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GLASSITES

GLASSITES

of the national religion; e.g. being interrogate, "Is it your opinion that there is no warrant for a national church under the New Testament? he answered, "It is any opinion; for I can see no churches instituted by Christ in the New Testa ment, beside the universal, but congregational churches. Neither do I see that a nation can be a church, unless it could be made a congregation, as was the nation of Israel &c." Interrogated "Is it your opinion that a single congregation of believers, with their pastor, are not under the ecclesiastical jurisdiction and authority of supe

Church in Germany. They remained in a scattered state, till 1746, when the Rev. Michael Schlatter, who was sent from Europe for the purpose, collected them together. They are found principally in Pennsylvania; a few in Maryland, Virginia, Ohio, and other states. Their church government is essentially presbyterian, though their highest judicature is termed a synod. The synod of the German Reformed Church is composed of seven classes east Pennsylvania, Lebanon, Susquehanna, west Pennsylvania, Zion, Maryland, and Virginia. The synod of Ohio, not in immediate connexion with the general sy-rior church judicatures, nor censurable by them, nod, on account of its distance, have in their connexion 14 ordained ministers, and one candidate, and about 100 synod congregations. There is, in addition, an independent body, called a synod of the German Reformed Church, in the eastern part of Pennsylvania.-B.

either as to doctrine, worship, or practice?" He answered, "A congregation or church of Jesus Christ, with its presbytery, is, in its discipline, subject to no jurisdiction under heaven." And being interrogated, "Do you think yourself obliged in conscience to teach and publish these GHOST, HOLY. See HOLY Gnost. your opinions, differing from the received doe GIFT OF TONGUES, an ability given to trines of this church, unto the people?" he an the apostles of readily and intelligibly speaking a swered, "I think myself obliged in conscience to variety of languages which they had never learnt. declare every truth of Christ, and keep nothing This was a most glorious and important attesta- back; but to speak all the words of this life; and tion of the Gospel, as well as a suitable, and, in- to teach his people to observe all things whatsoever deed, in their circumstances, a necessary furni- he commands, so far as I can understand: and ture for the mission for which the apostles and that notwithstanding of others differing from me, their assistants were designed. Nor is there any and my being exposed to hazard in the declaring reason, with Dr. Middleton, to understand it as of them." For these, and other opinions of a sim merely an occasional gift, so that a person might lar nature and tendency, the synod suspended speak a language most fluently one hour, and be Mr. Glas from the exercise of his office, in April entirely ignorant of it in the next; which neither 1728; and, in the same year, he published "an agrees with what is said of the abuse of it, nor explication of that proposition," contained in the would have been sufficient to answer the end foregoing answer, "a congregation, or church of proposed. See Acts ii. See Gill and Henry in Jesus Christ with its presbytery is, in its disciLoc.; Jortin's Remarks, vol. i. p. 15-21; Essay pline, subject to no jurisdiction under heaven." on the Gift of Tongues; Middleton's Miscel. Mr. Glas having persisted, not only in the ex Works, vol. ii. p. 379; Doddridge's Lect, lec. 141. ercise of his office as a minister of Christ, notGILBERTINES, a religious order; thus withstanding the sentence of suspension, but also called from St. Gilbert, of Sempringham, in the in the opinions expressed in his answers above county of Lincoln, who founded the saine about referred to, the synod of Angus and Mearns, after the year 1118; the monks of which observed the a great deal of previous procedure, by a pit rule of St. Augustine, and were accounted canons, rality of votes, but not without protests entered and te nuns that of St. Benedict. The founder by some of their brethren, in October 1738, "de of this order erected a double monastery, or rather posed him from the office of the holy ministry; two different ones, contiguous to each other; the prohibiting and discharging him to exercise the one for men, the other for women, but parted by same, or any part thereof, in all time coming, un very high wall. St. Gilbert himself founded thir: der the pain of the highest censures of the church" teen monasteries of this order; viz. four for men From this sentence Mr. Glas appealed to the alone, and nine for men and women together, neral asserably of the church of Scotland. In the which had in them 700 brethren, and 1500 sis-mean time he continued the exercise of his ninis ters. At the dissolution, there were about twenty-five houses of this order in England and Wales.

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try; and from among his numerous followers (for his popularity was then great, notwithstand ing the peculiarity of some of his opinions) bo formed a congregation on his own principles in a parish near Dundee, of which he had been or

GLASSITES. The Glassites are so denomi nated from Mr. John Glas, their founder, who was a minister of the established kirk of Scot-ginally ordained pastor.

land; but his followers are more generally known, In the year 1729, Mr. Glas published a treatise out of Scotland, by the appellation of Sandema- entitled The Testimony of the King of Mar nians, from Mr. Robert Sandeman. See SAN-tyrs, as expressed in the answer of Jesus Christ

DEMANIANS.

Mr. Glas, about the year 1727, having offend ed some of his brethren by certain peculiar notions, both of justifying faith, and of the nature of Christ's kingdom, as being not of this world, was arraigned us an offender before the preshy tery of which he was a member, and afterwards prosecuted before the provincial synod of Angus and Mearns; and having been in the course of that prosecution, called in by the synod to answer certain queries, he gave such answers as were by his judges deemed inconsistent with the standard

to Pilate, "My kingdom is not of this world." In that treatise he has pretty fully illustrated his sen timents on the points of dispute between the nod and him. This appeal from the synod being referred to the commission of assembly, they, after hearing his speech in defence (published in his Works, vol. i.) affirmed the sentence of deposi tion pronounced by the synod. Notwithstanding this deposition, Mr. Glas cortinued the exercise of his ministry, though deprived of his stipend, and not only preached occasionally in most of the principal towns of Scotland, but erected churches,

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wherever he found a competent number of per- barbarous persons, who explained and interpresons who adopted and coincided with his opinions. ted the sacred writings, in a low, literal, and unIn vindication of this course he alleged, that his edifying signification. At first, the Gnostics conduct in this matter was the legitimate conse- were the only philosophers and wits of those quence of the principles he had embraced, and times, who formed for themselves a peculiar sysuntil those principles were refuted by fair reason-tein of theology, agreeable to the philosophy of ing, it was not to be expected that the sentence Pythagoras and Plato; to which they accommo of the synod could loose him from the obligation dated all their interpretations of Scripture. But laid upon him by the law of Christ to preach the Gnostics afterwards became a generical name, gospel. Soon after the erection of the church at comprehending divers sects and parties of hereDundee, smaller congregations were put into tics, who rose in the first centuries; and who, church order at different places; such as Edin-though they differed among themselves as to cirburgh, Perth, Montrose, Aberdeen, Glasgow, cumstances, yet all agreed in some common prinPaisley, &c. Glas, as has been observed, pub-ciples. They corrupted the doctrine of the Goslished a variety of tracts and treatises at different pel by a profane mixture of the tenets of the periods, all of them discovering talents of the oriental philosophy, concerning the origin of evil highest order; and among others who were led and the creation of the world, with its divine by the force of his arguments to adopt his pecu- truths. Such were the Valentinians, Simonians, liar views, was a Mr. Robert Sandeman, ori- Carpocratians, Nicolaitans, &c. ginally educated and destined for the ministry of the established church, who having embraced Mr. Glas's principles, was soon after ordained an elder of the church at Perth, from whence he afterwards moved to Edinburgh. He soon entered warmly into controversy with Mr. Hervey and others, and became more conspicuous than his master, and in some points has evidently pushed Mr. Glas's peculiar sentiments to a greater extreme than he ever carried them, if we may judge from his published works. For the distinguishing doctrinal tenets usually ascribed to the Glassites, see the article on SANDEMANISM. Adam's Religious World Displayed, vol. iii.—B.

GLORY, praise, or honour, attributed to God, in adoration or worship. The state of felicity prepared for the righteous. See HEAVEN.

The glory of God is the manifestation of the divine perfections in creation, providence, and grace. We may be said to give glory to God when we confess our sins, when we love him supremely, when we commit ourselves to him, are zealous in his service, improve our talents, walk humbly, thankfully and cheerfully before him, and recommend, proclaim, or set forth his excellencies to others, Jos. vii. 19; Gal. ii. 20; John IV. 8; Ps. 1. 23; Mat. v. 16.

GNOSIMACHI, a name which distinguished those in the seventh century who were professed enemies to the Gnosis; i. e. the studied knowledge or science of Christianity, which they rested wholly on good works; calling it a useless labour to seek for knowledge in the Scripture. In short, they contended for the practice of morality in all simplicity, and blamed those who aimed at improving and perfecting it by a deeper knowledge and insight into the doctrines and mysteries of religion. The Gnosimachi were the very reverse of the Gnostics.

GNOSTICS, (from rex, knowing,) ancient heretics, famous from the first rise of Christianity, principally in the east. It appears from several passages of Scripture, particularly 1 John ii. 18; 1 Tim. vi. 20; Col. ii. 8; that many persons were infected with the Gnostic heresy in the first century; though the sect did not render itself conspicuous, either for numbers or reputation, before the time of Adrian, when some writers crroneously date its rise. The name was adopted by this sect, on the presumption that they were the only persons who had the true knowledge of Christianity. Accordingly they looked on all other Christians as simple, ignorant, and

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Gnostics sometimes also occurs in a good
sense, in the ancient ecclesiastical writers, par-
ticularly Clemens Alexandrinus, who in the per-
son of his Gnostic describes the characters and
qualities of a perfect Christian. This point he
labours in the seventh book of his stromata,
where he shows that none but the Gnostic, or
learned person, has any true religion.
affirms that, were it possible for the knowledge
of God to be separated from eternal salvation, the
Gnostic would make no scruple to choose the
knowledge; and that if God would promise him
impunity in doing any thing he has once spoken
against, or offer him heaven on those terms, te
would never alter a whit of his measures. In thi
sense the father uses Gnostics, opposition to
the heretics of the same name; affirming that the
true Gnostic is grown old in the study of the
holy Scripture, and that he preserves the ortho-
dox doctrine of the apostles, and of the church;
whereas the false Gnostic abandons all the apos-
tolical traditions, as imagining himself wiser than
the apostles.

Gnostics was sometimes also more particularly
used for the successors of the Nicolaitans and
Carpocratians, in the second century, upon their
laying aside the names of the first authors. Such
as would be thoroughly acquainted with all their
doctrines, reveries, and visions, may consult St,
Irenæus, Tertullian, 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 Valentinians than any other sect of
Gnostics; but he shows the general principles
whereon all their mistaken opinions were found-
ed, and the method they followed in explaining
Scripture. He accuses them of introducing into
religion certain vain and ridiculous genealogics,
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 wons, or emanations, were no where ex-
pressly delivered in the sacred writings; but in-
sisted 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 pe
culiarly 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

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GNOSTICS

GODLINESS

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 compre hension of any of his creatures, of course that na ture is inexplicable. "All our knowledge of in visible 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 d vine nature is absurd and impracticable. All militudes, therefore, which are used in attempting to explain it, must be rejected." Yet, though we cannot fully understand his nature, there is some thing of him we may know. He hath been pleased to discover his perfections, in a measure, by the works of creation and the Scriptures of truth; these, therefore, we ought to study, in order that we may obtain the most becoming thoughts of him. For an account of the various attributes or perfections of God, the reader is referred to those articles in this work.

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 reunion 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 priniple 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 deal of their æons, or emanations, under the teras, the word, the life, the light, &c. They divided all nature into three kinds of beings, viz. bylic, or material; psychic, or animal; and spiritual. On the like principle guished three sorts of men; mateand spiritual. The first, who were material incapable of knowledge, inevitably per both soul and body; the third, such as the Canostics 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, In the New Testament, God is called Kuri and of living by their tumultuous dictates.or Lord, which denotes his self-existence, and his They supported their opinions and practice by establishment of, and authority over all things, various authorities: some referred to fictitious and and Theos, which represents him as the maker, apocryphal writings of Adam, Abraham, Zoroas- pervader, and governing observer of the universe. ter, 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 degrees of wisdom by an innate vigour of mind; and others asserted that they were instructed in these mysterious parts of theological science by Theudas, 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 Priscilhanists. At length the name Gnostic, which originally was glorious, became infamous, by the idle opinions and dissolute lives of the persons who bore it.

There are various names given to the A mighty in the Scriptures, though, properly speak ing, he can have no name; for as he is incom prehensible, he is not nominable; and being but one, he has no need of a name to distinguish him; nevertheless, as names are given him in the Scrip ture, to assist our ideas of his greatness and per fection, they are worthy of our consideration These names are El, which denotes him the strong and powerful God, Gen. xvi. 1. Eloah, which represents him as the only proper object of worship, Psal. xlv. 6, 7. Shaddai, which de notes him to be the all-sufficient and almighty, Exod. vi. 2. Hhelejon, which represents his in comparable excellency, absolute supremacy over all, and his peculiar residence in the highest her vens, Psalm. 1. 11. Adoni, which makes him the great connecter, supporter, lord, and judge, of all creatures, Psal cx. 1. Jah, which may denete 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, immu table eternity, and all-sufficiency to his people, Exod. iii. 14. Jehovah, which denotes his e existence, absolute independence, unsuccessive eternity, and his effectual and marvellous giving of being to his creatures, and fulfilling his pro mises, Gen. ii. 4, &c.

GODFATHERS ANDGODMOTHERS, persons, who, at the baptism of infants, answer fr their future conduct, and solemnly promise that they will renounce the devil and all his works, ara follow a life of piety and virtue; and by these means lay themselves under an indispensable obligation to instruct them, and watch over their conduct

GODLINESS, strictly taken, is right worship or devotion: but in general it imports the whole of practical religion, I Tim. iv. 8; 2 Pet. i. 6. is difficult, as Saurin observes, to include an ade quate idea of it in what is called a definition. "It supposes knowledge, veneration, affection, de pendence, submission, gratitude, and obedience, or it may be reduced to these four ideas; know

GOODNESS

GOVERNMENT

ledge in the mind, by which it is distinguished from | son's Serm. ser. 143-146; Abernethy's Serra. the visions of the superstitious; rectitude in the con- vol. i. No. 2. science, that distinguishes it from hypocrisy; sacrifice in the life, or renunciation of the world, by which it is distinguished from the unmeaning obedience of him who goes as a happy constitution leads him; and, lastly, zeal in the heart, which differs from the languishing emotions of the lukewarm." The advantages of this disposition are honour, peace, safety, usefulness, support in death, and prospect of glory; or, as the apostle sums up all in a few words, "It is profitable 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; Scougal's Life of God in the Soul of Man.

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 eninence, 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.

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 salration, as it promotes our present com fort, and leads to eternal glory, Eph. i. 13; vi. 15 The glorious Gospel, as in it the glorious perfec tions of Jehovah are displayed, 2 Cor. iv. 4. The everlasting Gospel, as it was designed from eternity, is permanent in time, and the effects of it eternal, Rev. xiv. 6. There are about thirty or forty apocryphal Gospels; as the Gospel of St. Peter, of St. Andrew, of St. Barnabas, the eter nal Gospel, &c. &c. &c.: but they were never received by the Christian church, being evidently fabulous and trifling. See CHRISTIANITY.

GOSPEL CALL. See CALLING,

GOSPEL A LAW. It has been disputed whether the Gospel consists merely of promises, or whether it can in any sense be called a law. The answer plainly depends upon adjusting the meaning of the words Gospel and law: if the Gospel be taken for the declaration God has made to men by Christ, concerning the manner in which he will treat them, and the conduct he expects from them, it is plain that this includes commands, and even threatenings, as well as promises; but to define the Gospel so, as only to express the favourable part of that declaration, is indeed taking the question for granted, and confining the word to a sense much less extensive GOODNESS OF GOD, relates to the abso-than it often has in Scripture: compare Rom. ii lute perfection of his own nature, and his kindness 16; 2 Thess. i. 8; 1 Tim. i. 10, 11; and it is manifested to his creatures. Goodness, says Dr. certain, that, if the Gospel be put for all the parts Gill, is essential to God, without which he would of the dispensation taken in connection one with not be God, Exod. xxxiii. 19. xxxiv. 6, 7. Good- another, it may well be called, on the whole, a ness belongs only to God, he is solely good, Matt. good message. In like manner the question, xix. 17; and all the goodness found in creatures is whether the Gospel be a law or not, is to be deteronly an emanation of the divine goodness. He is mined by the definition of the law and of the the chief good; the sum and substance of all feli- Gospel, as above. If law signifies, as it genedity, Ps. cxliv. 12, 15; lxxiii. 25; iv. 6, 7. There rally does, the discovery of the will of a superion, is nothing but goodness in God, and nothing but teaching what he requires of those under his go goodness comes from him, 1 John. i. 5; James i.vernment, with the intimation of his intention of 13, 14. He is infinitely good; finite minds can dispensing rewards and punishments, as this not comprehend his goodness, Rom. xi. 35, 36. rule of their conduct is observed or neglected; in He is immutably and unchangeably good, Zeph. this latitude of expression, it is plain, from the 17. The goodness of God is communicative proposition, that the Gospel, taken for the declaand diffusive, Ps. cxix. 68; xxxiii. 5. With re-ration made to men by Christ, is a law, as in spect to the objects of it, it may be considered as general and special. His general goodness 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. vol. i. p. GOVERNMENT OF GOD, is the disposal 133. 8vo. ed.; Charnock's Works, vol. i. p. 574; of his creatures, and all events relative to them, Paley's Nat. Theol. ch. 26; South's admirable according to his infinite justice, power, and wis Sermon on this Subjeet, vol. viii. ser. 3; Tillot-dom. His moral government is his rendering to

157

Scripture it is sometimes called, James i. 25; Rom. iv. 15; 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 Lectures, lect. 172; Watts's Orthodoxy and Charity, essay 2

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It is the custom of some to hurry over a singl sentence or two, and they have done, before half the company are prepared to lift up a thought to heaven. And some have been just heard to be speak a blessing on the church and the king, but seem to have forgot they were 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.

The general rules of prudence, together with a due observation of the custom of the place where we live, would correct all these disorders, and teach us that a few sentences suited to the occ sion, spoken with an audible and proper voice, are sufficient for this purpose, especially if any strangers are present. Watts's Works, oct, ed tion, vol. iv. p. 160; Law's Serious Call, p. 60; Seed's Post. Ser. 174.

every man according to his actions, considered as | God to whom they speak; others have put on good or evil. See DOMINION and SOVEREIGNTY. an unnatural solemnity, and changed their natu GRACE. There are various senses in which ral voice into so different and awkward a tone, this word is used in Scripture; but the general not without some distortions of countenance, that idea of it, as it relates to God, is his free favour have tempted strangers to ridicule. and love. As it respects men, it implies the happy state of reconciliation and favour with God wherein they stand, and the holy endow ments, qualities, or habits of faith, hope, love, &c., which they possess. Divines have distinguished grace into common or general, special or particular. Common grace, if it may be so called, is what all mer. 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, redeemning, 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 also said to be irresistible, efficacious, and victorious; not but that there are in human nature, in the first GRATITUDE, is that pleasant affection of moments of conviction, some struggles, opposi- the mind which arises from a sense of favours tion, or conflict; but by these terms we are to received, and by which the possessor is excited to understand, that, in the end, victory declares for make all the returns of love and service in his the grace of the Gospel. There have been many power. "Gratitude," says Mr. Cogan (in his other distinctions of grace; but as they are of too Treatise on the Passions,) "is the powerful re frivolous a nature, and are now obsolete, they action of a well-disposed mind, upon whom bene need not a place here. Growth in grace is the volence has conferred some important good. It progress we make in the divine life. It discovers is mostly connected with an impressive sense of itself by an increase of spiritual light and know- the amiable disposition of the person by whor ledge; by our renouncing self, and depending the benefit is conferred, and it immediately pro more upon Christ; by growing more spiritual induces a personal affection towards him. We duties; by being more humble, submissive, and shall not wonder at the peculiar strength and thankful; by rising superior to the corruptions energy of this affection, when we consider that of our nature, and finding the power of sin more it is compounded of love placed upon the good weakened in us; by being less attached to the communicated, affection for the donor, and joy at world, and possessing more of a heavenly disposition. M'Laurin'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 Rom. ix. 26, 27. vol. iv.; Booth's Reign of Grace.

the reception. Thus it has goodness for its ch ject, and the most pleasing, perhaps unerpected, exertions of goodness for its immediate cause. Thankfulness refers to verbal expressions of gratitude." See THANKFULNESS.

GRAVITY, is that seriousness of mind, GRACE AT MEALS, a short prayer, im-united with dignity of behaviour, that comman ploring the divine blessing on our food, and ex-veneration and respect. See Dr. Watts's admi pressive of gratitude to God for supplying our ne-rable Sermon on Grarity, ser. 23, vol. i. cessities. The propriety of this act is evident GREATNESS OF GOD, is the infinite from the divine command, 1 Thess. v. 18; 1 Cor. glory and excellency of all his perfections. His x. 31; 1 Tim. iv. 5. From the conduct of greatness appears by the attributes he possesses Christ, Mark viii. 6, 7. From reason itself; not Deut. xxxii. 3, 4; the works he hath made, P to mention that it is a custom practised by most xix. 1; by the awful and benign providences he nations, and even not neglected by heathens displays, Ps. xcvii. 1, 2; the great effects he themselves. The English, however, seem to be produces by his word, Gen. i.; the constant en very deficient in this duty. ergy he manifests in the existence and support As to the manner in which it ought to be per- of all his creatures, Ps. cxlv.; and the everlasting formed, as Dr. Watts observes, we ought to have provision of glory made for his people, 1 Thes a due regard to the occasion, and the persons pre- iv. 17. This greatness is of himself, and not de sent; the neglect of which hath been attended rived, Ps. xxi. 13; it is infinite, Ps. cxlv. 3; n with indecencies and indiscretions. Some have diminished by exertion, but will always remain used themselves to mutter a few words with so the same, Mal. iii. 6. The considerations of his low a voice, as though by some secret charm they greatness should excite veneration, Ps. ixxxIL were to consecrate the food alone, and there was 7; admiration, Jer. ix. 6, 7; humility, Job xin no need of the rest to join with them in the peti- 5, 6; dependence, Is. xxvi. 4; submission, Jab tions. Others have broke out into so violent a i. 22; obedience, Deut. iv. 39, 40. See Arra sound, as though they were bound to make a BUTES, and books under that article. thousand people hear them. Some perform this GREEK CHURCH comprehends in its b part of worship with so slight and familiar an som a considerable part of Greece, the Grecian sir, as though they had no sense of the great Isles, Wallachia, Moldavia, Egypt, Abyssinia,

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