and in xvi, 14 he is said to have contrived his plot for nica and Philippi (Acts xvi, 9), A.D. 48. This occasions the purpose of transferring the kingdom of the Persians repeated mention of the name, either alone (Acts xviii, to the Macedonians. This sufficiently betrays the late 5; xix, 21; Rom. xv, 26; 2 Cor. i, 16; xi, 9; Phil. iv, date and spurious character of these apocryphal chap- 15), or along with Achaia (2 Cor. ix, 2; 1 Thess. i, 8). ters; but it is curious thus to have our attention turned The principal cities of Macedonia were Amphipolis, to the early struggle of Persia and Greece. Macedonia Thessalonica, Pella, and Pelagonia (Livy, xlv, 29); the played a great part in this struggle, and there is little towns of the province named in the New Testament doubt that Ahasuerus is Xerxes. The history of the are Philippi, Amphipolis, Thessalonica, Neapolis, ApolMaccabees opens with vivid allusions to Alexander, the lonia, and Bercea. When the Roman empire was dison of Philip, the Macedonian king (Aλičavopoç ò rov vided, Macedonia fell to the share of the emperor of the Φιλίππου ὁ βασιλεὺς ὁ Μακεδών), who came out of | East, but in the 15th century it fell into the hands of the land of Chettiim and smote Darius, king of the the Turks. It now forms a part of Turkey in Europe, Persians and Medes (1 Macc. i, 1), and who reigned first and is called Makdonia. It is inhabited by Wallsamong the Grecians (ib. vi, 2). A little later we have chians, Turks, Greeks, and Albanians. The south-eastern the Roman conquest of Perseus, "king of the Citims," part is under the pasha of Salonika; the northern under recorded (ib. viii, 5). Subsequently in these Jewish beys or agas, or forms free communities. The capital, annals we find the term "Macedonians" used for the Salonika, the ancient Thessalonica, is a commercial town, soldiers of the Seleucid successors of Alexander (2 Macc. and the only one of any consequence, containing about viii, 20). In what is called the Fifth Book of Macca- 70,000 inhabitants. (See Cellarii Notit. ii, 828 sq.; Manbees this usage of the word is very frequent, and is ap- nert, vii, 420 sq.; Conybeare and Howson, i, 315.) On plied not only to the Seleucid princes at Antioch, but to the question whether Luke includes Thrace in Macethe Ptolemies at Alexandria (see Cotton's Five Books donia, see THRACE. "Nothing can exceed the interest of Maccabees, Oxf. 1832). When subdued by the Ro- and impressiveness of the occasion (Acts xvi, 9) when a mans (Livy, xliv) under Paulus Æmilius (B.C. 168), new and religious meaning was given to the well-known Macedonia was divided into four provinces (Livy, xlv, avip Mareduv of Demosthenes (Phil. i, p. 43), and when 29). Macedonia Prima was on the east of the Strymon, this part of Europe was designated as the first to be and had Amphipolis for the capital. Macedonia Se- trodden by an apostle. The account of St. Paul's first cunda stretched between the Strymon and the Axius, journey through Macedonia (Acts xvi, 10-xvii, 15) is

with Thessalonica for its metropolis. The third and
fourth districts lay to the south and the west.
Of two,
if not three of these districts, coins are still extant
(Akerman, Numismatic Illust. of the N. T. p. 43). Af-
terwards (B.C. 142) the whole of Greece was divided
into two great provinces, Macedonia and Achaia. See
ACHAIA; GREECE. Macedonia therefore constituted a
Roman province, governed by a proprætor, with the
title of proconsul (provincia proconsularis; Tacit. An-
nal. i, 76; Sueton. Claud. 26), in the time of Christ and
his apostles. (See fully in Smith's Dict. of Class. Geog.
8. v.) The apostle Paul being summoned in a vision,
while at Troas, to preach the Gospel in Macedonia, pro-
ceeded thither, and founded the churches of Thessalo-

marked by copious detail and well-defined incidents. At the close of this journey he returned from Corinth to Syria by sea. On the next occasion of visiting Europe, though he both went and returned through Macedonia (Acts xx, 16), the narrative is a very slight sketch, and the route is left uncertain except as regards Philippi. Many years elapsed before St. Paul visited this province again; but from 1 Tim. i, 3, it is evident that he did accomplish the wish expressed during his first imprisonment (Phil. ii, 24). The character of the Macedonian Christians is set before us in Scripture in a very favorable light. The candor of the Beræans is highly commended (Acts xvii, 11); the Thessalonians were evidently objects of St. Paul's peculiar affection (1 Thess. ii, 8, 17-20; iii, 10); and the Philippians, besides their general freedom from blame, are noted as remarkable for their liberality and self-denial (Phil. iv, 10, 14-19: see 2 Cor. ix, 2; xi, 9). It is worth noticing. as a fact almost typical of the change which Christianity has produced in the social life of Europe, that the female element is conspicuous in the records of its introduction into Macedonia. The Gospel was first preached there to a small congregation of women (Acts xvi, 13); the first convert was a woman (ib. ver. 14); and, at least at Philippi, women were prominent as active workers in the cause of religion (Phil. iv, 2, 3). It should be observed that, in St. Paul's time, Macedonia was well intersected by Roman roads, especially by the great Via Egnatia, which connected Philippi and Thessalonica, and also led towards Illyricum (Rom. xv, 19)." For the antiquities of this region, see Cousinéry, Voyage dans le Macédoine (Paris, 1831); Leake, Travels in Northers Greece (London, 1835); compare also Holland, Travels in the Ionian Isles, etc. (Lond. 1812-13).

Macedonian (Makedov) occurs in the A. V. of the N. T. only in Acts xxvii, 2. In the other cases (Acts xvi, 9; xix, 29; 2 Cor. ix, 2, 4) our translators render it "of Macedonia." The "Macedonians" are also mentioned in the Apocrypha (Esth. xvi, 10, 14; 1 Macc. i, 1; 2 Macc. viii, 20). See MACEDONIA.

Macedonians. See MACEDONIUS.

Macedonius, a patriarch of Constantinople, flourished in the 4th century. After the death of bishop Alexander, of Constantinople, in 336, Macedonius and Paulus became candidates for his succession. The latter was elected by the Athanasian party, but was soon after (338)

1

ræa,

Machærus (Maxaipovc), a strong fortress of Pefirst mentioned by Josephus in connection with Alexander, the son of Hyrcanus I, by whom it was built (Ant. xii, 16, 3; War, vii, 6, 2). It was delivered by his widow to her son Aristobulus, who first fortified it against Gabinius (Ant. xiv, 5, 2), to whom it afterwards surrendered, and by whom it was dismantled (ib. 4; compare Strabo, xvi, 762). Aristobulus, on his escape from Rome, again attempted to fortify it, but it was taken after two days' siege (War, vii, 6). In his account of this last capture by Bassus, Josephus gives a detailed description of the place. It was originally a tower built by Alexander Jannæus as a check to the Arab marauders. It was on a lofty point, surrounded by deep valleys, and of immense strength, both by nature and art (compare Pliny, Hist. Nat. v, 15). After the fall of Jerusalem it was occupied by the Jewish banditti. The Jews say that it was visible from Jerusalem (Schwarz, Palestine, p. 54). Its site was identified in 1806 by Seetzen with the extensive ruins now called Mkrauer, on a rocky spur jutting out from Jebel Attarus towards the north, and overhanging the valley of Zerka Main (Reise, i, 330-4). Josephus expressly states that it was the place of John the Baptist's beheading (Ant. xviii, 5, 2), although he had said immediately before (ib. 2) that it was at the time in the possession of Aretas. See JOHN THE BAPTIST.

deposed by the emperor Constance, who put Eusebius | ious Biography, s. v.; Allibone, Dict. of Brit. and Amer. of Nicomedia in his place. Upon the death of Euse- Authors, s. v. (J.H.W.) bius, Paulus was reinstated, but was again deposed by the Semi-Arian emperor, who in 342 pronounced Macedonius patriarch, notwithstanding the opposition of the people, who rose in insurrection, resulting in great bloodshed (comp. Gibbon, Decline and Fall of the Roman Empire [Milman's ed.], ii, 357 sq.). The orthodox rival, however, succeeded, after a time, in making his influence felt throughout the country, and Macedonius was finally obliged to yield him the patriarchate. In 350, after having thoroughly reorganized his party, Macedonius returned, and by the aid of the civil authorities regained the superintendence over the churches. His decided connection with the Semi-Arians, and the widening of the gulf between the Arians and Semi-Arians, proved, however, fatal to his credit, and in 360 his enemies succeeded in securing his deposition by a synod at Constantinople. He is supposed to have died soon after. His followers at once adopted his name. The Macedonians are generally regarded as Semi-Arians of that period, especially those in and around Constantinople, in Thrace, and in the surrounding provinces of Asia Minor (Sozomen, iv, 27). There is, however, one point in which the Macedonians, although not opposed to, are yet distinguished from the Semi-Arians; it is their idea of the antagonism of the divinity and the homoousia of the Holy Spirit. On this point the Macedonians are identical with the Pneumatomachians, and therefore the latter finally joined the former. They professed that the Holy Spirit is a divine energy diffused throughout the universe, but denied its being distinct, as a person, from the Father and the Son (Epiphanius, Hares. 74; Augustine, De Hares. c.52). In 381 Theodosius the Great assembled a council of one hundred and fifty bishops at Constantinople (second œcumenical), which condemned this doctrine, and the Macedonians soon after disappeared. See Mosheim, Eccles. Hist. i, 305 sq. (N. Y. 1854, 3 vols. 8vo); Hase, Hist. of the Christ. Church, p. 115 York, 1855); Basilius, De Spiritu S. opp. (ed. Garn.), iii, 1 sq.; Thilo, Bibl. pp. Gr. dogm. i, 666 s.; ii, 182 s.; A. Maji, Nov. patr.bibl. t. iv (Rom. 1847); Didymus, De Spir. Seto.interpr. Hier. (in Opp. Hier. ed. Mart. IV, i, 494 sq.); Walch, Ketzergeschichte, vol. iii; Bauer, Dreieinigkeitslehre, vol. i; Neander, Hist. of Christ. Dogmas, i, 350 sq.; Milman, Lat. Christianity, i, 334, 338 sq. (J. H. W.)

born in Brechin, Scotland, in 1798. He was educated at Machar, JOHN, D.D., a Presbyterian minister, was King's College, Aberdeen, and afterwards at the University of Edinburgh. On receiving license to preach, he became assistant to the parish minister, and in 1828 emigrated to Canada, and took charge of the Church in Kingston, C. W. In 1833 he was moderator of the synod; and at a meeting of lay delegates, assembled (Nmissioner to proceed to Britain, and attend to the interfrom all parts of the province, he was nominated comests of the Canadian branch of the Church of Scotland in one of the crises of her history. From 1846 to 1853 he was acting principal of Queen's College, Kingston, in which institution, during several sessions, he taught the Hebrew classes, and examined the candidates for license in the Oriental tongues. He died Feb. 7, 1863. Dr.

Machar's attainments both in sacred and secular learn

Mac Gill, STEVENSON, D.D., a Scotch divine of considerable note, was born at Port Glasgow Jan. 19, 1765, of pious parents. He early chose the service of his Master, and conducted all his studies with a view to the ministry. He was educated at the University of Glasgow, and was licensed to preach in 1790; was appointed minister at Eastwood in 1791; was transferred in 1797 to the Tron Church, Glasgow, and later (1814) was also made a professor of theology in his alma mater. He died Aug. 18, 1839. Dr. Mac Gill" commended himself to every man's conscience" not only by his ability in the pulpit, and his laborious visitations of his congregation and parish, but by the Christian interest he took in the public institutions and charities of the city-in the active direction he assumed of the Infirmary, the Prisons, the Magdalene and Lunatic Asylums. His services were also most zealously and actively rendered to "the Society for benefiting the Highlands and Islands of Scotland by means of Gaelic Schools," "the Propagation of the Gospel in India," and "the Missions on behalf of the Jews." In 1800 Dr. Mac Gill originated a clerical literary society, to which for many years he acted as secretary. It was after receiving the full approbation and friendly criticism of this literary society that he favored the world with Considerations addressed to a Young Clergyman (1809, 12mo), a work which, on its first appearance, obtained an extensive circulation, and from Machault, Jean-Baptiste de, a French scholthe perusal of which no young minister can fail to de-ar and Jesuit, nephew of the foregoing, was born at Paris rive great and permanent advantage. His sermons were in 1591. He taught rhetoric at Paris, and directed sucpublished in 1839. See Robt. Burns, Memoir of Dr. Mac cessively the colleges of Rouen and Nevers. He died at Gill (Edinb. 1842, 12mo); Jamieson, Dictionary of Relig-Pontoise May 22, 1640. His works are, among others,

ing were exact and varied; he was familiar with English literature, and could read with ease Hebrew, Greek, and the modern languages. He was always a close student, an earnest preacher, and a faithful pastor. See Wilson, Presb. Hist. Almanac, 1864, p. 388. (J. L. S.)

Machault, Jacques, a French Jesuit, was born at Paris in 1600; entered the order at eighteen, and afterwards taught ethics and philosophy, and was rector at Alençon, Orleans, and Caen. He died in 1680 at aliis in America meridionali (Paris, 1636, 8vo) :—De ReParis. His works are, De Missionibus Paraguariæ et bus Japonicis (Paris, 1646, 8vo):-De Regno Cuchinchinensi (Paris, 1652, 8vo) :-De Missionibus in India (Paris, 1659, 8vo):-De Missionibus religiosorum Soc. Jesu in Perside (Paris, 1659,8vo):-De Regno Madurensi (Paris, 1663, 8vo). See Hoefer, Nouv. Biog. Générale, s. v.

Machault, Jean de, a French Jesuit, was born at Paris Oct. 25, 1561; was admitted into the order in 1579; became professor of rhetoric at the College de Clermont, Paris, and afterwards rector of the College of Rouen. He died as provincial of Champagne March 25, 1619, at Paris. He published In Jacobi Thuani historiarum libros notationes lectoribus utiles et necessaria (Ingolstadt, 4to), which was condemned to be burned. See Hoefer, Nouv. Biog. Générale, s. v.

spicuous from all points. The building is rectangular, | jecting from the west side of the Haram is a little buildabout 200 feet long by 115 wide, and 50 high. The walls are constructed of massive stones varying from 12 to 20 feet in length, and from 4 to 5 in depth. Dr. Wilson mentions one stone 38 feet long and 3 feet 4 inches in depth, of ancient workmanship (Lands of the Bible, i, 366). The edges of the stones are grooved to the depth of about two inches, so that the whole wall has the appearance of being formed of raised panels, like the Temple-wall at Jerusalem. See MASONRY. The exterior is further ornamented with pilasters, supporting without capitals a plain moulded cornice. The building is thus unique; there is nothing like it in Syria. The style of its architecture, independent even of the historical notices above given, proves it to be of Jewish origin; and it cannot be much, if at all, later than the days of Solomon. The interior of this massive and most interesting building was described about fifty years ago by a Spaniard, who conformed to Islamism and assumed the name of Ali Bey (Travels, i, 232). The Rev. J. L. Porter was assured when at Hebron, and subsequently by a mollah of rank who had visited the tombs of the patriarchs, that there is an entrance to the cave, which consists of two compartments, and that the guardian can on special occasions enter the outer one (Handbook, p. 69). With this agree the statements of M. Pierotti, of Benjamin of Tudela, who gives a description of the caves (Itin. by Asher, p. 76 sq.), and of others (Wilson, Lands of the Bible, i, 364 sq.). We cannot doubt that the cave of Machpelah, in which the patriarchs were buried, is beneath this venerable building, and that it has been guarded with religious jealousy from the earliest ages; consequently, it is quite possible that some remains of the patriarchs may still lie there. Jacob was embalmed in Egypt, and his body deposited in this place (Gen. 1, 2-13). It may still be there perfect as an Egyptian mummy. The Moslem traditions and the cenotaphs within the Haram agree exactly with the Biblical narrative, and form an interesting commentary on Jacob's dying command-'And he charged them.. bury me with my fathers. . . in the cave which is in the field of Machpelah, which is before Mamre.... There they buried Abraham, and Sarah his wife; there they buried Isaac, and Rebekah his wife; and there I buried Leah' (Gen. xlix, 29-31). There also they buried Jacob. Now within the inclosure are the six cenotaphs only, while the belief is universal among the Mohammedans that the real tombs are in the cave below. Pro

ing containing the tomb of Joseph-a Moslem tradition states that his body was first buried at Shechem, but was subsequently transferred to this place (Stanley, Jewish Church, i, 498). The Jews cling around this building still, as they do around the ruins of their ancient Temple-taking pleasure in its stones, and loving its very dust. Beside the principal entrance is a little hole in the wall, at which they are permitted at certain times to pray" (Kitto). "A belief seems to prevail in the town that the cave communicates with some one of the modern sepulchres at a considerable distance outside of Hebron (Löwe, in Zeitung des Judenth., June 1, 1839). The ancient Jewish tradition ascribes the erection of the mosque to David (Jichus ha-Aboth in Hottinger, Cippi Hebr. 30), thus making it coeval with the pool in the valley below; but, whatever the worth of this tradition, it may well be of the age of Solomon, for the masonry is even more antique in its character than that of the lower portion of the south and south-western walls of the Haram at Jerusalem, which many critics ascribe to Solomon, while even the severest allows it to be of the date of Herod. The date must always remain a mystery, but there are two considerations which may weigh in favor of fixing it very early. 1. That, often as the town of Hebron may have been destroyed, this, being a tomb, would always be spared. 2. It cannot, on architectural grounds, be later than Herod's time, while, on the other hand, it is omitted from the catalogue given by Josephus of the places which he rebuilt or adorned" (Smith). The fullest historical notices of Machpelah will be found in Ritter, Pal. und Syr. vol. iii, and Robinson, Bib. Res. vol. ii. The chief authorities are Arculf (A.D. 700); Benjamin of Tudela (A.D. cir. 1170); the Jewish tract Jichus ha-Aboth (in Hottinger, Cippi Hebraici; and also in Wilson, i, 365); Ali Bey (Travels, A.D. 1807, ii, 232, 233); Giovanni Finati (Life by Bankes, ii, 236); Monro (Summer Ramble in 1833, i, 243); Löwe, in Zeitung des Judenth., 1839, p. 272, 288. In a note by Asher to his edition of Benjamin of Tudela (ii, 92), mention is made of an Arabic MS. in the Bibliothèque Royale at Paris, containing an account of the condition of the mosque under Saladin. This MS. has not yet been published. The travels of Ibrahim el-Khijari in 166970, a small portion of which, from the manuscript in the Ducal Library at Gotha, has been published by Tuch, with translation, etc. (Leipzig, 1850), are said to contain a minute description of the mosque (Tuch, p. 2).

The best description of the interior is that of Stanley, | ter, N. Y.; in 1861 he removed to Washington, D. C., to Jewish Church and Sermons in the East (the two are accept an appointment in the government service. He identical), in which he gives the singular narrative of died June 5, 1866. Mr. Mackee was a man of great conrabbi Benjamin, and a letter of M. Pierotti, which ap- scientiousness, a profound scholar, a close thinker, and peared in the Times immediately after the prince of an instructor with rare capabilities for imparting knowlWales's visit. A plan of the mosque is attached to edge. He published a small volume entitled A Critical Stanley's narrative. The description given by Ali Bey Examination of the Offices of Christ. See Wilson, Prest. (Travels, vol. ii) is substantially the same as that of Hist. Almanac, 1868, p. 117. (J. L. S.) Dean Stanley. A few words about the exterior, a sketch of the masonry, and a view of the town, showing the inclosure standing prominently in the foreground, will be found in Bartlett's Walks, etc., p. 216-219. A photograph of the exterior, from the East (?), is given as No. 63 of Palestine as it is, by Rev. G. W. Bridges. A ground-plan exhibiting considerable detail, made by two Moslem architects who lately superintended some repairs in the Haram, and given by them to Dr. Barclay of Jerusalem, is engraved in Osborn's Palestine, Past and Present, p. 364. Thomson, Land and Book, ii, 385 sq., gives some additional particulars; also Tristram, Land of Israel, p. 393 sq. See HEBRON.

Machzor (2, i. e. cycle) is the title of that part of Jewish liturgy which contains generally the prayers used in the synagogues on the Sabbath and feast-days, but principally those of the three most important festivals. They are usually rythmical, and are the productions of the most eminent Jewish writers. Unfortunately, many of the modern Jews cannot understand them in the original, and are obliged to have recourse to translations. The first author of such a collection of Sabbath and feast-day prayers, Piutim (7), is R. Eleazar benJacob Kalir, usually known only as Kalir (p), who lived in the second half of the 10th century. This was followed by others (Peitanim, □¬¬¬, TonTai). The time of the Peitanim really closes with the 12th century, although fragmentary works still appeared in the 13th and 14th centuries. These collections vary generally according to the nationality of the author, as divers rites and liturgies obtained in the synagogues of different countries. Thus there are Machzors according to the rites of the German, Polish, Spanish, and Italian Jews, and also translations from the Hebrew into the different languages, the use of which translations in the synagogues is, however, not general. The first scientific work on the Machzor is that of W. Heidenheim, published in 1800. This author corrected the text by means of ancient MSS., according to the German and Polish rites, and added to it a commentary and a historical introduction. His work gave rise also to further researches on the Peitanim and liturgies by other modern Jewish writers. Among them may be mentioned Rapoport (Biographie Kalirs, etc., in Bikkure Haittim, Vienna, 1829-32), Zunz (Gottesdienstl. Vorträge d. Juden, p. 380

Mackellar, ANGUS, a Presbyterian minister, was born in Scotland near the close of the 18th century, was ordained to the charge of Carmunnock, in the west of Scotland, in 1812, accepted a call to Pencaitland in 1814, was moderator of the Church of Scotland in 1840, and when the disruption came was one of the acknowledged leaders of the Free Church. On leaving his country parish he removed to Edinburgh, and for some years exercised a sort of general superintendence over the missionary and educational interests of the Church. He was moderator of the Assembly of the Free Church in Scotland in 1852. He died May 11, 1859. See Wilson, Presb. Hist. Almanac, 1860, p. 263. (J. L. S.)

Mackenzie, Charles Frederick, D.D., a prelate of the Church of England, and one of the noblest characters of our day, was born at Harcus Cottage, Peebleshire, Scotland, April 10, 1825, and was educated at Cambridge University, where he graduated with honor in 1848. After lecturing for a time at his alma mater, he decided upon the ministry, and was ordained by the bishop of Ely, and labored for some time in England as a parish minister. In 1854, bishop Selwyn, of New Zealand, returned to England, and pleaded earnestly for Mackenzie felt more laborers in the missionary field. persuaded that his duty lay in this direction, and in 18:3 he accepted the position of archdeacon of Natal, and went out with the noted Colenso. His zeal in this new field, and his exemplary piety, are attested by all who knew Mackenzie at this time. In 1859 he returned to England to propose the establishment of other missions in Africa. Livingstone had just preceded him on a visit to England, and personally, as well as by the publication of his book on Central Africa, had awakened an unprecedented enthusiasm for that country. The estab lishment of a mission on the ground lately explored by Livingstone had just been determined upon, and Mackenzie's arrival at this time led to his appointment as the head of it. He was consequently consecrated bishop at Cape Town Jan. 1, 1861; four days after he sailed for the Zambesi, and, after some necessary explorations, settled for his work at a village named Magomero. The climate, which in his former work he had withstood so well, here soon undermined his health, and he died Jan. 31, 1862. "In any calling Mackenzie would have been distinguished for his fine natural qualities. His cheerfulness, gentleness, and simplicity, supported as

they were by manly candor and enduring firmness of | כמנהג בני רומא טביא למחזור) S. D. Luzzatto ,(395

Einleit. z. Machsor nach röm. Ritus, Livorno, 1856), and L. Landshuth (713 17123, Onomasticon auctorum hymnorum Hebræorum eorumque carminum, fasciculus i, Berol. 1857). There is a beautiful edition of the Machzor, and a masterly version of it in German by the late Dr. Sachs, of Berlin. See Bartolocci, Biblioth, Magna Rabbin. i, 672; iv, 307 sq., 322 sq.; Wolf, Biblioth. Hebr. ii, 1334-49; iii, 1200 sq.; iv, 1049 sq. See LITURGY.

purpose, and guided by an innate purity and integrity that shrank from the faintest touch of wrong, could not fail to excite the admiration of the most worldly-minded. Consecrated as these qualities were to the service of religion, and warmed by a glowing zeal that had nothing in common with fanaticism, they assume something like heroic proportions. Nor are the battles he fought, the victories he won, the sacrifices he made, for the great objects to which he devoted his life, and the sufferings Mac Ilvaine. See McILVAINE. Mackee, C. B., a Presbyterian minister and educa- he endured, unworthy of a record among the achievetor, was born in Indiana County, Pa., March 28, 1792; ments of England's illustrious sons." The Christian was educated at the University of Pennsylvania, stud- spirit which the bishop manifested towards his Christian ied theology in the Seminary of the Reformed Presby- brethren of other churches is worthy of special mention. terian Church, Philadelphia, and was licensed by Phila- He labored in concurrence with them with cordiality delphia Presbytery in 1819, and ordained in 1821. By and good will. His opposition to the slave-trade was untiring self-application he made himself a thorough decided, and made him many enemies. See Goodwin, and critical scholar, especially in the ancient classics, Memoir of Bishop Mackenzie (Cambr. 1864, 8vo); Spectator (Lond.), March 5, 1864, p. 269; Mrs. Yonge, Pioneers ecclesiastical history, Biblical literature, and theology. In 1824 he was chosen professor of languages in Cincin- and Founders (Lond. 1871, 12mo), p. 285 sq. (J. H.W.) nati College, Ohio, which position he held until 1835, Mackenzie, Sir George, an eminent Scotch lawwhen he accepted a call as pastor of a church in Roches- yer and politician, was born at Dundee in 1636, and was