years, which, being added to the year when the four angels were loosed, will bring us down to 1844, nearly synonymous. In some connexions, malignity seems rather more pertinently applied to a ra malignancy to indications of this depravity in temper and conduct in particular instances. MAN, a being consisting of a rational soul and organical body. By some he is defined thus: "He or thereabouts, for the final de-dical depravity of nature; and struction of the Mahometan empire. It must be confessed, however, that, though the event is certain, the exact time cannot be easily ascertained. Prideaux's Life of Mahomet; Mosheim's Eccl. Hist., cent. vii, ch. 2; Sale's Prelimi-is the head of the animal creation; nary Discourse, prefixed to his English Translation of the Koran; Simpson's Key to Proph., sec. 19; Bishop Newton, Mede, and Gill, on Rev. ix; Miller's Propag. of Christianity, vol. i, ch. 1; White's Sermons at Bampton Lec.; Enc. Brit. a being who feels, reflects, thinks, contrives, and acts; who has the power of changing his place upon the earth at pleasure; who possesses the faculty of communicating his thoughts by means of speech, and who has dominion over all other creatures on the face of the MALEVOLENCE is that dis-earth." We shall here present the position of mind which inclines reader with a brief account of his us to wish ill to any person. It formation, species, and different discovers itself in frowns and low-state. 1. His formation. Man ering countenance; in uncharita- was made last of all the creatures, bleness, in evil sentiments; hard being the chief and master-piece speeches to or of its object; in curs- of the whole creation on earth. He ing and reviling, and doing mis-is a compendium of the creation, chief either with open viclence or and therefore is sometimes called secret spite, as far as there is power, a microcosm, a little world, the MALICE is a settled or deli-world in minature; something of berate determination to revenge or the vegetable, animal, and rado hurt to another. It more fre-tional world meet in him; spirit quently denotes the dispositions and matter; yea, heaven and earth of inferior minds to execute every centre in him; he is the bond that purpose of mischief within the connects them both together. The more limited circle of their abili-constituent and essential parts of ties. It is a most hateful temper man created by God are two; in the sight of God, strictly for- body and soul. The one was made bidden in his holy word, Col, out of the dust; the other was iii, 8 to 12. disgraceful to ration-breathed into him. The body is al creatures, and every way inimical to the spirit of Christianity, Matt. v, 44. See CHARITY, LOVE. MALIGNITY, a disposition obstinately bad or malicious. MaHignancy and malignity are words formed with the greatest precision and exactness, every muscle, vein, artery, yea, the least fibre, in its proper place; all in just proportion and symmetry, in subserviency to the use of each other, and for the good of the whole, Psal. cxxxix, 14. It is also made erect to distinguish it from the four-footed animals, who look downward to the earth. Man was made to look upward to the heavens, to contemplate them, and the glory of God displayed in them; to look up to God, to worship and adore him. In the Greek language, man has his name, agos, from turning and looking upwards. The soul is the other part of man, which is a substance or subsistence: it is not an accident, or quality, inherent in a subject; but capable of subsisting without the body. It is a spiritual substance, immaterial, immortal. See SOUL. Japanese. Their countenances are broad and wrinkled, even in youth; their noses short and flat; their eyes little, cheek-bones high, teeth large, complexions are olive, and the hair black.-3. The third are the southern Asiatics, or inhabitants of India. These are of a slender shape, long straight black hair, and generally Roman noses. They are slothful, submissive, cowardly, and effeminate.-1. The negroes of Africa constitute the fourth striking variety in the human species. They are of a black colour, having downy soft hair short and black; their beards often. turn grey, and sometimes white; their noses are flat and short; their lips thick, and their teeth of an ivory whiteness. These are the unhappy wretches who are torn from their families, friends, and native lands, and consigned for life to misery, toil, and bondage; and that by the wise, polished, and the Christian inhabitants of Europe, and, above all, by the monsters of England!!-5. The natives of America are the fifth race of men: they are of a copper colour, with black thick straight hair, flat noses, high cheek-bones, and small eyes.-6. The Europeans may be considered as the sixth and last variety of the human kind, whose features we need not describe. The English are consider 2. Man, different species of. According to Linnæus and Buffon, there are six different species among mankind. The first are those under the Polar regions, and comprehend the Laplanders, the Esquimaux Indians, the Samoied Tartars, the inhabitants of Nova Zembla, Borandians, the Greenlanders, and the people of Kamtschatka. The visage of men in these countries is large and broad; the nose flat and short; the eyes of a yellowish brown, inclining to blackness; the cheek-bones extremely high; the mouth large; the lips thick, and turning outwards; the voice thin, and squeaking; and the skin a dark greyed as the fairest. colour. They are short in stature, the generality being about four feet high, and the tallest not more than five. They are ignorant, stupid, and superstitious.-2. The second are the Tartar race, comprehending the Chinese and the 3. Man, different states of. The state of man has been divided into fourfold; his primitive state; fallen state; gracious state; and future state. 1. His state of innocence. God, it is said, made man upright, Eccl. vii, 29. without from the curse of the law. By the influences of the Holy Spirit he is regenerated, united to Christ by faith, and sanctified. True believers, therefore, live a life of dependence on the promise; of regularity and obedience to God's any imperfection, corruption, or to restore themselves to the favour principle of corruption in his body of God, to obey his commands or soul; with light in his under-perfectly, and to satisfy his justice, standing, holiness in his will, and Gal. iii. Rom. v. Gen. iii. Eph. ii. purity in his affections. This con- Rom. iii, passim. See FALL.-3. stituted his original righteousness, His recovery. Although man has which was universal both with fallen by his iniquity, yet he is not respect to the subject of it, the left finally to perish. The Divine whole man, and the object of it, Being, foreseeing the fall, in infinite the whole law. Being thus in a love and mercy made provision state of holiness, he was necessarily for his relief. Jesus Christ, accordin a state of happiness. He was ing to the Divine purpose, came a very glorious creature, the fa- in the fulness of time to be his Savourite of heaven, the lord of the viour, and, by virtue of his sufferworld, possessing perfect tranquil-ings, all who believe are justified lity in his own breast, and immortal. Yet he was not without law; for to the law of nature, which was impressed on his heart, God superadded a positive law, not to eat of the forbidden fruit, Gen. ii, 17. under the penalty of death natural, spiritual, and eter-word; of holy joy and peace ; nal. Had he obeyed this law, he and have a hope full of immortamight have had reason to expect lity.-4. His future state. As it that he would not only have had respects the impenitent, it is a the continuance of his natural and state of separation from God, and spiritual life, but have been tran- eternal punishment, Matt. xxv, sported to the upper paradise.- || 46. But the righteous shall rise 2. His fall. Man's righteousness, to glory, honour, and everlasting however, though universal, was joy. To the former, death will be not immutable, as the event has the introduction to misery; to the proved. How long he lived in a latter, it will be the admission to state of innocence cannot easily be felicity. All will be tried in the ascertained, yet most suppose it judgment-day, and sentence prowas but a short time. The positive nounced accordingly. The wicked Jaw which God gave him he broke, will be driven away in his wickedby eating the forbidden fruit.ness, and the righteous be savThe consequence of this evil acted with an everlasting salvation. was, that man lost the chief good; But as these subjects are treated on his nature was corrupted; his elsewhere, we refer the reader to powers depraved, his body sub-the articles GRACE, HEAVEN, ject to corruption, his soul exposed HELL, SIN. Hartley's Observato misery, his posterity all involv- tions on Man; Boston's Fourfold ed in ruin, subject to eternal con- | State; Kame's Sketches of the Hisdemnation, and for ever incapable tory of Man; Locke on Ünd.; Reid on the Active and Intellectual Pow-| whence he made his escape; but ers of Man; Wollaston's Religion he was apprehended soon after, of Nature; Harris's Philosophi-and flayed alive. However, the oriental writers cited by D'Herbelot and Hyde, tell us that Manes, after having been protected in a singular manner by Hormizdas, who succeeded Sapor in the Persian throne, but who was not able to defend him, at length, against the united cal Arrangements. MANICHEES, or MANICHEANS (Manichai), a sect of ancient heretics, who asserted two principles; so called from their author Manes, or Manichæus, a Persian by nation, and educated among the Magi, being himself one of that number before he em-hatred of the Christians, the Magi, braced Christianity. This heresy had its first rise about the year 277, and spread itself principally in Arabia, Egypt, and Africa. St. Epiphanius, who treats of it at large, observes that the true name of this heresiarch was Cubricus; and that he changed it for Manes, which in the Persian or Babylonish language signifies vessel. A rich widow, whose servant he had been, dying without issue, left him stores of wealth; after which he assumed the title of the apostle or envoy of Jesus Christ. some the Jews, and the Pagans, was Manes was not contented with the quality of apostle of Jesus Christ, but he also assumed that of the paraclete, whom Christ had promised to send: which Augustine explains, by saying, that Manes endeavoured to persuade men that the Holy Ghost did personally dwell in him with full authority. He left several disci-discern evident proofs of it. He ples; and among others, Addas, acknowledges that he was an arThomas, and Hermas. These he rogant philosopher, and a great sent in his life-time into several schemist; but whether he was an provinces to preach his doctrine. impostor he cannot certainly say. Manes having undertaken to cure He was much too fond of philothe king of Persia's son, and not sophical notions, which he ensucceeding, was put in prison up-deavoured to bring into religion, on the young prince's death, for which he is to be blamed: nevertheless, he observes, that every bold dogmatizer is not an impostor. and distributed them through their respective provinces. After a contest between the ruler of light and The doctrine of Manes was a the prince of darkness, in which motley mixture of the tenets of the latter was defeated, this prince Christianity with the ancient phi- of darkness produced the first palosophy of the Persians, in which rents of the human race. The he had been instructed during his beings engendered from this origiyouth. He combined these two nal stock consist of a body formed systems, and applied and accom-out of the corrupt matter of the modated to Jesus Christ the cha-kingdom of darkness, and of two racters and actions which the Per-souls; one of which is sensitive sians attributed to the god Mithras. He established two principles, viz. a good and an evil one: the first a most pure and subtile matter, which he called light, did nothing but good; and the second a gross and corrupt substance, which he called darkness, nothing but evil. This philosophy is very ancient; and Plutarch treats of it at large in his Isis and Osiris. Our souls, according to Manes, were made by the good principle, and our bodies by the evil one; those two principles being, according to him, co-eternal and independent of each other. Each of these is subject to the dominion of a superintendent Being, whose existence is from all eternity. The Being who presides over the light is called God; he that rules the land of darkness bears the title of hyle or demon. The ruler of the light is supremely happy, and in consequence thereof benevolent and good; the prince of darkness is unhappy in himself, and desirous of rendering others partakers of his misery, and is evil and malignant. These two beings have produced an immense multitude of creatures resembling themselves, and lustful, and owes its existence to the evil principle; the other rational and immortal, a particle of that divine light which had been carried away in the contest by the army of darkness, and immersed into the mass of malignant matter. The earth was created by God out of this corrupt mass of matter, in order to be a dwelling for the human race, that their captive souls might by degrees be delivered from their corporeal prisons, and the celestial elements extricated from the gross substance in which they were in, volved. With this view God produced two beings from his own substance, viz. Christ and the Holy Ghost: for the Manicheans held a consubstantial Trinity. Christ, or the glorious intelligence, called by the Persians Mithras, subsisting in and by himself, and residing in the sun, appeared in due time among the Jews, clothed with the shadowy form of a human body, to disengage the rational soul from the corrupt body, and to conquer the violence of malignant matter. The Jews, incited by the prince of darkness, put him to an ignominious death, which he suffered |