THE American publisher of Buck's Theological Dictionary informs the public, that THIS edition is published 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 nonour 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

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

ABBA, a Syriac word, signifying Fa-to commission a priest to act for them. 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 es: it is also used by some writers of the middle age for the superior of a monastery. St. Mark and St. Paul use this word in their Greek, Mark xiv. 36. Rom. viii. 15. Gal. iv. 6. because it was then commonly known in the synagogues and the primitive assemblies of the Christians. It is thought by Selden, Witsius, Doddridge, and others, that Saint Paul alluded to a law among the Jews which forbade servants or slaves to call their master Abba, or Father; and that the apostle meant to convey the idea that those who believed in Christ were no longer slaves to sin; but being brought into a state of holy frecdom, might consequently address God as their Father.

from their original institution, and procured large privileges, exemptions, and riches. They prevailed greatly in Britain before the reformation, particularly in England; and as they increased in, riches, so the state became poor, for the lands which these regulars possess ed could never revert to the lords who gave them. These places were wholly abolished by Henry VIII. He first ap pointed visitors to inspect into the lives of the monks and nuns, which were found in some places very disorderly; upon which the abbots, perceiving their dissolution unavoidable, were induced to resign their houses to the king, who 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 spiritnal 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 superwho have a right, or rather a privilege, I stition for good. See MONASTERY.

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 ABLUTION, a ceremony in use being remote from cities, and built in among the ancients, and still practised the farthest solitudes, they had no share in several parts of the world. It conin ecclesiastical affairs; but, there being sisted in washing the body, which was among them several persons of learning, always done before sacrificing, or even they were called out of their deserts by entering their houses. Ablutions apthe bishops, and fixed in the suburbs of pear to be as old as any ceremonies, the cities; and at length in the cities and external worship itself. Moses enthemselves. From that time they de- joined them, the heathens adopted them, generated, and, learning to be ambitious, and Mahomet and his followers have spired to be independent of the bishops, continued them. The Egyptians, the vhich occasioned some severe laws to Greeks, the Romans, the Jews, all had be made against them. At length, how- || them. The ancient Christians had their ever, the abbots carried their point, and ablutions before communion, which the obtained the title of lord, with other Romish church still retain before their badges of the episcopate, particularly mass, and sometimes after. The Sythe mitre. Hence arose new distinctions rians, Copts, &c. have their solemn among them. Those were termed mitred washings on Good Friday; the Turks abbots who were privileged to wear the also have their ablutions, their Ghast, mitre, and exercise episcopal authority their Wodou, Aman, &c. 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 ecumenical or universal abbots, in ìmitation 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.

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 priABELIANS, or ABELONIANS, a sect vity, consent and declaration of the which arose in the diocese of Hippoo priest; except, therefore, the priest be · in Africa, and is supposed to have be- willing, God himself cannot pardon any gun in the reign of Arcadius, and ended man. This is a doctrine as blasphein that of Theodosius. Indeed, it was mous as it is ridiculous. The chief pasnot calculated for being of any long con- sage on which they ground their power tinuance. They regulated marriage af- of absolution is that in John xx. 23: ter the example of Abel, who, they "Whosesoever sins ye remit, they are repretended, was married, but lived in a mitted unto them, and whosesoever sins state of continence: they therefore al- ye retain, they are retained." But this lowed each man to marry one woman, is not to the purpose; since this was a but enjoined them to live in the same special commission to the apostles themstate. To keep up the sect, when a selves, and the first preachers of the man and woman entered into this socie- Gospel, and most probably referred to ty, they adopted a boy and a girl, who the power he gave them of discerning were to inherit their goods, and to mar-spirits. By virtue of this power, Peter ry 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 on two others of their religious books, called Zend and Pazend; the three to

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

i

who remain in unbelief are in a state of condemnation. Any idea of authority given to fallible, uninspired men to absolve sinners, different from this, is unscriptural; nor can I see much utility in the terms ministerial or declarative absolution, as adopted by some divines, since absolution is wholly the prerogative of God; and the terms above-mentioned, may, to say the least, have no good influence on the minds of the ignorant and superstitious.

on all days commonly called fish days. The like injunctions were renewed under queen Elizabeth; but at the same time it was declared, that this was done not out of motives of religion, as if there were any difference in meats, but in favour of the consumption of fish, and to multiply the number of fishermen and mariners, as well as to spare the stock of sheep. See FASTING.

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

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 ABYSS, in a general sense, denotes used for fasting or forbearing of neces- something profound; in its literal sense sary food. Among the Jews, various it signifies without a bottom; in a more kinds of abstinence were ordained by particular sense it denotes a deep mass their law. Among the primitive Chris-or fund of waters. In this last sense the tians, some denied 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 James mitting 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 asuna. They have calike circumstances again, Chris an 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; pra