Marcion denied the real birth,

thor Marcion. Marcion was of of wedlock, wine, flesh, and all Pontus, the son of a bishop, and the external comforts of life. at first made profession of the monastical life; but he was excom-incarnation, and passion of Jesus municated by his own father, who would never admit him again into communion with the church, not even on his repentance. On this he abandoned his own country, and retired to Rome, where he began to broach his doctrines.

tended the gospel had been corrupted by false prophets, and allowed none of the evangelists but St. Luke, whom also he altered in many places as well as the epistles of St. Paul, a great many things in which he threw out. In his own copy of St. Luke he threw out the two first chapters entire.

Christ, and held them to be apparent only. He denied the resurrection of the body, and allowed none to be baptized but those who preserved their continence; but these he granted might be baptized three times. In many things He laid down two principles, he followed the sentiments of the the one good, the other evil; be- heretic Cerdon, and rejected the tween these he imagined an inter-law and the prophets. He premediate kind of Deity, of a mixed nature, who was the Creator of this inferior world, and the god and legislator of the Jewish nation: the other nations, who worshipped a variety of gods, were supposed to be under the empire of the evil principle. These two conflicting powers exercise oppressions upon rational and immortal souls; and therefore the MARCITES, MARCITE, a supreme God, to deliver them from sect of heretics in the second cenbondage, sent to the Jews a Being tury, who also called themselves more like unto himself, even his the perfecti, and made profession Son Jesus Christ, clothed with a of doing every thing with a great certain shadowy resemblance of deal of liberty and without fear. a body: this celestial messenger This doctrine they borrowed from was attacked by the prince of dark-Simon Magus, who however was ness, and by the god of the Jews, not their chief; for they were but without effect. Those who called Marcites from one Marcus, follow the directions of this celes- who conferred the priesthood, and tial conductor, mortify the body the administration of the sacraby fastings and austerities, and re- ments, on women. nounce the precepts of the god of the Jews, and of the prince of darkness, shall after death ascend to the mansions of felicity and perfection. The rule of manners which Marcion prescribed to his followers was excessively austere, containing an express prohibition

MARCOSIANS, or COLOBARSIANS, an ancient sect in the church, making a branch of the Valentinians.

St. Irenæus speaks at large of the leader of this sect, Marcus, who it seems was reputed a great magician. The Marcosians had a

great number of apocryphal books which they held for canonical, and of the same authority with our's. Out of these they picked several idle fables touching the infancy of Jesus Christ, which they put off for true histories. Many of these fables are still in use and credit among the Greek monks.

from the most authentic records, viz. that the Maronites retained the opinions of the Monothelites until the twelfth century, when, abandoning and renouncing the doctrine of one will in Christ, they were re-admitted in the year 1182 to the communion of the Roman church. The most learned of the modern Maronites have MARONITES, in ecclesiasti-left no method unemployed to decal history, a sect of eastern Chris-fend their church against this actians who follow the Syrian rite, cusation: they have laboured to and are subject to the pope; their prove, by a variety of testimonies, principal habitation being on that their ancestors always perMount Libanus. severed in the Catholic faith, in their attachment to the Roman pontiff, without ever adopting the doctrine of the Monophysites, or Monothelites. But all their efforts are insufficient to prove the truth of these assertions to such as have any acquaintance with the history of the church and the records of ancient times; for to all such the testimonies they allege will appear absolutely fictitious, and destitute of authority.

Mosheim informs us, that the doctrine of the Monothelites, condemned and exploded by the council of Constantinople, found a place of refuge among the Mardaites, a people who inhabited the Mounts Libanus and Atilibanus, and who, about the conclusion of the seventh century, were called Maronites, after Maro, their first bishop; a name which they still retain. None (he says) of the ancient writers give any account of the first person who instructed these mountaineers in the doctrine of the Monothelites: it is probable, however, from several circumstances, that it was John Maro, whose name they adopted; and that this ecclesiastic received the name of Maro from his having lived in the character of a monk in the famous convent of St. Maro, upon the borders of the Oron: tes, before his settlement among the Mardaites of Mount Libanus.among others one that bore the One thing is certain, from the name of their leader; that all the testimony of Tyrius and other un- Syrians who were not tainted with exceptionable witnesses, as also heresy took refuge among them;

Faustus Nairon, a Maronite settled at Rome, has published an apology for Maro and the rest of his nation. His tenet is, that they really took their name from the Maro, who lived about the year 400, and of whom mention is made in Chrysostom, Theodoret, and the Menologium of the Greeks. He adds, that the disciples of this Maro spread themselves throughout all Syria; that they built several monasteries, and

and that for this reason the here- ||ther, above six hundred in numtics of those times called them ber, with a bishop and several ecMaronites. clesiastics at their head, fled into Corsica, and implored the pro

Mosheim observes, that the subjection of the Maronites to the spi-tection of the republic of Genoa ritual jurisdiction of the Roman against the violence of the inquipontiff was agreed to with this ex-sitors. press condition; that neither the The Maronites have a patriarch popes nor their emissaries should who resides in the monastery of pretend to change or abolish any Cannubin, on Mount Libanus, and thing that related to the ancient assumes the title of patriarch of rites, moral precepts, or religious Antioch, and the name of Peter, opinions of this people; so that as if he seemed desirous of being in reality there is nothing to be considered as the successor of that found among the Maronites that apostle. He is elected by the clersavours of popery, if we except gy and the people, according to their attachment to the Roman the ancient custom; but, since pontiff, who is obliged to pay very their re-union with the church of dear for their friendship. For, as Rome, he is obliged to have a bull the Maronites live in the utmost of confirmation from the pope. distress of poverty under the ty- He keeps a perpetual celibacy, as rannical yoke of the Mahometans, well as the rest of the bishops, his the bishop of Rome is under the suffragans: as to the rest of the necessity of furnishing them with ecclesiastics, they are allowed to subsidies as may appease their marry before ordination; and yet oppressors, procure a subsistence the monastic life is in great esteem for their bishop and clergy, pro-among them. Their monks are of vide all things requisite for the the order of St. Antony, and live support of their churches, and the in the most obscure places in the uninterrupted exercise of public mountains, far from the commerce worship, and contribute in gene-of the world. ral to lessen their miseries. It is certain that there are Maronites in Syria who still behold the church of Rome with the greatest aver-say mass singly, but all say it tosion and abhorrence; nay, what gether standing round the altar. is still more remarkable, great They communicate in unleavened numbers of that nation residing in bread: and the laity have hitherItaly, even under the eye of the to partaken in both kinds, though pontiff, opposed his authority du- the practice of communicating in ring the last century, and threw one has of late been getting footthe court of Rome into great per-ing, having been introduced by plexity. One body of these non- little and little. In Lent they eat conforming Maronites retired in-nothing, unless it be two or three to the vallies of Piedmont, where hours before sun-rising: their they joined the Waldenses; ano-other fastings are very numerous.

As to their faith, they agree in the main with the rest of the eastern church. Their priests do not

MARRIAGE, a covenant be- to be equal with the father. Nor tween a man and a woman, in can the son or daughter acquit

themselves of such inconsistent duties as would arise from this unatural union. The marriage of brothers and sisters, and of some other near relations, is likewise disapproved by reason on various accounts. It frustrates one design of marriage, which is to enlarge benevolence and friendship by cementing various families in a close alliance. And, farther, were it allowed, young persons, instead of entering into marriage upon mature consideration, with a settled esteem and friendship, and a proper concern and provision for the support and education of children, would be in danger (through the intimacy and affection produced by their near relation, and being bred together) of sliding in

which they mutually promise cohabitation, and a continual care to promote the comfort and happiness of each other. By Grove thus: "A society formed between two persons of different sexes, chiefly for the procreation and education of children." This union is very near and strict, and indeed indissoluble but by death, excepting in one case; unfaithfulness in the one to the other by adultery or fornication, Rom. vii, 2. Matt. v, 32. It is to be entered into with deliberation, at a proper age, and with mutual consent, as well as with the consent of parents and guardians, under whose care single persons may be. It is a very honourable state, Heb. xiii, 4. being an institution of God, and that in Paradise, Gen. ii. Christ honour-their inconsiderate years into those ed marriage by his presence, and criminal familiarities which are at such a solemnity wrought his most destructive of the great ends first miracle, John ii. Moreover, of marriage. Most nations have it is honourable, as families are agreed to brand such marriages formed and built up, the world as highly criminal who cannot peopled with inhabitants, prevents be supposed to have derived the incontinence and fornication, and, judgment from Moses and the where the various duties of it are Israelites. It is probable God attended to, renders life a blessing. expressly prohibited these marThe laws of revelation, as well riages in the beginning of manas most civilized countries, have kind, and from the first heads of made several exceptions of per- families the prohibition might be sons marrying who are nearly transmitted as a most sacred related by blood. The marri-law to their descendants. See age of parents and children appears, at first view, contrary to nature, not merely on account of the disparity of age, but of the confusion which it introduces into natural relations, and its obliging to inconsistent duties; such as reverence to a son, and the daughter

INCEST.

The duties of this state are, on the part of the husband, love, superior to any shown to any other person: a love of complacency and delight, Prov. v, 18, 19. Chaste and single. Provision for the temporal good of the wife and fa

mily, 1st Tim. v, 3. Protection martyrdom of Polycarp, desired from abuse and injuries, Ruth iii, the heathen judge not to suffer the 9. 1st Sam. xxx, 5, 18. Doing Christians to carry off his body, every thing that may contribute to lest they should leave their crucifithe pleasure, peace, and comfort of ed master, and worship him in his the wife, 1st Cor. vii, 33. Seek- stead. To which they answered, ing her spiritual welfare, and every" We can neither forsake Christ, thing that shall promote her edifi-nor worship any other; for we cation and felicity. The duties on worship him as the Son of God; the part of the wife are, reverence, but love the martyrs as the discisubjection, obedience, assistance, ples and followers of the Lord,for sympathy, assuming no authority, the great affection they have shewn and continuance with him, Eph. v, to their King and Master." A like 32, 33. Tit. ii, 5. 1st Tim. v, 11, answer was given at the martyr12. Ruth i, 16, See articles DI-dom of Fructuosus in Spain; for VORCE, PARENT. Grove's Mor. when the judge asked Eulogius, Phil., vol. ii, p. 470; Paley's Mor. his deacon, whether he would not Phil., ch. viii, vol. i, p. 339; Bean's worship Fructuosus, as thinking, Christian Minister's Advice to a that, though he refused to worNew-Married couple; Guide to ship the heathen idols, he might Domestic Happiness; Advantages yet be inclined to worship a and Disadvantages of the Mar- Christian martyr, Eulogius reriage State; Stennet on Domestic plied, "I do not worship Fructu Duties; Doddridge's Lect., 225, osus, but him whom Fructuosus 234, 265, vol. i, oct. ed. worships." The primitive ChrisMARTYR, is one who lays tians believed that the martyrs endown his life or suffers death for joyed very singular privileges; the sake of his religion. The that upon their death they were word is Greek, uaprup, and proper-immediately admitted to the bealy signifies a "witness." It is ap-tific vision, while other souls plied by way of eminence to those waited for the completion of who suffer in witness of the truth their happiness till the day of of the gospel. judgment; and that God would The Christian church has grant to their prayers the hastenabounded with martyrs, and his- ing of his kingdom, and shorttory is filled with surprising ac-ening the times of persecution. counts of their singular constancy Perhaps this consideration might and fortitude under the cruellest excite many to court martyrdom, torments human nature was capa- as we believe many did. It must ble of suffering. The primitive be recollected, however, that marChristians were accused by their tyrdom in itself is no proof of the enemies of paying a sort of divine goodness of our cause, only that worship to martyrs. Of this we we ourselves are persuaded that it have an instance in the answer of is so. "It is not the blood, but the church of Smyrna to the sug- the cause that makes the martyr." gestions of the Jews, who, at the (Mead.) Yet we may consider the