a lay-reader at the garrison at Pemaquid in 1683-88 A.D.

In 1756 A.D. the Society for the Propagation of the Gospel in Foreign Parts sent out their first missionary, the Rev. Mr. MacClenachan, to Fort Richmond on the Kennebec. He remained but two years, and was succeeded in 1760 A.D. by the Rev. Jacob Bailey (of Harvard, 1755 A.D.), who ten years later had a church and parsonage built at Pownalboro', but officiated from the first not only there, but at Sheepscot, Harpswell, Damariscotta, and Georgetown, until reieved of part of his wide field by the Rev. Willard Wheeler, appointed to Georgetown in 1768 A.D. Churches were built at this place (now Bath) and Kittery, and, it is said, at Gardiner. A number of the inhabitants of Falmouth had meanwhile, in 1764 A.D., organized St. Paul's Church, whose first minister, the Rev. John Wiswall (Harvard, 1749 A.D.), received an aid of £20 from the S. P. G. The Revolution drove away all these missionaries, and it was not until 1793 A.D. that services were resumed in Gardiner by the Rev. Joseph Warren, succeeded in 1796 A.D. by the Rev. James Bowers, in 1803 A.D. by the Rev. Samuel Haskell, and in 1817 A.D., after eight years' vacancy, by the Rev. Gideon W. Olney. At Portland, Edward Oxuard was lay-reader for some years; Mr. Warren took charge in 1796 A.D., removing from Gardiner; the Rev. Timothy Hilliard in 1803 A.D., for three years, and the Rev. Petrus S. Ten Broeck in 1819 A.D.

Maine was included in the Dio

cese of Massachusetts at its organization in 1790 A.D., and represented in its Convention in 1791 and 1796 A.D., but had no Episcopal visitation earlier than about 1814 A.D., and no officiating clergyman for some years before 1817 A.D.

In 1820 A.D. the "District of Maine" became a State, and immediate steps were taken by Bishop Griswold to organize the present Diocese, whose first Convention of two clergymen and lay deputies from two Parishes met at Brunswick, May 3, 1820 A.D. Simon Greenleaf, Robert H. Gardiner, and Dr. John Merrill were the leading members of this Convention, and for many years the leading laymen of the Diocese; the two former, with the Rev. Messrs. Olney and Ten Broeck, were the first Standing Committee, and Dr. Merrill the first Secretary. Maine remained a part of the New England Confederation known as "the Eastern Diocese" until Bishop Griswold's death, in 1843 A.D., from which time to 1847 A.D. it was under the jurisdiction of Bishop Henshaw, of Rhode Island. At the organization the State had a population of 298,335, of whom there were probably not one hundred communicants of the Church.

In 1824 A.D. was formed the "Maine Episcopal Missionary Society," which, incorporated in 1835 A.D. and 1875 A.D., has directed all the missionary work of the Diocese to this time. Its first effort was the

founding of Trinity Church, Saco, in 1827 A.D., the third Parish in the State; and its first missionary was the late Rev. Dr. E. M. P. Wells, of Boston, "at a stipend not exceeding eight dollars a week." But the first "settled minister" of Saco was the present Bishop of New York, Horatio Potter, 1827-28 A.D. St. Mark's Church, Augusta, and St. John's, Bangor, were organized in 1834 A.D.; St. Paul's, Brunswick, in 1844 A.D.; and St. James', Oldtown, in 1847 A.D.; and these, with St. Paul's (reorganized in 1839 A.D. as St. Stephen's), Portland, Christ Church, Gardiner,* and Trinity, Saco, were the seven parishes which, with their seven Priests and a Deacon residing in Massachusetts, met and unanimously elected George Burgess, then Rector of Christ Church, Hartford, Conn., as the first Bishop of Maine.

With his consecration, October 31, 1847 A.D., began a new era for the Diocese. Bishop Burgess was a man of rare intellectual and spiritual gifts; and in energy, patience, prudence, and gentleness singularly adapted to the great work of his Episcopate, the removal of the wall of prejudice with which centuries of Puritanism had hedged round the Church, and the making an opening for its entrance and growth where it had been up to this time utterly unknown. Under his leadership the parishes of the Diocese increased to 19, the clergy to 17, communicants to 1600, missionary offerings to $1571; and throughout the State the Church had become more or less known, and respected wherever it was known. In the small band of able and faithful clergymen who shared his labors were such as Bishops Southgate, Paddock, Armitage, Perry, Niles, and Alexander Burgess, Drs. Gardiner, Goodwin, Haskins, Cotton Smith, D. C. Weston, R. S. and H. R. Howard, and Ballard.

Bishop Burgess died April 23, 1866 A.D., and the Diocese elected as his successor the Rev. Henry Adams Neely, D.D., of New York (b. 1830 A.D.; Hobart College, 1849 A.D.), who was consecrated in Trinity Chapel, January 25, 1867 A.D., and took up his residence at Portland, becoming Rector of St. Luke's Church. In the same year the corner-stone of a Cathedral church was laid (August 15); the nave, aisles, and chancel, of stone, 130 feet by 60, were completed and occupied on Christmas-day, 1868 A.D.; and on St. Luke's day, 1877 A.D., the whole cost of the structure thus far ($125,000) having been paid by the congregation, largely aided by Churchmen in other Dioceses, the Cathedral was consecrated with imposing services, in which nine Bishops and clergymen from twenty-five Dioceses took

* Whose fine old stone church was erected by Robert H. Gardiner in 1820 A.D. Bishop Burgess was rector of this parish during his Episcopate. There was no fund for the support of a Bishop, and his nominal salary from the Diocese ($200) was bequeathed by him, with an additional sum, making $7000 in all, for this purpose.

part. The church, one of the noblest and most substantial in New England, is the property of the Diocese, held by the "Cathedral Chapter," incorporated by the Legislature; forever free, with daily service and weekly communion, and a simple but dignified and impressive ritual; the Bishop being ex-officio Rector and Dean, assisted by resident Canons elected by the people, and honorary Canons chosen by the Diocese, both on his nomination. It is yearly more and more a centre for all Diocesan work, and a most important instrument in the extension of the Church throughout the State. A substantial Bishop's House, also the property of the Diocese and adjoining the Cathedral, was erected in 1869 A.D., and there is also an Episcopate fund of about $16,000.

Bishop Neely's Episcopate has been noted thus far, first, for the extension of the Church in the vast thinly settled northern and eastern parts of the State, by means of missions with a simple organization, but not incorporated as Parishes, being thus wholly under the control of the Diocese. These now constitute nearly one-half of the congregations, and have much more than doubled the places of regular or frequent services. A remarkable missionary work has been done in Aroostook (a county nearly as large as Massachusetts) by the Rev. W. H. Washburn, who has since built a noble stone church at the great manufacturing centre of Lewiston. Like all poor and frontier Dioceses, Maine suffers from constant changes among its clergy; but one now antedating Bishop Neely's time, Mr. Dalton, of Portland, and three others (Canons Washburn, Leffingwell, and Pyne) of ten years' residence. The Diocese now numbers 26 clergy, 37 Parishes and missions, and about 2200 communicants, having gained in these last twelvefold on the population of the State since 1820 A.D. Growth is and must always be slow; but it has maintained an honorable record under its present Bishop in the zeal, unity, and efficiency of its clergy,† and the earnestness and liberality of many of its laity. For many years a nominally "LowChurch" Diocese, it became strong in Church principles before Bishop Burgess's death, and has grown since in every element of Churchly character.

The second notable feature of Bishop Neely's Episcopate is the successful establishment of an excellent Diocesan school for girls, St. Catharine's Hall, Augusta, in 1868 A.D., which has done a great work already in spreading a knowledge and love of Church teaching and services in many parts of the State. A second Church school with a good property and large promise of

*The Rev. Charles W. Hayes, 1867-80 A.D.; the Rev. Charles M. Sills from 1880 A.D.

† Among whom Canons Upjohn (1868-83 A.D.), Alger (1868-80 A.D.) and Leffingwell (1869 A.D.) and the Rev. H. P. Nichols (1877-83 A.D.), are entitled to special mention; only one of the four now remaining in the Diocese, Canon Root, and the Rev. Messrs. Price and Marsden, died in the Diocese after long and faithful service.

efficiency is about beginning in Aroostook County. REV. C. W. HAYES.

Malachi. The Prophet whose book closes the Canon of the Old Testament. Since his name means My Messenger," some eminent later commentators have doubted whether there was any man who bore this name, and translate, "The burden of the word of the LORD to Israel by My Messenger" (cf. ch. iii. 1), since there is no mention of his father's name. But this mode of giving only the name occurs also in the case of Obadiah. Some early commentators, as well as the Septuagint translators, have supposed that it was a record by an angel; and some Jewish writers, admitting that Malachi was not a name, but should be translated My Messenger, claimed the work for Ezra. But these assertions are worthless, and arise from pushing the allegorizing of Holy Scripture to extremity. The contents of the book show that it was the work of a prophet whose mission was to aid in the reforms of the second governorship of Nehemiah (Neh. xiii. 15; 29; cf. Mal. ii. 8, and Neh. xiii. 2327; Mal. ii. 10, and Neh. xiii. 10; Mal. iii. 7-10, the subjects being identical).

It is a short prophecy of only four sec tions, the first section extending from i. 1 to vs. 5; the second from i. 6 to ii. 9; the third from ii. 10 to vs. 16; the fourth, ii. 17 to end. Its form is peculiar, each section being opened with an assertion of a claim by GOD through His Prophet and a reply: How have we refused this claim? with the Prophet's answer. It contains one of the most distinct Messianic prophecies in ch. iii. 1, and in ch. iv. 2, and a prophecy of St. John Baptist in ch. iii. 1, and in ch. iv. 5. The book closes with this prophecy of the Forerunner of CHRIST.

Man. The peculiar constitution of man as the only member of the animal creation endowed with religious sense and moral responsibility, his unique and complex relations on the one hand to GOD and on the other to the lower animals, and the overwhelming importance of the mere fact of his being combine to make the study of all that pertains to him a matter of the most absorbing interest. That he is the head and crown of a regular series of life-possessing and sentient creatures, rising in a steadily developing ascent from the simplest conceivable forms, is clearly evident; but it is equally evident that he is something more, since however nearly he is approached in physical and mental constitution by the higher groups of this series, he exhibits, even in his lowest developments, the evidences of a totally different nature of which they show no trace. The recognition of this fact and its significance is the simple solution of all the difficulties surrounding the subject. Possessing this dual nature, and bearing s double relationship to the life of this world and to another life beyond it, we cannot expect either nature or revelation alone to open to us his whole history, for nature can

teach us only that part of it which belongs to nature, and revelation treats only of those facts and truths which nature cannot possibly make known. The scientist who refuses to study revelation must of necessity know man only as a higher animal, while the believer who seeks all his knowledge from the Bible must also reach only partial results. From these mistakes have arisen all the confusion and mutual misunderstanding, deepened by the frequent confounding of Miltonic fancies with Bible teachings and by interpretations of Scriptural statements equally unwarrantable and untenable. A brief examination and summing up of these two lines of investigation is all that can be given here. Science discovers that all vertebrate animals are constructed physically upon the same model, every part being represented and performing an analogous function in each, but better adapted to the needs of the creature as the scale rises, until in man the nearest approach to perfection is reached. Every organ, tissue, function, and appetite has its analogue throughout the series, and these analogies are traceable to a great extent even far into the vegetable kingdom.

The same progressive series is observable in mental constitution, certain instincts being always present, as, e.g., self-preservation, self-nourishment, and reproduction. In the higher anthropoid apes the resemblance to man in these particulars is startling, and yet between the highest of these forms and the lowest development of humanity the differences are so essential that no bone of a chimpanzee could possibly be mistaken for that of a man, while no lower animal has ever articulated language or used fire. Still, the approach is so suggestive that geological researches have been prosecuted with a special view to discovering a missing link between the brute and human forms. This search has at length been undoubtedly rewarded by the recent discovery of fossil human remains at Abbeville and Mentone in France, the bone-caves of England and elsewhere. Flint implements and weapons have also been found belonging, probably, to the quaternary period. But all with this remarkable result, that the man who was contemporary with the mammoth and other long extinct creatures in Europe was even more human in his type than the man of to-day. Thus the skeleton discovered at Mentone exhibits more distinctive human characteristics than the bones of modern man. There were gigantic and diminutive tribes exactly as now, and under similar circumstances. Thus the four-feet skeletons found in France are associated with remains of the reindeer, just as the dwarfish Lapps are to-day. Man then also practiced rude arts and used fire, implements and charred bones being found. This is absolutely all that science has discovered. Man was undoubtedly on earth long before the beginning assigned him by the accepted

Bible chronology, and the earliest man was a higher type, physically and intellectually, than the Bushman or Papuan of to-day. Now let us look at the Scripture record. In the first chapter of Genesis we find a general statement of the fact of the creation by GOD of the earth and all that live upon it, including man. It is a brief and condensed but complete record, with no hint even as to chronology, or as to the method of creation.

In reference to all the lower animals, "Let the earth bring forth" is the formula. The only fact insisted on is the creation by GOD. But in the case of man there is a significant difference. The formula is omitted. He is created by special purpose and "in the image of GOD," and he is created "male and female." He is also invested with controlling power and authority. All this is conjoined and much light cast on it by the above-mentioned scientific discoveries. In the second chapter we are told how something was superadded to his mere animal nature,i.e., "the breath of life," and he "became a living soul." Then follows a condensed history, to be gathered out of the Scripture narrative, wonderfully according with scientific discovery and historic observation, of his progressive development. Language begins as with the child, by naming objects. The institution of Marriage originates the Family. Man first appears naked, and clothes himself as his mind develops; his first religious ideas are anthropomorphic. Animal sacrifice and the use (apparently) of fire come only with the second generation. So with building. Prayer is mentioned (Seth) still farther on. In the second chapter man eats what the earth naturally produces; in the third chapter he tills the ground; in the fourth chapter he adopts the pastoral life and becomes a rude artificer; in the sixth chapter the deluge develops rude but efficient ideas of navigation, and religion has assumed a very high form; in the ninth chapter man becomes a skilled husbandman, cultivates the vine and discovers the use of wine; in the tenth and eleventh chapters he becomes a hunter, language differentiates and nations begin to organize. Thence on we learn all of his religious life, his immortal nature and destiny. St. Paul (1 Thess. v. 23) alludes to man's tripartite constitution, "pneuma," life or spirit; "psyche," soul; "soma," body. He is the highest of the animal kingdom, with "soul," the " breath of GOD," superadded. He is the last and best of the earthly series of living creatures, and as such only can science deal with him. But he is the first and lowest of a heavenly series, and as such we must study him by the light of GOD's word. But there is more even than this. His lower nature, that of body and spirit, was made from the dust of the earth which "brought forth," at GOD's command, all his earthly fellow-creatures; but his higher nature is of Divine origin, "the breath of life" breathed into his bodily frame by GoD Himself. Thus

early was his being differentiated from all the lower orders of creation, and later on the Divine character of that higher nature was made complete by its indissoluble union with GOD in the Incarnation of the CHRIST. No one who believes this has ever questioned its retroactive efficacy. "For as in Adam all die, even so in CHRIST shall all be made alive." So would it be, then, with the inbreathing of the breath of life, if man had existed for a time as a living, but soulless creature.

We have thus briefly seen how the dual revelation of nature and Holy Scripture is at harmony in itself. It is but one Truth of GOD, the parts of which cannot antagonize each other. The history of man as given in the Bible must be studied with the help of all practicable scientific investigation, and the discoveries of science must be supplemented by the teaching of GoD's word, and thus alone can be obtained a full, accurate, and complete knowledge of the origin, history, nature, and destiny of man and his status in the scale of GOD's creation.

REV. ROBERT WILSON, D.D. Manasseh, Prayer of. In the Apocrypha there is a short composition of fifteen verses called by the name of the evil king of Judah, whose prayer on his repentance is referred to in 2 Chron. xxxiii. 11-13: "Wherefore the LORD brought upon them the captains of the Host of the King of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. And when he was in affliction, he besought the LORD his GOD, and humbled himself greatly before the GOD of his fathers, and prayed unto Him; and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD He was GOD." The prayer in the Apocrypha is of course spurious, though it is itself filled with a touching supplicatory tone. The deep repentance in it implies a knowledge of the true spirit of sorrow that worketh life. It was probably the work of some devout Alexandrian Jew of the same school with the son of Sirach,-though probably living nearer the time of Philo.

Maniple. Properly, a handkerchief. It was hung upon the left arm of the priest, and used to wipe away the perspiration from his face.

But it soon began to be enriched with broidery and a fringe which unfitted it for its true purpose and made it a mere ornament.

Manse. The old name for the ecclesiastical residence (mansio). It is still retained in Scotland and in some places in this country as the name for the rectory.

Maranatha. A word added by St. Paul (1 Cor. xvi. 22) to the word Anathema. It means the "LORD COMETH," and makes the preceding word anathema emphatic. The word has been, however, disconnected from the adjoining phrase by some, and made to have the force of a watch-word that St. Paul gave the Corinthians.

Mark, St., the Evangelist. His mother's name was Mary, who had a house in Jerusalem (Acts xii. 12). He was cousin to St. Barnabas, and was probably from the first intimate with St. Peter (Acts xii. 12). The next notice of him is (Acts xii. 25) where he is the companion of SS. Barnabas and Paul, in their return from Jerusalem to Antioch. He was their attendant on their first missionary journey (48 A.D.), was present at the conversion of Paulus Sergius, and went with the Apostles as far as Perga in Pamphylia (Acts xiii. 13), but shrunk from the further perils of their journey. His shrinking, from whatever cause, led afterwards (51 A.D.), to the sharp contention be tween the two Apostles, and Barnabas took Mark with him to Cyprus, while St. Paul went with Silas on his visit to the Churches of Syria and Cilicia (Acts xv. 39-41). But the Apostle's harsh judgment of him was softened, for we find him mentioned thrice by St. Paul. He was one of the few fellowworkers unto the Kingdom of GOD who had been a comfort to the Apostle,—and he was now with him in his first imprisonment (6163 A.D.). He is mentioned twice again by the Apostle, once in his letter to Philemon, and in the Second Epistle to Timothy, where St. Paul says that he was "profitable to him for the ministry" (2 Tim. iv. 11). In the interval between these two notices St. Mark had probably joined St. Peter in his work at Babylon. (Vide ST. PETER.) In 1 Pet. v. 13, St. Peter writes, "The Church which is at Babylon, elected together with you, saluteth you; and so doth Marcus my son." These are the only notices we can gather from Holy Scripture. The tradition of the Church affirms that St. Mark visited Egypt and founded the Church at Alexandria, where he was martyred. All other notices are untrustworthy, and often mutually destructive.

Mark, St., Gospel of. St. Mark's Gospel has been the field for much singular speculation. St. Matthew's and St. Luke's Gos pels are, like this, more rigidly narratives. The three have many points, both of facts and in language, in common, while there are also marked dissimilarities. It has, therefore, been claimed that one, and most probably St. Mark's Gospel, was the original, and that the others followed it, and broidered upon it such other facts as they witnessed or were accurately cognizant of. An attempt has been made even to reconstruct the original (?) Gospel, which refutes itself by its absurdity. But a short statement of the contents of this Gospel will best show its real independence. The date is uncertain, but probably not before 63 A.D., and, since it predicts the fall of Jerusalem, not later than 70 A.D. The tradition of the Church and the contents of the Gospel show that it was intended for Roman Gentile converts, for it does not quote the Jewish Law; it explains Syrian and Hebrew words and Jewish usages, and it uses Grecized Latin

It

terms. It would, therefore, be most naturally written in Greek, as the most universally known language. As the kinsman of St. Barnabas, and the son of that Mary to whose house St. Peter went as to an accustomed home, when delivered from prison by the Angel, St. Mark was naturally in the reach of authentic information; but, besides, he seems to have been an eye-witness, not merely the recorder or amanuensis for St. Peter, as has been inferred from the tradition that he was the interpreter for St. Peter. Doubtless some of the vivid descriptions came from the Apostle, but there are phrases used which imply a personal knowledge. The Evangelist strikes at once and boldly the opening chord, "The beginning of the Gospel of JESUS CHRIST, the Son of GOD." No genealogy, no details of His human birth. The next verse binds the Gospel, as the fulfilled conclusion, to the prophecy of eight full centuries before. begins then to bring forward repentance, baptism, and daily trial, culminating in the Passion, and then the Immortal life of the Eternal Son of GOD. It is characteristic of St. Mark that he brings forward the true manliness of our LORD. Not that the other Evangelists do not do it also, but hardly in so prominent a way; for it is true that each presents all the traits of the wonderful Life, but selects naturally those by which he would himself be attracted. Our LORD'S love, pity, compassion, wonder, anger, indignation, St. Mark dwells upon in his own emphatic way. So, too, he brings our LORD's person vividly before us in His looking round upon the multitude, His taking little children in His arms, putting His hands upon them and blessing them. He goes before the disciples, and they follow in amazement. His very words, as, for example, Boanerges, Talitha-cumi, Ephphatha, are recorded in special cases. St. Mark,

too, notes the awe and the wonder of both multitudes and disciples, and their eagerness to be about their LORD. He is minute in noting time, place, person, and number. His details are those that would come from a person who was on the spot. He mentions the hired servants in Zebedee's employ; the LORD's resting asleep on a pillow in the storm; the green grass whereon the multitude sat; the running of the rich young man; the name of the blind Bartimæus; the place where the two disciples who were sent found the colt tied; the young man in the garden at the arrest. These things, and they might be largely increased, not only show how minute and accurate, but how independent a writer St. Mark was, though he often reproduces the same language that St. Matthew used. That he repeated what others had said is not against his own veracity or real independence. "Repetition is by no means derogatory to the dignity of the HOLY On the contrary, it is one of the characteristics of inspiration." (Wordsworth, Intro. St. Mark.) The last verses of

SPIRIT.

the Gospel (ch. xvi. 9-19) have been rejected recently by many scholars, chiefly because they are wanting in the Vatican and the Sinaitic MSS. But they are found in three of the four Uncial MSS. (A, C, D), and are quoted without suspicion by Irenæus. Their genuineness is defended by many equally skilled scholars and cannot be reasonably doubted, since the weight of evidence is in their favor.

Marriage. Vide MATRIMONY.

Martinmas. A festival in honor of the famous Martin, Bishop of Tours. He was a native of Pannonia and bred a soldier, but entering the Church, he was made Bishop 374 A.D., and after a very active and munificent Episcopate, distinguished for his zeal in destroying the heathen altars still remaining, he died 400 a.d. His name was held in great reverence in France. The feast was appointed upon the 11th of November. (See the Calendar of the English PrayerBook.)

Martyr. A witness; then a witness to the Christian faith, and then one who seals his faith with his death. This witness was in a sense official, as every one who bears the Christian name ought to bear witness to the truth of the Faith he professes. It at first did not necessarily imply that death was a part of this act, but soon this distinction was drawn between the Martyr and the Confessor; but the mode or the circumstances of this suffering did not affect the title,-e.g., whether the Martyr suffered in a riot or by form of heathen Law. From this generally admitted rule was derived another claim to the name of Martyr for those who died from the indirect consequences of Persecution. The Church did not at all encourage the headlong zeal of those who would rush into danger, and looked with kindness on those who justly and fairly avoided martyrdom, proving their constancy in other ways. So St. Cyprian retired from Carthage in two Persecutions, for the Church needed him, but at a third Persecution he surrendered himself, and the Church has always commended his conduct. Hence those who sought martyrdom, or who rashly incurred danger, as by breaking idols or by vehement conduct, were refused the name, though they may have suffered bravely. The Church was exceedingly careful that the honor of martyrdom should not be carelessly attributed to those whose conduct was in any way blamable. There were dangers enough without adding this peril, since the Christian religion was legally for

bidden.

It may be well to add that in its essential point of bearing witness, Martyrdom can never cease so long as evil exists and there are men to mock, sneer, and flout at things sacred. Not only is Augustine's sentence true, "You will go hence a Martyr if you have overcome all temptations of the devil" (Serm. iv., c. 4), but there is a patient courage, a readiness to bear our witness