ADVERTISEMENT.

THE American publisher of Buck's Theological Dictionary informs the public, that THIS edition is publish@ed from a GENUINE COPY received DIRECT FROM MR. CHARLES BUCK PREVIOUS TO HIS DEATH, and that nothing is omitted or altered, neither have any additions been deemed necessary, excepting the account of the CUMBERLAND PRESBYTERIANS in the body of the work, and an APPENDIX containing an account of the METHODIST and PRESBYTERIAN SOCIETIES in the United States, written by leading members of said Societies, so that none can doubt their impartiality. Had any alterations been made in the THEOLOGICAL DICTIONARY, no matter by what sect or individual, the work might not have been valued as IMPARTIAL, and must have lost its popularity and usefulness, if not its truth and merit!-Buck himself, says, in the preface annexed, "The work is not intended to serve a party, to encourage bigotry, nor strengthen prejudice, but for the service of TRUTH! If it have merit, it will go down to posterity; if it have none, the sooner it dies and is forgotten the better!"

Thus far this work, UNALTERED, has lived; and not less than FIFTY THOUSAND copies of the genuine. edition are in families of various denominations in the United States.

Persons desirous of obtaining the GENUINE EDITION, as originally WRITTEN and PUBLISHED by the Rev. CHARLES BUCK, should order WOODWARD'S EDITION, which contains about 150 pages more than any other Edition.

KNOWLEDGE, in a great measure, forms the true dignity and happiness of man: it is that by which he holds an honourable rank in the scale of being, and by which he is rendered capable of adding to the felicity of his fellow-creatures. Every attempt, therefore, to enlarge its boundaries, and facilitate its acquisition, must be considered as worthy of our attention and regard. The present work is designed to promote these valuable and important ends.

The plan of conveying knowledge by dictionaries has been long established, and well received in the republic of letters. A dictionary, however, of a religious and ecclesiastical nature was still a desideratum in the religious world; for although we have had dictionaries which explained Scripture terms, yet it is evident these could not embrace the history of the church since the sacred canon was concluded, nor explain the numerous terms which have been used; nor, indeed, point out the various sects and denominations which have subsisted since that time. I do not mean, by these remarks, to depreciate the valuable works above referred to: I am sensible of their excellencies, and I have no wish to undervalue them in order to exalt my own. This work, however, is of a different nature, as the reader will easily see, if he takes the trouble to compare and examine.

There may, doubtless, be defects in this publication which may have escaped my attention; but whoever considers the various books that must have been consulted; the discriminations that were necessary to be made; the patient investigation required; and the toil of selecting, transcribing, and composing, must be convinced that it has been attended with no small difficulty. The advantages, however, which my own mind derived from the work, and the probability of its being useful to others, greatly encouraged me in its prosecution. Besides, to be active, to be useful, to do something for the good of mankind, I have always considered as the honour of an intelligent being. It is not the student wrapt up in metaphysical subtilties; it is not the recluse living in perpetual solitude; it is not the miser who is continually amassing wealth, that can be considered as the greatest ornaments or the greatest blessings to human society:-it is rather the useful than the shining talent that is to be coveted.

Perhaps it may be said, the work is tinctured too much with my own sentiments, and that the theology is too antiquated to please a liberal, philosophising, and refined age. In answer to this, I observe, that I could do no other, as an honest man, than communicate what I believed to be the truth. It is a false liberality to acquiesce with every man's opinion, to fall in with every man's scheme, to trifle with error, or imagine there is no difference between one sentiment and another: yet, notwithstanding this declaration, I trust the features of bigotry are not easily discernible in this work; and that, while I have endeavoured to carry the torch of Truth in my hand, I have not forgotten to walk in the path of Candour.

It is almost needless here to say, that I have availed myself of all the writings of the best and most eminent authors I could obtain. Whatever has struck me as important in ecclesiastical history; whatever good and accurate in definition; whatever just views of the passions of the human mind; whatever terms used in the religious world; and whatever instructive and impressive in the systems of divinity and moral philosophy, I have endeavoured to incorporate in this work. And in order to prevent its being a dry detail of terms and of dates, I have given the substance of what has been generally advanced on each subject, and occasionally selected some of the most interesting practical passages from our best and celebrated sermons. I trust, therefore, it will not only be of use to inform the mind, but impress the heart; and thus promote the real good of the reader. The critic, however, may be disposed to be severe; and it will, perhaps, be easy for him to observe imperfections. But be this as it may: I can assure him I feel myself happy in the idea that the work is not intended to serve a party, to encourage bigotry, nor strengthen prejudice, but "for the service of Truth, by one who would be glad to attend and grace her triumphs; as her soldier, if he has had the nanour to serve successfully under her banner; or as a captive tied to her chariot wheels, if he has, though undesignedly, committed any offence against her." After all, however, what a learned author said of another work I say of this:"If it have merit, it will go down to posterity; if it have none, the sooner it dies and is forgot the better "

CHARLES BUCK.

A

THEOLOGICAL DICTIONARY.

ABB

A.

ABB

ABBA, a Syriac word, signifying Fa- to commission a priest to act for them.

They have even a kind of episcopal jurisdiction, as well as some abbots who are exempted from the visitation of their diocesan.

ther. It is more particularly used in the Syriac, Coptic, and Ethiopic churches, as a title given to the bishops. The bishops themselves bestowed the title Abba more eminently on the bishop ABBEY, a monastery, governed by a of Alexandria, which occasioned the superior under the title of Abbot or people to give him the title of Baba or Abbess. Monasteries were at first noPapa; that is, Grandfather: a title thing more than religious houses, whi which he bore before the bishop of ther persons retired from the bustle of Rome. It is a Jewish title of honour the world to spend their time in solitude given to certain Rabbins called Tana-and devotion: but they soon degenerated ites: it is also used by some writers of from their original institution, and prothe middle age for the superior of a cured large privileges, exemptions, and monastery. St. Mark and St. Paul use riches. They prevailed greatly in Brithis word in their Greek, Mark xiv. 36. tain before the reformation, particularRom. viii. 15. Gal. iv. 6. because it was ly in England; and as they increased in, then commonly known in the syna- riches, so the state became poor, for gogues and the primitive assemblies of the lands which these regulars possess the Christians. It is thought by Selden, ed could never revert to the lords who Witsius, Doddridge, and others, that gave them. These places were wholly Saint Paul alluded to a law among the abolished by Henry VIII. He first ap Jews which forbade servants or slaves pointed visitors to inspect into the lives to call their master Abba, or Father; of the monks and nuns, which were and that the apostle meant to convey found in some places very disorderly; the idea that those who believed in upon which the abbots, perceiving their Christ were no longer slaves to sin; but dissolution unavoidable, were induced being brought into a state of holy free-to resign their houses to the king, who dom, might consequently address God as their Father.

by that means became invested with the abbey lands; these were afterwards ABBE. The same with ABBOT, granted to different persons, whose dewhich see. Also the name of curious scendants enjoy them at this day: they popular characters in France; who are were then valued at 2,853,000l. per anpersons who have not yet obtained any num; an immense sum in those days. precise or fixed settlement in church-Though the suppression of these or state, but most heartily wish for and would accept of either, just as it may happen. In the mean while their prívileges are many. In college they are the instructors of youth, and in private families the tutors of young gentlemen..

houses, considered in a religious and political light, was a great benefit to the nation, yet it must be owned, that, at the time they flourished, they were not entirely useless. Abbeys were then the repositories as well as the seminaries of learning: many valuable books ABBESS, the superior of an abbey or and national records have been preconvent of nuns. The abbess has the served in their libraries; the only plasame rights and authority over her nuns ces wherein they could have been safethat the abbots regular have over their ly lodged in those turbulent times. Inmonks. The sex, indeed, does not al-deed, the historians of this country are low her to perform the spiritual func- chiefly beholden to the monks for the tions annexed to the priesthood, where- knowledge they have of former nationwith the abbot is usually invested; but al events. Thus a kind Providence there are instances of some abbesses overruled even the institutions of super who have a right, or rather a privilege, Il stition for good. See MONASTERY:

ABLUTION, a ceremony in use among the ancients, and still practised in several parts of the world. It consisted in washing the body, which was always done before sacrificing, or even entering their houses. Ablutions appear to be as old as any ceremonies, and external worship itself. Moses enjoined them, the heathens adopted them, and Mahomet and his followers have continued them. The Egyptians, the Greeks, the Romans, the Jews, all had them. The ancient Christians had their ablutions before communion, which the Romish church still retain before their mass, and sometimes after. The Syrians, Copts, &c. have their solemn washings on Good Friday; the Turks also have their ablutions, their Ghast, their Wodou, Aman, &c.

ABBOT, the chief ruler of a monas-gether including the whole system of tery or abbey. At first they were lay- the Ignicold, or worshippers of fire. men, and subject to the bishop and ABILITY. See INABILITY. ordinary pastors. Their monasteries being remote from cities, and built in the farthest solitudes, they had no share in ecclesiastical affairs; but, there being among them several persons of learning, they were called out of their deserts by the bishops, and fixed in the suburbs of the cities; and at length in the cities themselves. From that time they degenerated, and, learning to be ambitious, spired to be independent of the bishops, vhich occasioned some severe laws to be made against them. At length, however, the abbots carried their point, and obtained the title of lord, with other badges of the episcopate, particularly the mitre. Hence arose new distinctions among them. Those were termed mitred abbots who were privileged to wear the|| mitre, and exercise episcopal authority within their respective precincts, being exempted from the jurisdiction of the Dishop. Others were called crosiered abbots, from their bearing the crosier, or pastoral staff. Others were styled æcumenical or universal abbots, in imitation of the patriarch of Constantinople, while others were termed cardinal abbots, from their superiority over all other abbots. At present, in the Roman catholic countries, the chief distinctions are those of regular and commendatory. The former take the vow and wear the habit of their order; whereas the latter are seculars, though they are obliged by their bulls to take orders when of proper age.

ABELIANS, or ABELONIANS, a sect which arose in the diocese of Hippoo in Africa, and is supposed to have begun in the reign of Arcadius, and ended in that of Theodosius. Indeed, it was not calculated for being of any long continuance. They regulated marriage after the example of Abel, who, they pretended, was married, but lived in a state of continence: they therefore allowed each man to marry one woman, but enjoined them to live in the same state. To keep up the sect, when a man and woman entered into this society, they adopted a boy and a girl, who were to inherit their goods, and to marry upon the same terms of not having children, but of adopting two of differ

ent sexes.

ABESTA, the name of one of the sacred books of the Persian Magi, which they ascribe to their great founder Zoroaster. The Abesta is a commentary ou two others of their religious books, called Zend and Pazend; the three to

ABRAHAMITES, an order of monks exterminated for idolatry by Theophilus, in the ninth century. Also the name of another sect of heretics who had adopted the errors of Paulus. See PAULICIANS.

ABSOLUTION signifies acquittal. It is taken also from that act whereby the priest declares the sins of such as are penitent remitted. The Romanists hold absolution a part of the sacrament of penance: and the council-of Trent and that of Florence declare the form or essence of the sacrament to lie in the words of absolution. "I absolve thee "of thy sins." According to this, no one can receive absolution without the privity, consent and declaration of the priest; except, therefore, the priest be. willing, God himself cannot pardon any man. This is a doctrine as blasphemous as it is ridiculous. The chief passage on which they ground their power of absolution is that in John xx. 23: "Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained.” But this is not to the purpose; since this was a special commission to the apostles themselves, and the first preachers of the Gospel, and most probably referred to the power he gave them of discerning spirits. By virtue of this power, Peter struck Ananias and Sapphira dead, and Paul struck Elimas blind. But, supposing the passage in question to apply to the successors of the apostles, and to ministers in general, it can only import that their office is to preach pardon to the penitent, assuring those who believe that their sins are forgiven through the merits of Jesus Christ; and that those

who remain in unbelief are in a state of on all days commonly called fish days. condemnation. Any idea of authority || The like injunctions were renewed ungiven to fallible, uninspired men to ab- der queen Elizabeth; but at the same solve sinners, different from this, is un- time it was declared, that this was done scriptural; nor can I see much utility not out of motives of religion, as if there in the terms ministerial or declarative were any difference in meats, but in faabsolution, as adopted by some divines, vour of the consumption of fish, and to since absolution is wholly the preroga- multiply the number of fishermen and tive of God; and the terms above-men- mariners, as well as to spare the stock tioned, may, to say the least, have no of sheep. See FASTING. good influence on the minds of the ignorant and superstitious.

ABSTINENTS, a set of heretics that appeared in France and Spain about the ABSTEMII, a name given to such end of the third century. They are suppersons as could not partake of the cupposed to have borrowed part of their of the eucharist, on account of their natural aversion to wine.

opinions from the Gnostics and Manicheans, because they opposed marriage, condemned the use of flesh meat, and placed the Holy Ghost in the class of created beings.

ABYSS, in a general sense, denotes something profound; in its literal sense it signifies without a bottom; in a more particular sense it denotes a deep mass

which in our version is rendered the seas, and elsewhere the great deep. Abyss is likewise used to denote the grave or common receptacle of the dead, Rom. x. 7: also hell, or the bottomless pit, Luke viii. 31. Rev. ix. 1. Rev. xi. 7. See DELUGE.

ABSTINENCE, in a general sense, is the act of refraining from something which we have a propension to or find pleasure in. It is more particularly used for fasting or forbearing of necessary food. Among the Jews, various kinds of abstinence were ordained by their law. Among the primitive Chris-or fund of waters. In this last sense the tians, some denica themselves the use word is used in the Septuagint for the of such meats as were prohibited by that water which God created at the beginlaw; others looked upon this abstinence ning with the earth, which our translawith contempt; as to which Paul gives tors render by deep. Thus it is that his opinion, Rom. xiv. 1. 3. The coun- darkness is said to have been on the face cil of Jerusalem, which was held by the of the abyss, Gen. i. 2. Abyss is also apostles, enjoined the Christian converts used for an immense cavern in the earth, to abstain from meats strangled, from wherein God is supposed to have colblood, from fornication, and from idola-lected all those waters on the third day, try, Acts xv. Upon this passage, Dr. Doddridge observes, "that though neither things sacrificed to idols, nor the flesh of strangled animals, nor blood, have or can have any moral evil in them, which should make the eating of them absolutely and universally unlawful; yet they were forbidden to the Gen- ABYSSINIAN CHURCH, that tile converts, because the Jews had such which is established in the empire of an aversion to them, that they could not Abyssinia. They are a branch of the Converse freely with any who used them. Copts, with whom they agree in adThis is plainly the reason which Jamesmitting only one nature in Jesus Christ, assigns in the very next words, the 21st and rejecting the council of Chalcedon; verse, and it is abundantly sufficient. whence they are also called MonophyThis reason is now ceased, and the ob- sites and Eutychians, which see. The ligation to abstain from eating these Abyssinian church is governed by a things ceases with it. But were we in bishop styled apuna. They have calike circumstances again, Chrisan cha- nons also, and monks. The emperor rity would surely require us to lay our-has a kind of supremacy in ecclesiastical selves under the same restraint."--The matters. The Abyssinians have at dispiritual monarchy of the western world vers times expressed an inclination to introduced another sort of abstinence, be reconciled to the see of Rome; but which may be called ritual, and consists rather from interested views than any in abstaining from particular meats at other motive. They practise circumcicertain times and seasons, the rules of sion on females as well as males. They which are called rogations. If I mis-eat no meats prohibited by the law of take not, the impropriety of this kind Moses. They observe both Saturday of abstinence is clearly pointed out in 1 and Sunday sabbaths. Women are obliTim. iv. 3.-In England, abstinence from ged to the legal purifications. Brothers flesh has been enjoined by statute, even marry brothers' wives, &c. On the other since the reformation; particularly on hand, they celebrate the Epiphany with Fridays and Saturdays, on vigils, and peculiar festivity; have four Lents; pray