it from the incursions of our enemies: and he further invokes them, "O ye common keepers of mankind, good companions of our cares, coadjutors of our prayers, most powerful ambassadors to God," &c. Chrysostom in his thirty-second homily upon the epistle to the Romans, speaking of the relics of Peter and Paul, “This corpse," saith he, meaning of Paul, "fortifies that city of Rome more strongly than any tower, or than ten thousand rampires, as also doth the corpse of Peter. Are not these strong Mahuzzim? In his homily likewise upon the Egyptian martyrs he speaketh after this manner, "The bodies of these saints fortify our city more strongly than any impregnable wall of adamant; and as certain high rocks prominent on every side, not only repel the assaults of these enemies, who fall under the senses and are seen by the eyes, but also subvert and dissipate the snares of invisible demons, and all the stratagems of the devil." Hillary also will tell us, that neither the guards of saints, nor (angelorum munitiones) the bulwarks' of angels are wanting to those who are willing to stand. Here angels are Mahuzzim, as saints were before. The Greeks at this day, in their Preces Horariæ, thus invocate the blessed virgin, "O thou virgin mother of God, thou impregnable wall, thou fortress of salvation (m Psal. 28.) we call upon thee, that thou would frustrate the purposes of our enemies, and be a fence to this city:" thus they go on, calling her guard, and Sanctuary of Christians. in his third oration upon the forty them (dogpogo xxì vaszaomioral) guarders Eucherius his St. Gervase the perpetual (propugnator) protector of the faithful. Theodoret calleth the holy martyrs guardians of cities, lieutenants of places, captains of men, princes, champions and guardians, by whom

The Hope, Safe

Gregory Nyssen martyrs calleth and protectors:

disasters are turned from us, and those which come from devils debarred and driven away. By these and other authorities it appears, not only that Mahuzzim were worshipped, but they were worshipped likewise as Mahuzzim. This superstition began to prevail in the fourth century; and in the eighth century, in the year 787, the worship of images and the like was fully established by the seventh general council, and the second which was held at Nice: such different fortune attended that city, that there the first general council established orthodoxy, and there also the seventh established idolatry by law." Bp. Newton on the Prophecies, Vol. 1. p. 418, -421. See DEVILS.

MAN.-A man's heart in opposition to a beast's heart. A converted or Christian state or condition in opposition to an heathen state or condition. Dan. iv. 16; vii. 4.

MANNA.-1. The bread of life. John, vi. 26-50. 2. Hidden manna. The ineffable joys of immortality. Rev. ii. 17. To him that overcometh will I give to eat of the hidden manna.

MARK.-Mark of the beast. Either the name of the beast, or the number of his name: CESAR OF THE ROMANS, D' 'p, Keisar Romim; and HIS HOLINESS OF ROME, p, Kodsho Romei, or ROMAN SAINT,

wp, Kedosh Romei. Rev. xiii. 16, 17, 18. And it causeth all, both small and great, rich and poor, free and bond, to receive a mark in their hand, or in their foreheads: and that no man might buy or sell, save he that had THE MARK, either THE NAME OF THE BEAST, or THE NUMBER OF HIS NAME. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six

hundred and three score and six. Rev. xiv. 11. And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth THE MARK OF HIS NAME. Xv. 2. And I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and OVER THE NUMBER OF HIS NAME, stand on the sea of glass, having the harps of God. Rev. xx. 4.

We must understand that it was customary among the ancients for servants to receive the mark of their master, and soldiers of their general, and those who were devoted to any particular deity, of that deity to whom they were devoted. These marks were usually impressed "on their right hand, or on their foreheads." It is in allusion to this ancient custom that the worship of the three- one Antichrist, that is, submission to his spiritual power and authority is called his mark or token of belonging to him, which is here, his name or the number of his name; which mark is said to be received in the foreheads of those who live in open servitude to him, as his clergy, and in the right hand of those who act by an understood submission, as the laity who enjoy particular privileges on that account. In the same manner those who adhere to the only Head, Christ, are said to have his or his Father's name written in their foreheads. Rev. iii. 12; xiv. 1. The Name of the beast and the Number of his Name must be two distinct things. The Number of his Name must mean some other name, the sum of whose letters is equivalent to the sum of the letters of the Name of the beast. For it must be known that the ancients, viz. the Hebrews, and Greeks, and Romans, expressed their numbers not by figures, as we do, but by letters of their alphabet, and that consequently by number of a name, must be meant the amount of the numbers which the

letters of such name respectively signify. We are told, that the number of the name is 666; therefore the name must be some Hebrew or Greek word or words, the amount of whose letters will give that number. That it is a Hebrew word is not unlikely, from the circumstance of such words being used in the Revelation of St. John, to signify any thing mystical, as Abaddon, Armageddon, which are both Hebrew words. Let there be then two Hebrew Names, one the Name of the Beast, and the other some Name, whose numerals added together, are equivalent to the amount of the numerals of the Name of that Beast, and which bears some relation to the character of the Beast; and let

THE CESAR OF EMPEROR OF THE

op (Keisar Romim), ROMANS be the Name

קדשו רומי Kedosh Homei) or קדוש רומי of the Beast, and

(Kodsho Romei) both which have the same letters, and which signify respectively, HOLY ONE OF ROME, or SAINT OF ROME, and HIS HOLINESS OF ROME, be the Number of his name; then we have,

the identical numbers. The Masoretes made the Hebrew om, when written, that is, when final, to stand for 500, but that is only a later invention: see Gesenius Lehrgebäude der Hebr. Spr. 5, 2: and the Cabalists, whose art consists in this sort of puzzle, do not use the m

final, or for more than 40, as may be seen in an example of that part of their art called Gematria of which the above is an instance, in Schottgen's Hora Hebraicæ et Talmudicæ. Tom. II. p. 55. The Gematria is, when any two words or phrases occurring in different texts and containing letters of the same numerical amount, are deemed mutually convertible; and when any one or more words consisting of letters, which, on being cast up as numerals, make the same total sum as the word or words of any particular text, are at once admitted as developing the latent signification of that text. Thus, because the two words on and ny are of the same amount, the Cabalists conclude that they relate to the same person; and in making that amount, they use the m final or only for 40, as above said—thus,

To adduce another instance, where the final mis used for 40, by the Cabalists, we take from the same author Schettgen. Tom. 11. p 285: