deal of their cons, or emanations, under the terms the word, the life, the light, &c. They divided all nature into three kinds of beings, viz. hylic, or material;

spiritual. On the like principle they also distinguished three sorts of men; material, animal, and spiritual. The first, who were material, and incapable of knowledge, inevitably perished, both soul and body; the third, such as the Gnostics themselves pretended to be, were all certainly saved; the psychic, or animal, who were the middle between the other two, were capable either of being saved or damned, according to their good or evil actions. With regard to their moral doctrines and conduct, they were much divided. The greatest part of this sect adopted very austere rules of life, recommended rigorous abstinence, and prescribed severe bodily mortifications, with a view of purifying and exalting the mind. However, some maintained that there was no moral difference in human actions; and thus confounding right with wrong, they gave a loose rein to all the passions, and asserted the innocence of following blindly all their motions, and of living by their tumultuous dictates. They supported their opinions and practice by various authorities: some referred to fictitious and apocryphal writings of Adam, Abraham, Zoroaster, Christ, and his apostles; others boasted that they had deduced their sentiments from secret doctrines of Christ, concealed from the vulgar; others affirmed that they arrived at superior degress of wisdom by an innate vigour of mind; and others asserted that they were instructed in these mysterious parts of theological science by Theudos, a disciple of St. Paul, and by Matthias, one of the friends of our Lord. The tenets of the ancient Gnostics were revived in Spain, in the fourth century, by a sect called the Priscillianists. At length the name Gnostic, which originally was glorious, became infamous, by the idle opinions and dissolute lives of the persons who bore it.

lian, Clemens Alexandrinus, Origen, and St. Epiphanius; particularly the first of these writers, who relates their sentiments at large, and confutes them. Indeed he dwells more on the Valen-psychic, or animal; and pneumatic, or tinians than any other sect of Gnostics; but he shows the general principles whereon all their mistaken opinions were founded, and the method they followed in explaining Scripture. He accuses them of introducing into religion certain vain and ridiculous genealogies, i. e. a kind of divine processions or emanations, which had no other foundation but in their own wild imagination. The Gnostics confessed, that these æons, or emanations, were no where expressly delivered in the sacred writings; but insisted that Jesus Christ had intimated them in parables to such as could understand them. They built their theology not only on the Gospels and the epistles of St. Paul, but also on the law of Moses and the prophets. These last were peculiarly serviceable to them, on account of the allegories and allusions with which they abound, which are capable of different interpretations; though their doctrine concerning the creation of the world by one or more inferior beings of an evil or imperfect nature, led them to deny the divine authority of the books of the Old Testament, which contradicted this idle fiction, and filled them with an abhorrence of Moses and the religion he taught; alleging, that he was actuated by the malignant author of this world, who consulted his own glory and authority, and not the real advantage of men. Their persuasion that evil resided in matter, as its centre and source, made them treat the body with contempt, discourage marriage, and reject the doctrine of the resurrection of the body, and its re-union with the immortal spirit. Their notion, that malevolent genii presided in nature, and occasioned diseases and calamities, wars and desolations, induced them to apply themselves to the study of magic, in order to weaken the powers, or suspend the influence of these malignant agents. The Gnostics considered Jesus Christ as the Son of God, and inferior to the Father, who came into the world for the rescue and happiness of miserable mortals, oppressed by matter and evil beings; but they rejected our Lord's humanity, on the principle that every thing corporeal is essentially and intrinsically evil; and therefore the greatest part of them denied the reality of his sufferings. They set a great value on the beginning of the Gospel of St. John, where they fancied they saw a great

GOD, the self-existent, infinitely perfect, and infinitely good Being, who created and preserves all things that have existence. As the Divine Being possesses a nature far beyond the comprehension of any of his creatures, of course that nature is inexplicable. "All our knowledge of invisible objects is obtained by analogy; that is, by the resemblance which they bear to visible objects; but as there is in nature no exact resemblance of the nature of God, an attempt to explain the divine nature

is absurd and impracticable. All simi- virtue; and by these means lay themlitudes, therefore, which are used in at-selves under an indispensable obligation tempting to explain it must be rejected." to instruct them, and watch over their Yet, though we cannot fully understand conduct. his nature, there is something of him we GODLINESS, strictly taken, is right may know. He hath been pleased to worship or devotion; but in general it discover his perfections, in a measure, imports the whole of practical religion, by the works of creation and the Scrip- 1 Tim. iv. 8. 2 Pet. i. 6. It is difficult, as tures of truth; these, therefore, we Saurin observes, to include an adequate ought to study, in order that we may idea of it in what is called a definition. obtain the most becoming thoughts of "It supposes knowledge, veneration, him. For an account of the various at- affection, dependence, submission, gratitributes or perfections of God, the tude, and obedience; or it may be rereader is referred to those articles induced to these four ideas; knowledge this work. in the mind, by which it is distinguished from the visions of the superstitious;

unto all things, having the promise of the life that now is, and of that which is to come," 1 Tim. iv. 8. Saurin's Serm., vol. v. ser. 3. Eng. trans.; Barrow's Works, vol. i. p. 9.; Scott's Christian Life: Scougall's Life of God in the Soul of Man.

There are various names given to the Almighty in the Scriptures, though pro-rectitude in the conscience, that distinperly speaking, he can have no name; guishes it from hypocrisy; sacrifice in for as he is incomprehensible, he is not the life, or renunciation of the world, by nominable; and being but one, he has which it is distinguished from the unno need of a name to distinguish him; meaning obedience of him who goes as nevertheless, as names are given him in a happy constitution leads him; and, the Scriptures, to assist our ideas of his || lastly, zeal in the heart, which differs greatness and perfection, they are wor- from the languishing emotions of the thy of our consideration. These names lukewarm." The advantages of this are, El. which denotes him the strong disposition, are honour, peace, safety, and powerful God, Gen. xvii. 1. Eloah, usefulness, support in death, and proswhich represents him as the only proper pect of glory; or, as the apostle sums object of worship, Psal. xlv. 6, 7. Shad-up all in a few words, "It is profitable dai, which denotes him to be all-sufficient and all-mighty, Exod. vi. 3. Hheeljon, which represents his incomparable excellency, absolute supremacy over all and his peculiar residence in the highest heavens, Psalm 1.11. Adoni, which makes him the great connector, supporter, lord, and judge, of all creatures, Psal. cx. 1. Jah, which may denote his self-existence, and giving of being to his creatures, or his infinite comeliness, and answerableness to himself, and to the happiness of his creatures, Exod. xv. 2. Ehjeh, I am, or I will be, denotes his self-existence, absolute independency, immutable eternity, and all sufficiency, to his people, Exod. iii. 14. Jehovah, which denotes his selfexistence, absolute independence, unsuccessive eternity, and his effectual and marvellous giving of being to his creatures, and fulfilling his promises. Gen. ii. 4, &c.

In the New Testament, God is called Kurios, or Lord, which denotes his self-existence, and his establishment of, and authority over all things; and Theos, which represents him as the maker, pervader, and governing observer of the universe.

GODFATHERS AND GODMOTHERS, persons who, at the baptism of infants, answer for their future conduct, and solemnly promise that they will denounce the devil and all his works, and follow a life of pjety and

GOOD, in general, is whatever increases pleasure, or diminishes pain in us; or, which amounts to the same, whatever is able to procure or preserve to us the possession of agreeable sensations, and remove those of an opposite nature. Moral Good denotes the right || conduct of the several senses and passions, or their just proportion and accommodation to their respective objects and relations.

Physical good is that which has either generally, or for any particular end, such qualities as are expected or desired.

GOOD FRIDAY, a fast of the Christian church, in memory of the sufferings and death of Jesus Christ. It is observed on the Friday in Passion Week, and it is called, by way of eminence, good; because of the good effects of our Saviour's sufferings. Among the Saxons it was called Long Friday; but for what reason does not appear, except on account of the long fasting and long offices then used. See HOLY DAYS.

GOODNESS, the fitness of a thing to produce any particular end. Perfection, kindness, benevolence.

GOODNESS OF GOD, relates to

ter, of St. Andrew, of St. Barnabas, the eternal Gospel, &c. &c. &c.: but they were never received by the Christian church, being evidently fabulous and trifling. See CHRISTIANITY.

the absolute perfection of his own nature, and his kindness manifested to his creatures. Goodness, says Dr. Gill, is essential to God, without which he would not be God, Exod. xxxiii. 19. xxxiv. 6, 7. Goodness belongs only to GOSPEL CALL. See CALLING. God, he is solely good, Matt. xix. 17; GOSPEL A LAW. It has been disand all the goodness found in creatures puted whether the Gospel consists are only emanations of the divine good- merely of promises, or whether it can ness. He is the chief good; the sum in any sense be cailed a law. The anand substance of all felicity, Ps. cxliv. swer plainly depends upon adjusting 12, 15. lxxiii. 25. iv. 6, 7. There is no- the meaning of the words Gospel and thing but goodness in God, and nothing law: if the Gospel be taken for the debut goodness comes from him, 1 John claration God has made to men by i. 5. James i. 13, 14. He is infinitely Christ, concerning the manner in which good; finite minds cannot comprehend he will treat them, and the conduct he his goodness, Rom. xi. 35, 36. He is expects from them, it is plain that this immutably and unchangeably good, includes commands, and even threatZeph. iii. 17. The goodness of God is enings, as well as promises; but to decommunicative and diffusive, Ps, cxix. fine the Gospel so, as only to express 68. xxxiii. 5. With respect to the ob- the favourable part of that declaration, jects of it, it may be considered as ge- is indeed taking the question for grantneral and special. His general good-ed, and confining the word to a sense ness is seen in all his creatures; yea in the inanimate creation, the sun, the earth, and all his works; and in the government, support, and protection of the world at large, Ps. xxxvi. 6. cxlv. His special goodness relates to angels and saints. To angels, in creating, confirming, and making them what they are. To saints, in election, calling, justification, adoption, sanctification, perseverance, and eternal glorification. Gill's Body of Div. v. i. p. 133. 8vo. ed.; Charnock's Works, v. i. p. 574; Paley's Nat. Theol., ch. 26; South's admirable Sermon, on this Subject, vol. viii. ser. 3. Tillotson's Serm., ser. 143-146; Abernethy's Scrm., vol. i. No. 2.

much less extensive than it often has in Scripture: compare Rom. ii. 16. 2 Thess. i. 8. 1 Tim. i. 10, 11.; and it is certain, that, if the Gospel be put for all the parts of the dispensation taken in connection one with another, it may well be called, on the whole, a good message. In like manner the question, whether the Gospel be a law or not, is to be determined by the definition of the law and of the Gospel, as above. If law signifies, as it generally does, the discovery of the will of a superior, teaching what he requires of those under his government, with the intimation of his intention of dispensing rewards and punishments, as this rule of their conduct is observed or neglected; in this latitude of expression, it is plain, from the proposition, that the Gospel, taken for the declaration made to men by Christ, is a law, as in Scripture it is sometimes called, James i. 25. Rom. iv. 15. Rom. viii. 2. But if law be taken, in the greatest rigour of the expression, for such a discovery of the will of God, and our duty, as to contain in it no intimation of our obtaining the Divine favour otherwise than by a perfect and universal conformity to it, in that sense the Gospel is not a law. See NEONOMIANS. Witsius on Cov. vol. iii. ch. 1. ; Doddridge's Lect. lect. 172.; Watts's Orthodoxy and Charity, essay 2.

GOSPEL, the revelation of the grace of God to fallen man through a mediator. It is taken also for the history of the life, actions, death, resurrection, ascension, and doctrine of Jesus Christ. The word is Saxon, and of the same import with the Latin evangelium, which signifies glad tidings or good news. It is called the Gospel of his Grace, because it flows from his free love, Acts xx. 24. The Gospel of the kingdom, as it treats of the kingdoms of grace and glory. The Gospel of Christ, because he is the author and subject of it, Rom. i. 16. The Gospel of peace and salvation, as it promotes our present comfort, and leads to eternal glory, Eph. i. 13. vi. 15. The glorious Gospel, GOVERNMENT OF GOD, is the as in it the glorious perfections of Jeho- disposal of his creatures, and all events vah are displayed, 2 Cor. iv. 4. The relative to them, according to his infieverlasting Gospel, as it was designed nite justice, power, and wisdom. His from eternity, is permanent in time, and moral government is his rendering to the effects of it eternal, Rev. xiv. 6. every man according to his actions, conThere are about thirty or forty apocry-sidered as good or evil. See DOMINION phal Gospels; as the Gospel of St. Pe- and SOVEREIGNTY.

C c

As

selves. The English, however, seem even not neglected by heathens themto be very deficient in this duty.

As to the manner in which it ought to be performed, as Dr. Watts observes, occasion, and the persons present; the we ought to have a due regard to the neglect of which hath been attended with indecencies and indiscretions. Some have used themselves to mutter a few words with so low a voice, as though by some secret charm they were to consecrate the food alone, and there was no need of the rest to join with them in the petitions. Others have broke out into so violent a sound, as though they were bound to make a thousand people hear them. Some perform this part of worship with so slight and familiar an air, as though they had no sense of the great God to whom they speak: others have put on an unnatural solemnity, and changed their natural voice into so different and awkward a tone, not without some distortions of countenance, that have tempted strangers to ridicule.

GRACE. There are various senses in which this word is used in Scripture; but the general idea of it, as it relates to God, is his free favour and love. it respects men, it implies the happy state of reconciliation and favour with God wherein they stand, and the holy endowments, qualities, or habits of faith, hope, love, &c., which they possess. Divines have distinguished grace into common or general, special or par- | ticular. Common grace, if it may be so called, is what all men have; as the light of nature and reason, convictions of conscience, &c., Rom. ii. 4. 1 Tim. iv. 10. Special grace is that which is peculiar to some people only; such as electing, redeeming, justifying, pardoning, adopting, establishing, and sanctifying grace, Rom. viii. 30. This special grace is by some distinguished into imputed and inherent: imputed grace consists in the holiness, obedience, and righteousness of Christ, imputed to us for our justification; inherent grace is what is wrought in the heart by the Spirit of God in regeneration. Grace is It is the custom of some to hurry over also said to be irresistible, efficacious, and a single sentence or two, and they have victorious; not but that there are in hu- | done, before half the company are preman nature, in the first moments of con- pared to lift up a thought to heaven. viction, some struggles, opposition, or And some have been just heard to beconflict; but by these terms we are to speak a blessing on the church and the understand, that, in the end, victory de-king, but seem to have forgot they were clares for the grace of the Gospel. There have been many other distinctions of grace; but as they are of too frivolous a nature, and are now obsolete, they need not a place here. Growth in grace is the progress we make in the divine life. It discovers itself by an increase The general rules of prudence, togeof spiritual light and knowledge; by ther with a due observation of the cusour renouncing self, and depending more tom of the place where we live, would upon Christ; by growing more spiritual correct all these disorders, and teach us in duties; by being more humble, sub- that a few sentences suited to the occamissive, and thankful; by rising superiorsion spoken with an audible and proper to the corruptions of our nature, and finding the power of sin more weakened in us; by being less attached to the world, and possessing more of a heavenly disposition. MLaurin's Essays, essay 3.; Gill's Body of Div. vol. i. p. 118.: Doddridge's Lect., part viii. prop. 139.; Pike and Hayward's Cases of Conscience; Saurin on 1 Cor. ix. 26, 27, vol. iv.; Booth's Reign of Grace.

asking God to bless their food, or giving thanks for the food they have received. Others, again, make a long prayer, and, among a multitude of other petitions, do not utter one that relates to the table before them.

voice, are sufficient for this purpose, especially if any strangers are present. Watts's Works, oct. edit. vol. iv. p. 160. Law's Serious Call, p. 60. Seed's Post. Ser. p. 174

GRATITUDE, is that pleasant affection of the mind which arises from a sense of favours received, and by which the possessor is excited to make all the returns of love and service in his power. GRACE AT MEALS, a short pray. "Gratitude," says Mr. Cogan (in his er, imploring the divine blessing on our Treatise on the Passions,) "is the food, and expressive of gratitude to God powerful re-action of a well-disposed for supplying our necessities. The mind, upon whom benevolence has conpropriety of this act is evident from the ferred some important good. It is mostdivine command, 1 Thess. v. 18. 1 Cor.ly connected with an impressive sense x. 31. 1 Tim. iv. 5. From the conduct of Christ, Mark viii. 6, 7. From reason itself; not to mention that it is a custom practised by most nations, and

of the amiable disposition of the person by whom the benefit is conferred, and it immediately produces a personal affection towards him. We shall not wonder

at the peculiar strength and energy of are, in fact, but one church. It is called this affection, when we consider that it the Greek church, in contradistinction is compounded of love placed upon the to the Latin or Romish church; as also good communicated, affection for the the Eastern, in distinction from the donor, and joy at the reception. Thus Western church. We shall here preit has goodness for its object, and the sent the reader with a view of its rise, most pleasing, perhaps unexpected, ex-tenets, and discipline. ertions of goodness for its immediate I. Greek church, rise and separation cause. Thankfulness refers to verbal of. The Greek church is considered as expressions of gratitude.” See THANK-a separation from the Latin. In the

FULNESS.

GRAVITY, is that seriousness of mind, united with dignity of behaviour, that commands veneration and respect. See Dr. Watts's admirable Sermon on Gravity, ser. 23. vol. i.

middle of the ninth century, the controversy relating to the procession of the Holy Ghost (which had been started in the sixth century) became a point of great importance, on account of the jeaTousy and ambition which at that time GREATNESS OF GOD, is the in- were blended with it. Photius, the pafinite glory and excellency of all his triarch of Jerusalem, having been adperfections. His greatness appears by vanced to that see in the room of Ignathe attributes he possesses, Deut. xxxii. tius, whom he procured to be deposed, 3, 4. the works he hath made, Ps. xix. was solemnly excommunicated by pope 1. by the awful and benign providences Nicholas, in a council held at Rome, he displays, Ps. xcvii. 1, 2. the great ef- and his ordination declared null and fects he produces by his word, Gen. i. void. The Greek Emperor resented the constant energy he manifests in the this conduct of the pope, who defended existence and support of all his crea-himself with great spirit and resolution. tures, Ps. cxlv. and the everlasting provision of glory made for his people, 1 Thess. iv. 17. This greatness is of himself, and not derived, Ps. xxi. 13. it is infinite, Ps. cxlv. 3. not diminished by exertion, but will always remain the same, Mal. iii. 6. The considerations of his greatness should excite veneration, Ps. Ixxxix. 7. admiration, Jer. ix. 6, 7. humility, Job xlii. 5, 6. dependence, Is xxvi. 4. submission, Job i. 22. obedience, Deut. iv. 39, 40. See ATTRIBUTES, and books under that article.

GREEK CHURCH, comprehends in its bosom a considerable part of Greece, the Grecian Isles, Wallachia, Moldavia, Egypt, Abyssinia, Nubia, Libya, Arabia, Mesopotamia, Syria, Cilicia, and Palestine, which are all under the jurisdiction of the patriarchs of Constantinople, Alexandria, Antioch, and Jerusalem. If to these we add the whole of the Russian empire in Europe,_great part of Siberia in Asia, Astracan, Casan, and Georgia, it will be evident that the Greek church has a wider extent of territory than the Latin, with all the branches which have sprung from it; and that it is with great impropriety that the church of Rome is called by her members the catholic or universal church. That in these widely distant countries the professors of Christianity are agreed in every minute article of belief, it would be rash to assert; but there is certainly such an agreement among them, with respect both to faith and to discipline, that they mutually hold communion with each other, and

Photius, in his turn, convened what he called an ecumenical council, in which he pronounced sentence of excommunication and deposition against the pope, and got it subscribed by twenty-one bishops and others, amounting in number to a thousand. This occasioned a wide breach between the sees of Rome and Constantinople. However, the death of the emperor Michael, and the deposition of Photius, subsequent thereupon, seem to have restored peace; for the emperor Basil held a council at Constantinople in the year 869, in which entire satisfaction was given to Pope Adrian; but the schism was only smothered and suppressed a while. The Greek church had several complaints against the Latin; particularly it was thought a great hardship for the Greeks to subscribe to the definition of a couDcil according to the Roman form, pre|| scribed by the pope, since it made the church of Constantinople dependent on that of Rome, and set the pope above an œcumenical council; but, above all, the pride and haughtiness of the Roman court gave the Greeks a great distaste; and as their deportment seemed to insult his imperial majesty, it entirely alienated the affections of the emperor Basil. Towards the middle of the eleventh century, Michael Cerularius, patriarch of Constantinople, opposed the Latins, with respect to their making use of unleavened bread in the eucharist, their observation of the sabbath, and fasting on Saturday, charging them with living in communion with the Jews. To