MASORA man martyrology; from this was made the little Roman one printed by Rosweyd; of this little Roman martyrology was formed that of Beda, augmented by Florus. Ado compiled his in the year 858. The martyrology of Nevelon, monk of Corbie, written about the year 1089, is little more than an abridgement of that of Ado: father Kircher also makes mention of a Coptic martyrology, preserved by the Maronites at Rome. We have also several Protestant martyrologies, containing the sufferings of the reformed under the Fapists, viz. an English martyrology, by J. Fox; with others by Clark, Bray, &c. See PER SECUTION. Martyrology is also used in the Romish church for a roll or register kept in the vestry of each church, containing the names of all the saints and martyrs, both of the universal church and of the particular ones of that city or monastery. Martyrology is also applied to the painted or written catalogues in the Roman churches, containing the foundations, obits, prayers, and masses, to be said each day. MASORA, a term, in the Jewish theology, signifying a work on the Bible, performed by several learned rabbins, to secure it from any alterations which might otherwise happen. MASS According to Ehas Levita, they were the Jews of a famous school at Tiberias, about five hun dred years after Christ, who composed, or at least began the masora; whence they are called masorites and masoretic doctors. Åben Ezra makes them the authors of the points and accents in the Hebrew text, as we now find it, and which serve for vowels. The age of the masorites has been much disputed. Archbishop Usher places them before Jerome; Capel, at the end of the fifth century; father Morin, in the tenth century. Basnage says, that they were not a society, but a succes. sion of men; and that the masora was the work of many grammarians, who, without associating and communicating their notions, composed this collection of criticisms on the Hebrew text. It is urged, that there were masorites from the time of Ezra and the men of the great synagogue, to about the year of Christ 1030; and that Ben Asher and Ben Naphtali, who were the best of the profession, and who, according to Basnage, were the inventors of the masora, flourished at this time. Each of these published a copy of the whole Hebrew text, as correct, says Dr. Prideaux, as they could make it. The eastern Jews have followed that of Ben Naphtali, and the western that of Ben Asher; and all that has been done since is to copy after them, without making any more corrections, or masoretical criticisms. The Arabs have done the same thing by their Koran that the masorites have done by the Bible; nor do the Jews deny having borrowed this expedient from the Arabs, who first put it in practice in the seventh century. There is a great and little masora printed at Venice and at Basil, with the Hebrew text in a different character. Buxtorf has written a masoretic commentary, which he calls Tiberias. MASS, Missa, in the church of Rome, the office or prayers used at the celebration of the eucharist; or, in other words, consecrating the bread and wine into the body and blood of Christ, and offering them, so transubstantiated, as an expiatory sacrifice for the quick and the dead. Their work regards merely the letter of the Hebrew text, in which they have first fixed the true reading by vowels and accents: they have, secondly, numbered not only the chapters and sections, but the verses, words, and letters of the text; and they find in the Pentateuch 5245 verses, and in the whole Bible 23,206. The masora is called by the Jews, the hedge or fence of the law, because this enumeration of the verses, &c., is a means of preserving it from being corrupted and altered. They have, thirdly, marked whatever irregularities occur in any of the letters of the Hebrew text; such as the different size of the letters, their various positions and inversions, &c.; and they have been fruitful in finding out reasons for these mysteries and irregularities in them. They are, fourthly, supposed to be the authors of the Keri and Chetibh, or the marginal corrections of the text in our Hebrew Bibles. As the mass is in general believed to be a reThe text of the sacred books, it is to be ob-presentation of the passion of our blessed Saviour, served, was originally written without any breaks so every action of the priest, and every particular or divisions into chapters or verses, or even into part of the service, is supposed to allude to the words: so that a whole book, in the ancient particular circumstances of his passion and death. manner, was but one continued word: of this kind we have still several ancient manuscripts, both Greek and Latin. In this regard, therefore, the sacred writings had undergone an infinite number of alterations; whence various readings had arisen, and the original was become much mangled and disguised. The Jews had recourse to a canon, which they judged infallible, to fix and ascertain the reading of the Hebrew text; and this rule they call masora, "tradition;" from, tradit, as if this critique were nothing but a tradition which they had received from their forefathers. Accordingly they say, that, when God gave the law to Moses at Mount Sinai, he taught him first the true reading of it: and, secondly, its true interpretation; and that both these were handed down by oral tradition from generation to generation, till at length they were committed to writing. The former of these, viz. the true reading, is the subject of the nasora; the latter, or true interpretation, that of the mish na and gemara, Nicod, after Baronius, observes, that the word comes from the Hebrew missach (oblatum;) or from the Latin missa, missorum; because in the former times the catechumens and excommuni cated were sent out of the church, when the deacons said, Ite, missa est, after sermon and reading of the epistle and Gospel; they not being allowed to assist at the consecration. Menage derives the word from missio, "dismissing;" others from missa, "mission, sending;" because in the mass the prayers of men on earth are sent up to heaven. The general division of masses consists in high and low. The first is that sung by the choris ters, and celebrated with the assistance of a deacon and sub-deacon: low masses are those in which the prayers are barely rehearsed without singing. There are a great number of different or occasional masses in the Romish church, many of which have nothing peculiar but the name: such are the masses of the saints; that of St. Mary of MASTER MATERIALISTS the Snow, celebrated on the fifth of August; that | servants; to give particular instructions for what of St. Margaret, patroness of lying-in women; is to be done, and how it is to be done; to take that at the feast of St. John the Baptist, at which care that no more is required of servants than are said three masses; that of the Innocents, at they are equal to; to be gentle in our deportmen which the gloria in excelsis and hallelujah are towards them; to reprove them when they d omitted, and, it being a day of mourning, the wrong, to commend them when they do right; ta altar is of a violet colour. As to ordinary masses, make them an adequate recompense for thei some are said for the dead, and, as is supposed, services, as to protection, maintenance, wages contribute to fetch the soul out of purgatory. At and character.-2. As to the morals of eertans. these masses the altar is put in mourning, and Masters must look well to their servants' chara the only decorations are a cross in the middle of ters before they hire them; instruct them in the six yellow wax lights; the dress of the celebrant, principles and confirm them in the habits of vi and the very mass-book are black; many parts of tue; watch over their morals, and set them good the office are omitted, and the people are dismiss- examples.-3. As to their religious interests.ed without the benediction. If the mass be said They should instruct them in the knowledge of for a person distinguished by his rank or virtues, divine things, Gen. xiv. 14; xviii. 19. Par it is followed with a funeral oration: they erect a with them and for them, Joshua xxiv, 15. A chapelle ardente, that is, a representation of the low them time and leisure for religious services, deceased, with branches and tapers of yellow &c. Eph. vi. 9. See Stennett on Domestic wax, either in the middle of the church, or near Duties, ser. 8; Paley's Mor. Phil. vol. 234, the deceased's tomb, where the priest pronounces 235; Beattie's Elements of Moral Science, vol a solemn absolution of the deceased. There are i. 150, 153; Doddridge's Lec. vol. ii. 36. likewise private masses said for stolen or strayed goods or cattle, for health, for travellers, &c., which go under the name of votive masses. There is still a further distinction of masses, denominated from the countries in which they were used: thus the Gothic mass, or missa mosarabum, is that used among the Goths when they were masters of Spain, and which is still kept up at Toledo and Salamanca; the Ambrosian mass is that composed by St. Ambrose, and used only at Milan, of which city he was bishop; the Gallic mass, used by the ancient Gauls; and the Roman mass, used by almost all the churches in the Romish communion. Mass of the presanctified (missa præsanctificatorum,) is a mass peculiar to the Greek church, in which there is no consecration of the elements; but, after singing some hymns, they receive the bread and wine which were before consecrated. This mass is performed all Lent, except on Saturdays, Sundays, and the Annunciation. The priest counts, upon his fingers, the days of the ensuing week on which it is to be celebrated; and cuts off as many pieces of bread at the altar as he is to say masses; and after having consecrated them, steeps them in wine, and puts them in a box; out of which, upon every occasion, he takes some of it with a spoon, and, putting it on a dish, sets it on the altar. church, composed of persons, who, being prepos MATERIALISTS, a sect in the ancient sessed with that maxim in philosophy, "ex nihilo nihil fit," out of nothing nothing can arise, had recourse to an eternal matter, on which they supposed God wrought in the creation, instead of admitting Him alone as the sole cause of the existence of all things. Tertullian vigorously opposed them in his treatise against Hermo genes, who was one of their number. the soul of man is material, or that the principle Materialists are also those who maintain that of perception and thought is not a substance dis organization. There are others called by this tinct from the body, but the result of corporeal name, who have maintained that there is nothing but matter in the universe. sidered as Materialists, or Philosophical Neces sarians. According to the doctor's writing, be believed, The followers of the late Dr. Priestley are con see of him: his being commences at the time of 1. That man is no more than what we now his conception, or perhaps at an earlier perad The corporeal and mental faculties, inhering in the same substance, grow, ripen, and decay to gether; and whenever the system is dissolved, it continues in a state of dissolution, till it shal existence, to restore it to life again. For if the please that Almighty Being, who called it into MASSACRE, a term used to signify the sudden and promiscuous butchery of a multitude.-mental principle were, in its own nature, imma See PERSECUTION, MASSALIANS, or MESSALIANS, a sect which sprung up about the year 361, in the reign of the emperor Constantius, who maintained that men have two souls, a celestial and a diabolical; and that the latter is driven out by prayer. From those words of our Lord, "La not for the meat that perisheth," it is said, that they concluded they ought not to do any work to get their bread. We may suppose, says Dr. Jortin, that this sect did not last long: that these sluggards were soon starved out of the world; or, rather, that cold and hunger sharpened their wits, and taught them to be better interpreters of Scripture. would be so too; whereas we see that every terial and immortal, all its peculiar faculties faculty of the mind, without exception, is liable to be impaired, and even to become wholly extinct, before death. Since, therefore, all the faculties of the mind, separately taken, appear to be mortal, the substance, or principle, in which they exist, must be pronounced mortal too. Thus we might conclude that the body was mortal from observing that all the separate senses and limbs were liable to decay and perish. of the resurrection from the dead, which is pecu This system gives a real value to the doctrine liar to revelation; on which alone the sacred MASTER, a person who has servants under explains the uniform language of the Scriptures, writers build all our hope of future life: and it him; a ruler, or instructor. The duties of mas- which speak of one day of judgment for all manters relate to the civil concerns of the family.kind; and represent all the rewards of virtue, and To arrange the several businesses required of all the punishments of vice, as taking plece s 264 MATERIALISTS that awful day, and not before. In the Scrip*tures, the heathens are represented as without hope, and all mankind as perishing at death, if pa there be no resurrection of the dead. The apostle Paul asserts, in 1 Cor. xv. 16, that if the dead rise not, then is not Christ risen; and if Christ be not raised, your faith is vain, Lye are yet in your sins: then they also who are fallen asleep in Christ are perished. And again, te ver. 32, If the dead rise not, let us eat and a drink, for to-morrow we die. In the whole discourse, he does not even mention the doctrine of happiness or misery without the body. If we search the Scriptures for pasages expressive of the state of man at death, we find such declarations as expressly exclude any trace of sense, thought, or enjoyment. See Ps. vi. 5; Job. xiv. 7, &c. MATERIALISTS tives, two different determinations, or volitions, be possible, it can be on no other principle, than that one of them should come under the description of an effect without a cause; just as if the beam of balance might incline either way, though loaded with equal weights. And if any thing whatever, even a thought in the mind of man, could arise without an adequate cause, any thing else, the mind itself, or the whole universe, might likewise exist without an adequate cause. This scheme of philosophical necessity implies a chain of causes and effects established by infinite wisdom, and terminating in the greatest good of the whole universe; evils of all kinds, natural and moral, being admitted, as far as they contribute to that end, or are in the nature of things inseparable from it. Vice is productive not of good, but of evil to us, both here and hereafter, though good may result from it to the whole system; and according to the fixed laws of nature, our present and future happiness necessarily depend on our cultivating good dispositions. This scheme of philosophical necessity is distinguished from the Calvinistic doctrine of predestination in the following particulars: 2. That there is some fixed law of nature respecting the will, as well as the other powers of the mind, and every thing else in the constitution of nature; and consequently that it is never determined without some real or apparent cause foreign to itself; i. e. without some motive of choice; or that motives influence us in some definite and invariable manner, so that every vo- 1. No Necessarian supposes that any of the lition, or choice, is constantly regulated and de- human race will suffer eternally; but that future termined by what precedes it; and this constant punishments will answer the same purpose as determination of mind, according to the motives temporal ones are found to do; all of which tend presented to it, is what is meant by its necessary to good, and are evidently admitted for that purdetermination. This being admitted to be the pose. Upon the doctrine of necessity, also, the fact, there will be a necessary connexion between most indifferent actions of men are equally neall things past, present, and to come, in the way cessary with the most important; since every of proper cause and effect, as much in the intel-volition, like any other effect, must have an ade lectual as in the natural world; so that according quate cause depending upon the previous state to the established laws of nature, no event could of the mind, and the influence to which it is have been otherwise than it has been or is to be, exposed. and therefore all things past, present, and to come, are precisely what the Author of Nature really intended them to be, and has made provision for. 2. The Necessarian believes that his own dispositions and actions are the necessary and sole means of his present and future happiness; so that, in the most proper sense of the words, it depends entirely on himself whether he be virtuous or vicious, happy or miserable. 3. The Calvinistic system entirely excludes the popular notion of free-will, viz. the liberty or power of doing what we please, virtuous or vicious, as belonging to every person, in every situation; which is perfectly consistent with the doctrine of philosophical necessity, and indeed results from it. To establish this conclusion, nothing is necessary but that, throughout all nature, the same consequences should invariably result from the same circumstances. For if this be admitted, it will necessarily follow, that at the commence ment of any system, since the several parts of it and their respective situations were appointed by the Deity, the first change would take place according to a certain rule established by himself, the result of which would be a new situation; 4. The Necessarian believes nothing of the after which the same laws continuing, another posterity of Adam's sinning in him, and of their change would succeed, according to the same being liable to the wrath of God on that account; rules, and so on for ever; every new situation in- or the necessity of an infinite Being making variably leading to another, and every event, from atonement for them by suffering in their stead, the commencement to the termination of the sys- and thus making the Deity propitious to them. tem, being strictly connected; so that unless the He believes nothing of all the actions of any man fundamental laws of the system were changed, it being necessarily sinful; but, on the contrary, would be impossible that any event should have thinks that the very worst of men are capable of been otherwise than it was. In all these cases, benevolent intentions in many things that they the circumstances preceding any change are called do; and likewise that very good men are capable the causes of that change: and since a determinate of falling from virtue, and consequently of sinkevent or effect, constantly follows certain circum-ing into final perdition. Upon the principles of stances, or causes, the connexion between cause and effect is concluded to be invariable, and therefore necessary. It is universally acknowledged, that there can be no effect without an adequate cause. This is even the foundation on which the only proper argument for the being of a God rests. And the Necessarian asserts, that if, in any given state of mind, with respect both to dispositions and mo the Necessarian, also, all late repentance, and especially after long and confirmed habits of vice, is altogether and necessarily ineffectual; there not being sufficient time left to produce a change of disposition and character, which can only be done by a change of conduct of proportionably long continuance. In short, the three doctrines of Materialism, Philosophical Necessity, and Socinianism, are MAHOMETANISM MAN and that the odour of the mouth of him who fast- | four angels were loosed," says the prediction, 15th eth is more grateful to God than that of musk; verse, which were prepared for an hour, and a and Al Ghazali reckons fasting one fourth part day, and a month, and a year, for to slay the third of the faith. According to the Mahometan part of men." This period, in the language of divines, there are three degrees of fasting: 1. The prophecy, makes 391 years, which being added restraining the belly and other parts of the body to the year when the feur angels were loosed from satisfying their lusts.-2. The restraining will bring us down to 1844, or thereabouts for the cars, eyes, tongue, hands, feet, and other the final destruction of the Mahometan empire. members from sin.-3. The fasting of the heart It must be confessed, however, that though the from worldly cares, and restraining the thought event is certain, the exact time cannot be easy from every thing besides God. ascertained. Prideaux's Life of Mahomet; M sheim's Eccl. Hist. cent. vii. ch. 2; Sale's Preliminary Discourse, prefixed to his English Translation of the Koran; Simpson's Key to Proph. sect. 19; Bishop Newton, Mede, and Gill, on Rev. ix.; Miller's Propagation of Christianity, vol. i. ch. 1; White's Sermons t Bampton Lec.; Enc. Brit.; Foster's Mahomet 4. The pilgrimage to Mecca is so necessary a point of practice, that according to a tradition of Mahomet, he who dies without performing it, may as well die a Jew or a Christian; and the same is expressly commanded in the Koran.See PILGRIMAGE. MALEVOLENCE is that disposition of mind which inclines us to wish ill to any person. It discovers itself in frowns and a lowering counte nance; in uncharitableness, in evil sentiments hard speeches to or of its object: in cursing and reviling; and doing mischief either with open violence or secret spite, as far as there is power. MALICE is a settled or deliberate deteraa tion to revenge or do hurt to another. It more frequently denotes the disposition of infert minds to execute every purpose of mischief within the more limited circle of their abilities. It is a most hateful temper in the sight of God, strictly forbidden in his holy word, Col. iii. 8-12, d graceful to rational creatures, and every way inimical to the spirit of Christianity, Matt v. 44 See CHARITY, LOVE. III. Mahometanism, causes of the success of. The rapid success which attended the propaga-anism Unveiled. tion of this new religion was owing to causes that are plain and evident, and must rernove, or rather prevent our surprise, when they are attentively considered. The terror of Mahomet's arms, and the repeated victories which were gain ed by him and his successors, were, no doubt, the irresistible arguments that persuaded such multitudes to embrace his religion, and submit to his dominion. Besides, his law was artfully and marvellously adapted to the corrupt nature of man; and, in a most particular manner, to the manners and opinions of the Eastern nations, and the vices to which they were naturally addicted for the articles of faith which it proposed were few in number, and extremely simple; and the duties it required were neither many nor difficult, nor such as were incompatible with the empire of appetites and passions. It is to be observed farther, that the gross ignorance under which the Arabians, Syrians, Persians, and the greatest part of the Eastern nations, laboured at this time, rendered many an easy prey to the artifice and eloquence of this bold adventurer. To these causes of the progress of Mahometanism, we may add the bitter dissensions and cruel animosities that reigned among the Christian sects, particularly the Greeks, Nestorians, Eutychians, and Monophysites; dissensions that filled a great part of the East with carnage, assassinations, and such detestable enormities, as rendered the very name of Christianity odious to many. We might add here, that the Monophysites and Nestorians, full of resentment against the Greeks, from whom they had suffered the bitterest and most injurious treatment, assisted the Arabians in the conquest of several provinces, into which, of consequence, the religion of Mahomet was afterwards introduced. Other causes of the sudden progress of that religion will naturally occur to such as consider attentively its spirit and genius, and the state of the world at this time. IV. Mahometanism, subversion of.—Of things yet to come it is difficult to say any thing with precision. We have, however, some reason to believe, from the aspect of Scripture prophecy, that, triumphant as this sect has been, it shall at last come to nought. As it arose as a scourge to Christendom about the time that Antichrist obtained a temporal dominion, so it is not improbable but they will have their downfall nearly at the same period. The ninth chapter of Revelations seems to refer wholly to this imposture; "the MALIGNITY, a disposition obstinately bad or malicious. Malignancy and malignity are words nearly synonymous. In some connery malignity seems rather more pertinently applied to a radical depravity of nature; and malignanc to indications of this depravity in temper and conduct in particular instances. MAN, a being consisting of a rational sol and organical body. By some he is defined thus: "He is the head of the animal creation; a being who feels, reflects, thinks, contrives, and acts; who has the power of changing his place up the earth at pleasure; who possesses the acute of communicating his thoughts by means of speech, and who has dominion over all creatures on the face of the earth." We ad here present the reader with a brief account af his formation, species, and different state. L. Ha formation. Man was made last of all the tures, being the chief and master-piece of whole creation on earth. He is a compend of the creation, and therefore is sometimes e a microcosm, a little world, the world in r ture: something of the vegetable, animal, rational world meet in him; spirit and matter vea, heaven and earth centre in him; he is bond that connects them both together. T constituent and essential parts of man created God are two; body and soul. The one was out of the dust; the other was breathed into a The body is formed with the greatest precision and exactness; every muscle, vein, artery, yea, ge least fibre, in its proper place; all in just proportion and symmetry, in subserviency to the use of each other, and for the good of the whole, Psal. CXXI 14. It is also made erect, to distinguish it ira the four-footed animals, who look downward to in his own breast, and immortal. Yet he was not the earth. Man was made to look upward to without law; for to the law of nature, which was the heavens, to contemplate them, and the glory impressed on his heart, God superadded a positive of God displayed in them: to look up to God, to law, not to eat of the forbidden fruit, Gen. ii. 17, worship and adore him. In the Greek language, under the penalty of death natural, spiritual, and man has his name, avspos; from turning and eternal. Had he obeyed this law, he might have looking upwards. The soul is the other part of had reason to expect that he would not only have man, which is a substance or subsistence; it is not had the continuance of his natural and spiritual an accident, or quality, inherent in a subject; but life, but have been transported to the upper paracapable of subsisting without the body. It is a spi- dise. 2. His fall.-Man's righteousness, howritual substance, iminaterial, immortal. See SOUL. ever, though universal, was not immutable, as the 2. Man, different species of-According to event has proved. How long he lived in a state Linnæus and Buffon, there are six different spe- of innocence cannot easily be ascertained, yet cies among mankind. The first are those under most suppose it was but a very short time. The the Polar regions, and comprehend the Lapland-positive law which God gave him he broke, by ers, the Esquimaux Indians, the Samoied Tartars, the inhabitants of Nova Zembla, Borandians, the Greenlanders, and the people of Kamtschatka. The visage of men in these countries is large and broad; the nose flat and short; the eyes of a yellowish brown, inclining to blackness; the cheek-bones extremely high; the mouth large; the lips thick, and turning outwards; the voice thin, and squeaking; and the skin a dark grey colour. They are short in stature, the generality being about four feet high, and the tallest not more than five. They are ignorant, stupid, and superstitious.-2. The second are the Tartar race, comprehending the Chinese and Japanese. Their countenances are broad and wrinkled, even in youth; their noses short and flat; their eyes little, cheek-bones high, teeth large, complexions olive, and the hair black. 3. The third are the southern Asiatics, or inhabitants of India. These are of a slender shape, long straight black hair, and generally Roman noses. They are slothful, submissive, cowardly, and effeminate.-4. The negroes of Africa constitute the fourth striking variety in the human species. They are of a black colour, having downy soft hair, short and black; their beards often turn grey, and sometimes white: their noses are flat and short; their lips thick, and their teeth of an ivory whiteness. These have been till of late the unhappy wretches who have been torn from their families, friends, and native lands, and consigned for life to misery, toil, and bondage; and that by the wise, polished, and the Christian inhabitants of Europe, and, above all, by the monsters of England!!-5. The natives of America are the fifth race of men: they are of a copper colour, with black thick straight hair, flat noses, high cheek-bones, and small eyes.-6. The Europeans may be considered as the sixth and last variety of the human kind, whose features we need not describe. The Englosophical Arrangements. fish are considered as the fairest. 3. Man, different states of. The state of man has been divided into fourfold: his primitive state; fallen state; gracious state; and future state. 1. His state of innocence. God, it is said, made man upright, Eccl. vii, 29; without any imperfetion, corruption, or principle of corruption in has body or soul; with light in his understanding, noliness in his will, and purity in his affections. This constituted his original righteousness, which Was universal, both with respect to the subject of it, the whole man, and the object of it, the whole law. Being thus in a state of holiness, he was necessarily in a state of happiness. He was a very glorious creature, the favourite of heaven, the lord of the world, possessing perfect tranquillity eating the forbidden fruit. The consequence of this evil act was, that man lost the chief good; his nature was corrupted; his powers depraved, his body subject to corruption, his soul exposed to misery, his posterity all involved in ruin, subject to eternal condemnation, and for ever incapable to restore themselves to the favour of God, to obey his commands perfectly, and to satisfy his justice, Gal. iii.; Rom. v.; Gen. iii.; Eph. ii.; Rom. iii. passim. See FALL.-3. His recovery. -Although man has fallen by his iniquity, yet he is not left finally to perish. The Divine being, foreseeing the fall, in infinite love and mercy made provision for his relief. Jesus Christ, according to the divine purpose, came in the fulness of time to be his Saviour, and, by virtue of his sufferings, all who believe are justified from the curse of the law. By the influences of the Holy Spirit he is regenerated, united to Christ by faith, and sanctified. True believers, therefore, live a life of dependence on the promises; of regularity and obedience to God's word; of holy joy and peace; and have a hope full of immortality.-4. His fu ture state.-As it respects the impenitent, it is a state of separation from God, and eternal punishment, Matt. xxv. 46. But the righteous shall rise to glory, honour, and everlasting joy. To the former, death will be the introduction to misery; to the latter, it will be the admission to felicity, All will be tried in the judgment-day, and sentence pronounced accordingly. The wicked will be driven away in his wickedness, and the righteous be saved with an everlasting salvation. But as these subjects are treated on elsewhere, we refer the reader to the articles GRACE, HEAVEN, HELL, SIN. Hartley's Observations on Man; Boston's Fourfold Slate; Kaimes's Sketches of the History of Man; Locke on Und.; Reid on the Active and Intellectual Powers of Man; Wollaston's Religion of Nature; Harris's Phi MANICHEES, or MANICHEANS, (Manchiai), a sect of ancient heretics, who asserted two principles; so called from their author Manes, or Manichæus, a Persian by nation, and educated among the Magi, being himself one of that number before he embraced Christianity. This heresy had its first rise about the year 277, and spread itself principally in Arabia, Egypt, and Africa. St. Epiphanius, who treats of it at large, observes that the true name of this heresiarch was Cubricus; and that he changed it for Manes, which in the Persian or Babylonish language signifies ressel. A rich widow, whose servant he had been, dying without issue, left him stores of wealth; after which he assumed the title of the apostle, or envoy of Jesus Christ |