in opposition to the Nestorians, (which see.) The learned Professor Lee, however, considers the difference between these sects as little more than verbal, aggravated and exaggerated by the bitterness of a controversial spirit. "Both," he says, "hold the divinity of our Lord: their disputes respect only the mode of his incarnation." The dissension first arose in the time of the Emperor Marcion, in the 5th century, when the Council of Chalcedon condemned the dogmas of Eutyches and the Monophysite belief. On the rise of this difference, which, according to Mr. Lee, was "ill understood, and much worse explained," the Melchites, (or royalists,) who,following the opinions of the Emperor and his council, ranged themselves under the Patriarch of Constantinople, while the Abyssinians, continuing to receive their Patriarch, or Abuna,from Alexandria, were decided Monophysites. On the power of the Saracens prevailing in the East, all communication being nearly cut off between the eastern and western churches, the Abyssinian church remained unknown in Europe till nearly the close of the 15th century, when John II. of Portugal, accidentally hearing of the existence of such a church, sent to make enquiry, which led to a correspondence between that church and the church of Rome; and Bermudes, a Portuguese, was consecrated, by the Pope, Patriarch of Ethiopia, and the Abyssinians were required to receive the Roman Catholic faith, in return for some military assistance afforded to the Emperor: instead of this, however, the Emperor sent for a new Patriarch from Alexandria, imprisoned Bermudes, and declared the Pope to be a heretic.

About the middle of the 16th century, the Jesuits attempted a mission to Abyssinia, in hopes of reducing it to the Pope's authority; but without success. In 1588 a second mission was attempted, and so far succeeded, as to introduce a system of persecution, which cost many lives, and caused many troubles to the empire. In the following century, however, the Jesuits were all expelled, Abyssinia returned to its antient faith, and nothing more was heard of the church of Abyssinia, till the latter part of the last century. After the expulsion of the Jesuits, all Europeans were interdicted; nor does it appear that any one dared to attempt an entrance, until the celebrated Mr. Bruce, by the report of his medical skill, contrived to introduce himself to that court,

where he even obtained military promotion; and was in such high repute, that it was with great difficulty he obtained leave to return to England.

Encouraged, perhaps, by this circumstance, the Moravian brethren attempted a mission to this country, but in vain. They were compelled to retreat to Grand Cairo, from whence, by leave of the patriarch, they visited the Copts at Behrusser, and formed there a small society; but in 1783 they were driven thence, and compelled to return to Europe.-[Haweis's Church Hist. vol. iii. 172.] More recently, however, the late King of Abyssinia (Itsa Takley Gorges,) addressed a letter to Mr. Salt, the British Consul in Egypt, and requested copies of some parts of both the Old and New Testaments, beautifully transcribed and embellished. Copies of the Psalms, in Ethiopic, as printed by the British and Foreign Bible Society, have been also sent him.-[Missionary Register for 1820, p. 116.]

The government of the Abyssinian church is (like all the eastern churches) episcopal, under an Abuna, or patriarch, who derives his authority from the patriarch of Alexandria. A foreigner is always appointed to this honour; but he is not allowed to interfere in politics. The inferior clergy are appointed by the monarch, and are sometimes allowed to hold a convocation, which is conducted with but little decency or decorum.

What the antient faith of the Abyssinians was, before they were tampered with by the church of Rome, is best learned from the confession of the Emperor Claudius, in 1555.

In this confession it is very observable, that the Abyssinians, as already hinted, claim relation to the Israelites; but are very careful to renounce Judaism.-Claudius thus begins: "In the Name of the Father, and of the Son, and of the Holy Ghost: One God. This is my faith, and the faith of my fathers, kings of Israel; and the faith of my flock, which is within the precincts of my kingdom.

"We believe in one God; and in his only Son, Jesus Christ, who is his Word and his Power, his Counsel and his Wisdom; who was with him before the world was created. But in the last day he came to us; not, however, that he might leave the throne of his divinity; and was made man of the Holy Spirit, and of the Holy Virgin Mary, and was made perfect man," &c.

Referring to the Sabbath, Claudius says,

adopt one of the religions he had seen fit to tolerate; namely, the Lutheran, the Reformed, and that of the Greek dissidents; but neither of which altogether suited them. At the end of this period, therefore, they were dragged from their native country, under military escort; some to Transylvania, and others to the Bonnet of Ternerwaer; nor were any suffered to return without abjuring their religion, and turning Catholics.

It is probable, however, that these persons were weak and ignorant enthusiasts; for Dr. John Erskine, on the authority of the same M. Meusel, speaks of both Deists and Arians who were thus transported; and M. Grégoire afterwards informs us, on the authority of a letter from Germany, in 1800, that the Abrahamites, transported by order of the Emperor, had resided chiefly in the town of Pardubitz and its environs; and that they belonged to the sect of Adamites. This, however, may be only a reproach of their enemies, since it is now well known, that formerly, when a sect was pronounced heretical, it was customary to attribute to them a variety of opinions which they never held: indeed, we have seen something very like this in our own age and country.[Grégoire, Hist. des Sectes Rel. tome i. pp. 312-13. Dr. John Erskine's Sketches and Hints of Church Hist. 12mo. vol. ii. No. 12.]

ABRACAS, a mystic term, according to Irenæus and Theodoret, used by Basilides (See Basilidians,) in application to the Prince of the heavens, as having in it the No. 365, which has been thus made out by Spanheim:

heathen Egyptian, and not Christian relics.-Such, however, was most probably the origin of the term, which alluded rather to the philosophical than theological principles of Basilides, though, it must be confessed, they were sadly confounded with each other.-[Lardner's Hist. of Heretics, p. 102, &c.]

ABSOLUTION, in the church of Rome, a sacrament, in which the priests assume a power of forgiving sins. The rite of absolution in the church of England is acknowledged to be declarative only-"Almighty God...... hath given power and commandment to his ministers to declare and pronounce to his people, being penitent, the absolution and remission of their sins; He pardoneth," &c.— [Broughton's Dict.]

ABSTAINERS, ABSTEMII, ABSTINENTES; sectaries in France and Spain, of the 3d and 4th centuries, and probably descendants of the Encratites, founded by Tatian; at least they adopted many of the same principles. See Encratites. It is possible, however, that it might be only a term of reproach and ridicule of persons who were remarkably abstemious.

ABYSSINIAN CHURCH, a branch of the Coptic Church, in Upper Ethiopia. The Abyssinians, by the most authentic accounts, were converted to the Christian faith about the year 330; when Frumentius, being providentially raised to a high office, under the patronage of the queen of Ethiopia, and ordained bishop of that country by Athanasius, patriarch of Alexandria, established Christianity, built churches, and ordained a regular clergy to officiate in them.

The Abyssinian Christians themselves, indeed, claim a much higher antiquity, having a tradition among them, that the doctrine of Christ was first introduced among them by queen Candace; (Acts viii. 27.) or even preached there by the apostles Matthew and Bartholomew; but the former is supported by no collateral evidence, and the latter is in opposition to high authority. Some even, through the queen of Sheba, claim relation to the Israelites, so far back as the reign of Solomon.

The Abyssinian Christians have always received their Abuna, or Patriarch, from Alexandria, whence they sprang, and consequently their creed is Monophysite, or Eutychian; maintaining only in the person of Christ one nature, namely, the divine, in which they considered all the properties of the human nature to be absorbed ;

in opposition to the Nestorians, (which see.) The learned Professor Lee, however, considers the difference between these sects as little more than verbal, aggravated and exaggerated by the bitterness of a controversial spirit. "Both," he says, "hold the divinity of our Lord: their disputes respect only the mode of his incarnation." The dissension first arose in the time of the Emperor Marcion, in the 5th century, when the Council of Chalcedon condemned the dogmas of Eutyches and the Monophysite belief. On the rise of this difference, which, according to Mr. Lee, was "ill understood, and much worse explained," the Melchites, (or royalists,) who,following the opinions of the Emperor and his council, ranged themselves under the Patriarch of Constantinople, while the Abyssinians, continuing to receive their Patriarch, or Abuna,from Alexandria, were decided Monophysites. On the power of the Saracens prevailing in the East, all communication being nearly cut off between the eastern and western churches, the Abyssinian church remained unknown in Europe till nearly the close of the 15th century, when John II. of Portugal, accidentally hearing of the existence of such a church, sent to make enquiry, which led to a correspondence between that church and the church of Rome; and Bermudes, a Portuguese, was consecrated, by the Pope, Patriarch of Ethiopia, and the Abyssinians were required to receive the Roman Catholic faith, in return for some military assistance afforded to the Emperor: instead of this, however, the Emperor sent for a new Patriarch from Alexandria, imprisoned Bermudes, and declared the Pope to be a heretic.

About the middle of the 16th century, the Jesuits attempted a mission to Abyssinia, in hopes of reducing it to the Pope's authority; but without success. In 1588 a second mission was attempted, and so far succeeded, as to introduce a system of persecution, which cost many lives, and caused many troubles to the empire. In the following century, however, the Jesuits were all expelled, Abyssinia returned to its antient faith, and nothing more was heard of the church of Abyssinia, till the latter part of the last century. After the expulsion of the Jesuits, all Europeans were interdicted; nor does it appear that any one dared to attempt an entrance, until the celebrated Mr. Bruce, by the report of his medical skill, contrived to introduce himself to that court,

where he even obtained military promotion; and was in such high repute, that it was with great difficulty he obtained leave to return to England.

Encouraged, perhaps, by this circumstance, the Moravian brethren attempted a mission to this country, but in vain. They were compelled to retreat to Grand Cairo, from whence, by leave of the patriarch, they visited the Copts at Behrusser, and formed there a small society; but in 1783 they were driven thence, and compelled to return to Europe.-[Haweis's Church Hist. vol. iii. 172.] More recently, however, the late King of Abyssinia (Itsa Takley Gorges,) addressed a letter to Mr. Salt, the British Consul in Egypt, and requested copies of some parts of both the Old and New Testaments, beautifully transcribed and embellished. Copies of the Psalms, in Ethiopic, as printed by the British and Foreign Bible Society, have been also sent him.-[Missionary Register for 1820, p. 116.]

The government of the Abyssinian church is (like all the eastern churches) episcopal, under an Abuna, or patriarch, who derives his authority from the patriarch of Alexandria. A foreigner is always appointed to this honour; but he is not allowed to interfere in politics. The inferior clergy are appointed by the monarch, and are sometimes allowed to hold a convocation, which is conducted with but little decency or decorum.

What the antient faith of the Abyssinians was, before they were tampered with by the church of Rome, is best learned from the confession of the Emperor Claudius, in 1555.

In this confession it is very observable, that the Abyssinians, as already hinted, claim relation to the Israelites; but are very careful to renounce Judaism.-Claudius thus begins: "In the Name of the Father, and of the Son, and of the Holy Ghost: One God. This is my faith, and the faith of my fathers, kings of Israel; and the faith of my flock, which is within the precincts of my kingdom.

"We believe in one God; and in his only Son, Jesus Christ, who is his Word and his Power, his Counsel and his Wisdom; who was with him before the world was created. But in the last day he came to us; not, however, that he might leave the throne of his divinity; and was made man of the Holy Spirit, and of the Holy Virgin Mary, and was made perfect man," &c.

Referring to the Sabbath, Claudius says,

"We do not celebrate it as do the Jews, who neither draw water, nor light a fire, nor cook," &c.; "but by administering on that day the holy supper, and having love-feasts thereon."

"In what relates to circumcision, we do not regard that rite as do the Jews, because we know the words of Paul... Neither circumcision availeth any thing, &c. ... ... That which we do, is not done as an observance of the Mosaic laws, but only as a human custom."

For the modern faith of the present Abyssinians, we must recur to a document of recent date, obtained from the governor of Tigré. It was written in Arabic, and, by order of the Ras, immediately translated into Ethiopic: its date answers to our A. D. 1808; and it begins in the following pompous style:

"This is the Epistle (or Directory) of the Faith, which Marcos, Patriarch of Alexandria sent to all the Christian Churches of Ethiopia.. Marcos the Patriarch, saith-the 108th from Mark the Evangelist, &c.

"I have sat to consider the whole doctrine of the Schismatics, that destroys the rules of the Councils of Nice, Constantia, and Ephesus," &c. The Patriarch then charges his flock with heresies: "For you are separated into three parties. Some of you maintain, that the nature of the Son was by unction, and believe in three nativities; -1. Eternal Generation. 2. Birth of the Virgin. 3. Consecration, by the anointing of the Holy Spirit; against which he protests. And some of you account the Virgin Mary equal with the Holy Spirit. And who, that hears this Infidel (heathen) belief, feels not his heart torn asunder within him?

"As you have torn asunder the faith which our fathers delivered to us, we will give instruction on it, on the throne of St. Marc, &c.

"This is the Holy Faith in which we believe; We worship one God, Trinity in Unity, and Unity in Trinity; not mixed together in persons; not different in substance." Thus the creed proceeds nearly in the words of that ascribed to St. Athanasius, except that the procession of the Holy Spirit (as in the Greek church) is stated to be from the Father only. Marcus also strongly objects to the idea of the Messiah being anointed by the Holy Spirit; maintaining that term (Messiah) to mean, not anointed, but the Anointer, and contending that Christ himself "anointed his humanity with his divinity; and from

this unction he was called Messiah." As to those that maintain the contrary-"Let them be excommunicated."

He adds, “Let them also be excommunicated who say, that there is in our Lord Jesus Christ two natures and one person;"-it being a doctrine of this church (as I understand it), "That the divine nature in Christ supplied the place of a human soul." The person of the Son, (i. e. his divine person) created to himself from her [the Virgin Mary] a body, and was joined with it in the womb..... This is our faith,. . . . and the portion of every one who believes not in this, shall be with the deniers of the Son," &c.

Such are the obscure dogmas and severe denunciations of the modern church of Abyssinia; and it does not appear that they are more correct in their morals than in their principles. It is hoped, however, that the introduction among them of the Holy Scriptures, which will naturally lead

to

the introduction of Missionaries, may be the means of a most important change. [See Ludolf's Hist. of Ethiopia; Bruce's Travels; Professor Lee's Brief Hist. of the Church of Abyssinia; (4th Appen. to 18th Rep. of the Church Miss. Soc.) and Jowett's Christian Researches, p. 171 et seq.]

ACACIANS, or ACATIANI, the followers of two persons of some eminence in ecclesiastical history. 1. Acacius, bishop of Cæsarea, and the successor of Eusebius, whose life he is said to have written in the fourth century. He was a very voluminous writer, and from the circumstance of his having lost an eye, was called Monophthalarus, (one-eyed.) He was avowedly an Arian, and violently opposed Athanasius. 2. Acacius, patriarch of Constantinople in the 5th century; a great opposer of the papal power, and who recommended and supported a union between the orthodox and the Eutychians, which see. [Cave's Hist. Lit.; Mosheim, ii. 31, 2.]

ACADEMICS, a sect of philosophers who taught in a grove near Athens, which was called the Academy, (as it is generally said) from Hecademus, (or Academus) who gave it to the citizens as a Gymnasium. It was planted with trees, and adorned with statues, &c.; and within this inclosure Plato had a small garden, where he opened a school for his disciples, to whom he taught the principles of moral and political wisdom he had imbibed from Socrates, together with the mathematics and natural philosophy.

Afterwards, however, he mixed with these the abstruse speculations of Pythagoras, and his doctrines were farther corrupted by his disciples. Thus the doctrine of the Academy varied at different periods; and it is commonly distinguished into old, middle, and new. Of the first we have spoken. The middle doctrine was taught first by Arcesilaus, a most accomplished scholar; candid, generous, amiable, and elegant in manners; but he degenerated so much into licentiousness, that he died in consequence of excessive drinking. In his doctrines he speculated more boldly than Socrates and Plato, and evidently inclined to scepticism. The new school was founded by Lacydes in the close of the 134th Olympiad, and was called new, chiefly because the site of it was removed to the garden of Attalus, which was, however, still within the academic grove. The state of philosophy may be judged of from this circumstance, that Lacydes died from the same cause as Arcesilaus, having brought on the palsy by habitual intemperance. The eloquent Carneades was the most popular of his successors, and displayed his vanity by arguing on both sides of the same question. He was far more temperate than the above, and lived till nearly the age of 90, and then lamented that he must die. In sentiment, the latter academies nearly symbolized with the sceptics, maintaining that "nothing could be known with certainty;" to which the sceptics very consistently repliedeven that was doubtful.-[Enfield's Hist. of Philosophy, vol. i. pp. 212, 243, 249, 494.]

ACEPHALI, [headless] is a term of reproach which has been applied to different classes of sectaries, some of whom were deserted by their head (or leader); and others of too independent a spirit to acknowledge one. In the former sense it was given to a branch of the Eutychians, whose leader, Peter Mongus, had subscribed to the council of Chalcedon, which they rejected; and, in the latter, to those Christians, who, in the affairs of the council of Ephesus, refused to follow either Cyril, or John of Antioch. The term was also applied, 3dly, to certain bishops who claimed exemption from the jurisdiction of the patriarch.-[Mosheim's E. H. vol. i. P. 82.]

ACMETÆ, or WATCHERS, an appellation given to certain monks in the antient church, particularly in the East, who, being divided into three classes, performed divine service day and night

without intermission-a practice still observed in the church of Rome by the Religious of the holy sacrament.—[ Robinson's Theol. Dict.]

ACOLYTHISTS, [followers] a term applied to certain young persons, who, in the primitive church, attached themselves to the bishops, with a view to be admitted into the sacred ministry. Afterwards, in the church of Rome, it was restrained, and is now applied to the lowest order of the clergy, who prepare the elements for the sacrament, light the lamps, and assist in the processions. In Rome they are divided into three classes: -1. The palatine, who wait on the Pope;2. The stationarii, who serve in the church;

and 3. The regionarii, who attend in various parts of the city-a sort of beadles. [Broughton's Dict.]

ADAMITES, or ADAMIANI, a name given by Ephiphanius and Augustine to certain sectaries of the 2d century. But Augustine, it is evident, copies from Epiphanius; and the latter acknowledges he had "no certain account of these people." He had heard, indeed, that they worshipped naked in a heated room; but that if any of them were convicted of crime, they were expelled, as Adam was cast out of Paradise for eating the forbidden fruit! Some consider them as a branch of the Gnostics, and others as founded by one Prodicus; but I find no sufficient proof of either. As to Prodicus, he was not charged with lewdness; and, probably, did not separate from the communion of the orthodox. These circumstances induced Dr. Lardner to deny the existence of such a sect among the primitive Christians altogether.

At the time of the Reformation we read, indeed, of a new sect of Adamites rising out of the Waldenses, called Picards, Beghards, and by a variety of opprobrious names. By the accounts of historians, it should seem, that they were a sort of perfectionists, who pretended, under the Gospel, to have attained a state of purity equal to that of Adam before his fall. That some of these were not so pure as they pretended to be, and that individuals in a fit of enthusiasm, bordering on madness, might run about the streets naked, is not unlikely; but, that any society of both sexes, assuming the name of Christians, should meet statedly to pray and preach, and read the scriptures, in a state of absolute nudity, is utterly incredible; and supported by no evidence that we can find, except the assertion of their