was so frequently entertained. Her character has often been treated with injustice. The points of contrast in the two sisters are strongly marked. Luke x. 38-42. Martha was anxious that the best things in the house should be made subservient to the use of the Master, and was all eagerness to provide a suitable entertainment for him and his followers. Mary was quietly embracing the opportunity of hearing his instructions, and far more wishful to profit by his wisdom than to minister to his wants. Bishop Hall says, "There was more solicitude in Martha's active part, more piety in Mary's sedentary attendance: I know not in whether more zeal. Good Martha was desirous to express her joy and thankfulness for the presence of so blessed a guest, by the actions of her careful and plenteous entertainment. I know not how to censure the holy woman for her excess of care to welcome our Saviour. Sure she herself thought she did well, and out of that confidence did not fear to complain to Christ of her sister." The part taken by the sisters at the sickness and death of Lazarus is quite in accordance with their previous character. See John xi. MARTYR, a witness. Acts xxii. 20. The original word frequently occurs in Scripture, but is ordinarily translated witness. It refers frequently to judicial witnesses, or to those who testify the truth of what they have seen. It is now exclusively applied to one who suffers death in the Christian cause. 66 MARY. In Hebrew, MARIAM, or MIRIAM. 1. "The mother of Jesus," Mary his mother," are the scriptural designations of her who was the highly-favoured woman, in whom was fulfilled the promise, "The seed of the woman shall bruise the serpent's head." She was betrothed to Joseph, and both were of the royal race of David. She was the cousin of Elisabeth, the mother of John the Baptist. For various particulars respecting Mary, we must refer the reader to Luke i., ii. We do not hear anything of Mary after these events till Christ went up to Jerusalem to the Passover, at the age of twelve. When his parents were returning, Christ continued in Jerusalem, and they sought him three days, and at last found him in the temple sitting among the doctors. Luke ii. 41, &c. The Gospel speaks nothing more of Mary till the marriage at Cana, at which she was present. She was at Jerusalem at the last Passover. She witnessed all the solemn events that transpired; followed her son to Calvary; stood at the foot of his cross with admirable constancy and faith. She was then entrusted to the care of a beloved disciple. Subsequently, she was a witness of the resurrection. The little that is said of Mary in the Scripture is significant. The Papists profess to believe many things concerning Mary, for which not only is there no warrant in Scripture, but which are diametrically opposed to it. 1. The immaculate conception of Mary. This is affirmed by the council of Trent. See Rom. iii. 10, 23; Gal. iii. 22; 1 John i. 10. The assertion of Scripture respecting the universal depravity of mankind is unqualified. 2. Her perpetual virginity. The Scriptures furnish no direct testimony on this point; but certainly there are grounds for supposing she had children after the birth of Christ. The term firstborn never applies to an only child. The perpetual virginity is a mere tradition. 3. The worship of Mary. 4. The mediation and intercession of Mary. The worship of Mary is gross idolatry; and the professed intercession is an impious interference with the one mediatorship of Christ. Blasphemous titles are given to her, and her worship is very prevalent at this day among the Papists. 2. MARY, the wife of Cleophas, and sister to the mother of our Lord. Matt. xxvii. 56; John xix. 25. She was one of those holy women that followed Christ, and was present at his crucifixion; and she is that "other Mary," who, with Mary Magdalene, attended the body of Christ to the sepulchre when taken down from the cross. Matt. xxvii. 61. She was also one of the witnesses of the resurrection. Matt. xxviii. 1. Her sons were James, Joses, Jude, and Simon, | xxiv. 10, 11; John xx. 1, 2, 11–17. It who are called the Lord's brethren; is a high commendation of Mary the term brother being used with great Magdalene that Christ should have latitude among the Jews. They were chosen to make his first appearance his cousins. to her after his resurrection; and to other women had been vouchsafed the vision of angels. These excellent women saw, and instantly believed: the men who had been his daily companions during his ministry were slow of heart to believe. 3. MARY, the mother of John Mark. She resided in Jerusalem; and it is thought that the apostles retired to her house after the ascension, and there received the Holy Ghost. After Peter's imprisonment the faithful people were assembled in this blessed woman's house, holding a prayer-meeting for Peter's release. Acts xii. 12. MASCHIL. This word is found as the title of several psalms. It means either a poem, so called from its skilful composition or its wise and pious strain, or a didactic poem; the word signifying to teach, or make wise. MATERIALISM. The doctrine which resolves the thinking principle in man, the immaterial and immortal soul with which God was pleased to endue Adam at his creation, into mere matter, or into a faculty resulting from material organization. The absurdities of the system are apparent. See IMMATERIALITY. 4. MARY, sister of Martha and Lazarus. One of the most significant actions ascribed to Mary is the anointing her Lord to his burial. Her gratitude and love were such that she looked round upon her possessions and selected the most costly; she opened the vase of ointment, and anointed the feet of Jesus. The disciples murmured, but Christ looked at the intention and disposition. He amply vindicated her deed: "She hath done what she could." A blessed encomium! May it be ours! She is one of the most extraordinary women of whom we read. Her character was remarkable for deep-seated devotion, contempla-ceived the appointment of collector of tion, humility, confiding and ardent affection. Jesus loved her, and she loved Jesus; and, as the proof of the love of the Saviour, he mingled his tears with hers. "Mary hath chosen that good part which shall not be taken from her." See John xi., xii. 5. MARY MAGDALENE, probably so called because she was from Magdala, a town in Galilee. This Mary must be distinguished from the person spoken of by St. Luke, vii. 39. There were two anointings of Christ: the first by Mary, the sister of Martha, John xii. 1, 3; the second occurred in the house of Simon. Luke vii. 37. It is difficult to say how Mary Magdalene came to be identified with this latter person. She had been possessed with devils. Luke viii. 2. She was one of those who followed Christ, and at his death and resurrection was one of the chief and important witnesses. See Matt. xxvii. 55, 56; Mark xvi. 9-11; Luke MATTHEW. This apostle is also called Levi. Mark ii. 14. He was the son of Alphæus, but perhaps not of the Alphæus who was the father of James the Less. He was a native of Galilee, and, though a Jew, had re customs under the provincial government of Judæa. His office seems to have consisted in collecting the customs at the port of Capernaum, or on the high road to Damascus. He was called from his occupation at "the receipt of custom; such places being erected at the foot of bridges, the mouths of rivers, in towns, at the landing-places along the shore: he immediately left the profits of his profession, and followed Christ. Soon after his call he made a great feast at his house, at which were present Christ and his disciples, and also several publicans. Matt. ix. 9-17; Luke v. 27, et seq. After the ascension of Christ, he continued with the other apostles to preach the Gospel; but there is no certainty as to the time, place, or manner of his death. THE GOSPEL OF ST. MATTHEW was the first of the four, and was written probably about five years after the ascension of Christ. That it was written for the use of Jews is apparent from internal testimony: it refers repeatedly to the fulfilment of prophecy, and was evidently intended to convince the Jews of the messiahship of Christ. Instances of this reference to prophecy are very numerous. His being born of a virgin, Matt. i. 22, 23; in Bethlehem, Matt. ii. 5, 6: John was his precursor, Matt. iii. 3 he laboured first in Zebulun and Nephthalim, Matt. iv. 14-16: his miracles were beneficent, Matt. viii. 17: see also xiii. 34, 35; xxi. 4, 5. In each of these cases there is distinct reference to the Old Testament, and appeal to persons who believed it as the word of God. It has been disputed whether this Gospel was written in Hebrew or in Greek. We think the weight of evidence and argument is in favour of a Greek original. Greek was at the time prevalent in Palestine, and in universal use; and there ́ are no internal evidences that it is a translation. The number of learned men who have maintained this opinion, and their character for sound scholarship and research, are strong arguments in favour of a Greek original. "As the sacred writers," says Dr. Campbell, especially the evangelists, have many qualities in common, so there is something in every one of them which, if attended to, will be found to distinguish him from the rest. That which principally distinguishes St. Matthew, is the distinctness and particularity with which he has related many of our Lord's discourses and moral instructions. Of these, his sermon on the mount, his charge to the apostles, his illustrations of the nature of his kingdom, and his prophecy on Mount Olivet, are examples. He has also wonderfully united simplicity and energy in relating the replies of his Master to the cavils of his adversaries. Being early called to the apostleship, he was an eye-witness and ear-witness of most of the things which he relates; and though I do not think it was the scope of any of these historians to adjust their narratives to the precise order of time wherein the events happened, there are some circumstances which incline me to think that St. Matthew has approached at least as near that order as any of them." And this, we may observe, would naturally be the distinguishing characteristic of a narrative written very soon after the events had taken place. The most remarkable things recorded in St. Matthew's Gospel, and not found in any other, are the following:-the visit of the eastern magi; our Saviour's removal into Egypt; the slaughter of the infants at Bethlehem; the parable of the ten virgins; the dream of Pilate's wife; the resurrection of many saints at our Saviour's_crucifixion; and the bribing of the Roman guard, appointed to watch at the holy sepulchre, by the chief priests and elders. MATTHIAS. Acts i. 23. One of the first of Christ's disciples, and who continued with him from his baptism till his ascension. Acts i. 21, 22. He was appointed to fill up the vacancy occasioned by the apostasy of Judas. Nothing more is known of his career. The validity of his election has been sometimes questioned, especially as the Holy Ghost had not at the time been given. Subsequently, Jesus Christ himself, in a miraculous manner, chose Paul to the office of apostle. MAZZAROTH. Job xxxviii. 32. "Canst thou bring forth Mazzaroth in his season?" It is supposed by some to mean the twelve signs of the Zodiac, each of which is brought forth in its season by the wisdom and power of God only. Gesenius supposes it to be the same as MAZZALOTH, which means lodging-places, and is applied by the Hebrews to the twelve signs of the Zodiac: these were imagined to be the lodgingplaces of the sun during the year. MEALS, MEAL-TIME. Ruth ii. 14. The meals of the ancients may be compared to our dinner and supper. Luke xiv. 12. The principal meal of the day was the supper: this took place with the Romans at three o'clock, with the Persians as late as six. Mark vi. 21; John xii. 2. Washing the hands was common before meals; a very important cus tom, since the fingers were frequently put into the dish. In Samuel's time, the people would not eat till he had blessed the sacrifice. 1 Sam. ix. 13. In Christ's time, this was a common practice. Matt. xiv. 19; xv. 36. MEASURES. There is considerable uncertainty on the sub ject of the weights and measures of Scripture. The notices of Scripture are fragmentary and scattered. The Jewish law contains two precepts. Lev. xix. 35, 36; Deut. xxv. 13-15. We subjoin the following tables of WEIGHTS, MEASURES, and MONEY. JEWISH WEIGHTS, REDUCED TO ENGLISH TROY WEIGHT. The gerah, the twentieth part of a shekel The bekah, half a shekel. The shekel The maneh, sixty shekels The talent, fifty maneh, or three thousand shekels According to the bishop of Peterborough's calculations, the gerah is nearly equal to 11 grains troy; the bekah, to about 4 pennyweights; and the shekel to about 9 pennyweights. TABLES OF SCRIPTURE MEASURES OF LENGTH, REDUCED TO ENGLISH According to the bishop of Peterborough, a parasang is equal to 4 miles, 116 paces. For the divisions of time see the articles DAY and MONTH. MEA TABLES OF SCRIPTURE MEASURES OF CAPACITY. Measures for Liquids, reduced to English Wine Measure. The omer was one-tenth of an ephah, and contained 6 pints; the metretes of Syria, translated in John ii. 6, "firkins," 73 pints; and the eastern cotyla, half a pint. This cotyla, says the bishop of Peterborough, contains just ten ounces avoirdupois of rain-water; the omer, 100 ounces; the ephah, 1000; and the chomer, 10,000 ounces. So by these weights all these measures of capacity may be expeditiously recovered to a near exactness. Measures for Things dry, reduced to English Corn Measure. The bishop of Peterborough makes the mina Hebraica to contain 60 shekels, and to weigh 27 oz. 7 dwts. ; which, at 5s. per ounce, will amount to £6. 16s. 10d.; and the talent of silver to contain 50 minæ, which, at 58., will equal the amount in this table, £342. 38. 9d. |