than
overcome. ii. 49:-is a precept of reason.
ibid.
FORTUNE-good, if lasting, why honoura-
ble. iii. 79. iv. 39:-ill-fortune and losses,
dishonourable. ibid. ibid.

all men inquisitive of the causes of their
own good and evil fortune. iii. 94:-
which for the most part invisible. ibid.:
-have nothing to accuse of their for-
tune but some power invisible. iii. 95.
the solicitude for, inclines to fear and
hinders from the search of the causes of
other things. iii. 96 :-occasions the
feigning of many gods. ibid.

hoped for superstitiously, from things
having no part in the causing of it. iii.
97: the declarations of powers invisible
concerning good and evil fortune, how
guessed at by men. iii. 98.

their own ignorance invoked by the
Gentiles under the name of Fortune. iii.
100-men made to believe that they
should find their fortunes at the oracles
of Delphi, Delos &c. iii. 102:—or in the
leaves of the Sybils. ibid. :-or in the
speeches of madmen, supposed to be pos-
sessed. ibid. :-or in the stars at their na-
tivity. ibid.:—or in thumomancy.ibid.:-
or in necromancy. ibid. :—or in augury.
ibid. :-or in haruspicina. ibid. :—or in
dreams, or in the chattering of birds.
ibid. :-or in metoposcopy or palmistry.
ibid. :-
:—or in omina, portenta, and ostenta.
iii. 103.

is put by the Schools for the cause of
things contingent. iii. 679.

good fortune, is but the favour of God. iv.
38.

FRANCE-silly young men that affect a
broken English, in order to be thought
perfect in the French language. iv. 342.
FRAUD-and force, the two cardinal virtues
in war. iii. 115.

to anything but bodies, are abused. iii.

197.

the way is free, a free gift, to speak freely,
what they mean. iii. 197:-free-will, what.
ibid.

he is free, that can be free when he will.
iii. 252.

the questions about free-will, are philo-
sophical. ii. 318. iv. 182:-are matter of
controversy amongst other than Chris-
tians. iv. 182.

he is free to do a thing, that may do or
forbear as he has the will. iv. 240, 275.
free from compulsion and free from neces-
sitation, how to be distinguished. iv.
261-2.

free agent, the ordinary definition of, non-
sense. iv. 275.

free-will, not mentioned amongst ancient
philosophers, nor the early Christians.
v. 1-a doctrine introduced by the
Church of Rome. ibid. :-cast out by
Luther and Calvin, but introduced again
by Arminius. v. 1-2:-became in some
part the cause of the following troubles.

v. 2.

a free agent, he that has not yet made
an end of deliberating. v. 352.
the controversy between the episcopa-
lians and presbyterians about free-will.

vi. 241.

FREEZE-See ICE, SNOW, WATER.
FRENCHMAN-a name that formerly com-
prehended all foreigners, especially the
Normans. vi. 84.

FRIAR-monks and friars, why exempt
from the tributes and tribunals of the
state. iii. 609-their numbers in many
places enough to furnish an army for
the Church militant to fight against
their princes. iii. 610:-are bound by
vow of simple obedience to their supe-
riors. iii. 681.

the order of preaching Friars, came up
when. vi. 183.

FRIENDS-to have friends, is power. iii. 74.
FRIGUS-the Latin word, whence. vii. 126.
FRITH-of Forth, now become the bound
betwixt the two nations. vi. 374.
FRUGALITY-in poor men, a virtue. iii. 89:
-maketh a man unapt to achieve such
actions as require the strength of many
men at once. ibid.
FRUITION-is the delight in the end at-
tained. iv. 32.

FULL-and empty, what. i. 107.
FURY-madness from excess of pride. iii.62.
the Furies, the spiritual officers of the
Hell of the Gentiles. iii. 100:-under
that name the Gentiles invoked their
own rage. ibid.