Chapter XXXVI: Act 46: , Parl. 3, Act 106, Parl. 7, Act 24, Parl. 11, King James VI., do (12)

What we assert is, that GOD the FATHER from all eternity communicated to his SON his own individual nature and substance; so that the same GODHEAD which is in the FATHER originally and primarily, is also in the SON by derivation and communication. By this communication there was given to the SON all those attributes and perfections which do simply and absolutely belong to the Divine nature; there was a communication of all the properties which naturally belong to the essence communicated; and hence it is that the SON is eternal, omniscient, omnipresent, and the like, in the same infinite perfection as his FATHER is. The natural properties were thus communicated; but we cannot say the same of the personal properties, it being impossible they should be communicated, as being inseparable from the person: such are, the act of communicating the essence, the generation itself, and the personal pre-eminence of the FATHER, founded on that generation. These were not communicated, but are proper to the FATHER; as, on the other hand, the personal properties of the SON (filiation and subordination) are proper to the SON, and do not belong to the FATHER. And although in this incomprehensible mystery we use the term _generation_, (the Scripture having given us sufficient authority to do so, by styling him GOD’S SON, his proper SON, and his only begotten SON,) yet, by this term, we are not to understand a proceeding from non-existence to existence, which is the physical notion of generation; nor do we understand it in that low sense in which it is agreeable to creatures; but as it is consistent with the essential attributes of GOD, of which necessary existence is one. Nor, further, are we in this generation to suppose any division of the essence, or any external separation. The communication of the nature was not a separate one, like that of finite beings, but merely internal: and, though the SON be generated from the substance of the FATHER, (and thence be a distinct person from him,) yet he still continues to be _in_ the FATHER, and the FATHER _in_ him; herein differing from the production of all created beings, that in them the producer and the produced become two distinct individuals, which in this generation cannot be affirmed. The term used by the Greek Fathers to express this internal or undivided existence in the same nature, ἐμπεριχώρησις that of the Latin FATHERs, _circumincessio_; and that distinction of the schoolmen, _generatio ab intra_; are terms which are as expressive as any words can be of a mystery so far above our comprehension. The FATHER and the SON by this communication do not become two GODS, (as Adam and Seth are two men,) but are only one GOD in the same undivided essence. The communication of this nature neither did, nor could, infringe the unity of it, because the Divine essence is simply one, and therefore cannot be divided; is absolutely infinite, and therefore incapable of being multiplied into more infinities. And this, by the way, sufficiently shows the weakness and falseness of that charge which has been so often thrown on the orthodox scheme of the Trinity, namely, that it is downright tritheism, and that to maintain that the three persons are each of them GOD, is in effect to maintain three GODS; a charge which is so far from being a just consequence of our principles, that it is manifestly inconsistent with them, and impossible to be true upon them. We hold the Divine essence to be one simple, indivisible essence; we assert that the FATHER communicated to the SON, without division, this his individual substance; and therefore, upon these our principles, the unity of the Divine essence must still unavoidably be preserved; and upon this scheme the three distinct persons neither are, nor can be, (what is falsely suggested against us,) three distinct GODS. This communication of the Divine substance to GOD the SON was not a temporary one, but strictly and absolutely eternal; eternal in the proper sense of that word; in the same sense in which eternity is ascribed to the Divine nature itself; and eternal, in the same sense as GOD the FATHER himself is so.—_Stephens._

GENESIS. The first book of the Bible. The Hebrews call it ברשית, _Bereschith_, which signifies, _in the beginning_; these being the first words of the book. The Greeks gave it the name of _Genesis_, or Generation, because it contains the genealogy of the first patriarchs from Adam to the sons and grandsons of Jacob; or because it begins with the history of the creation of the world. It includes the history of 2369 years, from the beginning of the world to the death of the patriarch Joseph. Besides the history of the creation, it contains an account of the original innocence and fall of man, the propagation of mankind, the rise of religion, the invention of arts, the general defection and corruption of the world, the deluge, the restoration of the world, the division and peopling of the earth, the original of nations and kingdoms, the history of the first patriarchs down to Joseph, at whose death it ends.

GENTILE. (From _Gentes_.) All the people in the world, except the Jews, were called Gentiles.

GENTLEMEN OF THE CHAPEL ROYAL. The lay singers of the Royal Chapel are so called; and their duty is to perform with the priests, in order, the choral service there, which was formerly daily. According to the present rule, they attend in monthly courses of eight at a time. In ancient times this body was more numerous: Edward VI.’s chapel had thirty-two gentlemen; Queen Elizabeth’s thirty; James I.’s twenty-three.

GEOMETRICAL. The style of Gothic architecture which succeeded the Early English about 1245, and gave place to the Decorated about 1315.

In this style window tracery was first introduced, and it is distinguished from the tracery of the succeeding style by the use of simple geometrical forms, each in general perfect in itself, and not running into one another. (See _Tracery_, and the engravings there given.) From the use of tracery large windows naturally followed, sometimes even extending to six or eight lights; and from these larger openings in the walls some constructive changes followed, especially in the greater weight and projection of the buttresses. The doors are very often, as in the Early English, divided by a central shaft. The piers very soon lose the detached shafts, and are rather formed of solid clusters. In early examples the triforium is still retained as a distinct feature; in later, it is treated as a decorative band of panelling. Arcading is either discontinued, or increases very greatly in richness. Vaulting hardly advances upon the simple forms of the preceding style. All decorative features are of the very highest order of excellence, and are far more natural than either before or after, without losing in grace, or force, or character. There is no single decoration peculiar to this style, but crockets first appear in it, as also the ball-flower; on the other hand, the dog-tooth is quite given up.

GHOST. (See _Holy Ghost_.) A spirit. The third person in the blessed Trinity is spoken of as the HOLY GHOST. _Giving up the ghost_ means expiring, or dying.

GIRDLE. A cincture binding the alb round the waist. Formerly it was flat and broad, and sometimes adorned with jewels; in the Roman Catholic Church it has been changed into a long cord with dependent extremities and tassels. The zone is regarded as a type of purity.—_Jebb._

GLEBE. Every church is of common right entitled to house and glebe.

These are both comprehended under the name of _manse_, and the rule of the canon law is, “Sancitum est, ut unicuique ecclesiæ unus mansus integer, absque ullo servitio, tribuatur.” This is repeated in the canons of Egbert; and the assigning of these was of such absolute necessity, that without them no church could be regularly consecrated. The fee simple of the glebe is in _abeyance_, from the French _bayer_, to expect, i. e. it is only in the remembrance, expectation, and intendment, of law. Lord Coke says, this was provided by the providence and wisdom of the law, for that the parson and vicar have cure of souls, and were bound to celebrate Divine service, and administer the sacraments, and therefore no act of the predecessor should make a discontinuance, to take away the entry of the successor, and to drive him to a real action whereby he might be destitute of maintenance in the mean time.

After induction, the freehold of the glebe is in the _parson_, but with these limitations: (1.) That he may not alienate, nor exchange, except upon the conditions set forth in the statutes cited below; (2.) that he may not commit waste by selling wood, &c.

But it has been adjudged that the digging of mines in glebe lands is _not_ waste; for the court said, in denying a prohibition, “if this were accounted waste, no mines that are in glebe lands could ever be opened.”

Glebe lands, in the hands of the parson, shall not pay tithe to the vicar, though endowed generally of the tithes of all lands within the parish; nor being in the hands of the vicar, shall they pay tithe to the parson. This is according to the known maxim of the canon law, that “The Church shall not pay tithes to the Church;” but otherwise if the glebe be leased out, for then it shall be liable to pay tithes respectively as other lands are. By a statute of Henry VIII., if the parson dies in possession of glebe, and another is inducted before severance of the crop from the ground, his executor shall have the corn, but the successor shall have the tithes: the reason is, because, although the executor represents the testator, yet he cannot represent him _as parson_; inasmuch as another parson is inducted. By 13 Eliz. c. 10, the term for leasing glebe is limited to twenty-one years, or three lives. The 55 Geo. III. c. 147, 56 Geo. III. c. 52, 1 Geo. IV. c. 6, are acts for “enabling spiritual persons to exchange their parsonage houses or glebe lands.” (See also 6 Geo. IV. c. 8; 7 Geo. IV. c. 66; 1 & 2 Vict. c. 23; 2 & 3 Vict. c. 49; 5 & 6 Vict. c. 27; 1 & 2 Vict. c. 106, s. 93.)

Canon 87. _A Terrier of Glebe lands, and other Possessions belonging to Churches._—“We ordain that the archbishops and all bishops within their several dioceses shall procure (as much as in them lieth) that a true note and terrier of all the glebes, lands, meadows, gardens, orchards, houses, stocks, implements, tenements, and portions of tithes, lying out of their parishes, (which belong to any parsonage, or vicarage, or rural prebend,) be taken by the view of honest men in every parish, by the appointment of the bishop, (whereof the minister to be one,) and be laid up in the bishop’s registry, there to be for a perpetual memory thereof.”

By 1 & 2 Vict. c. 106, the bishop may assign four acres of glebe to the curate, occupying the house of a non-resident incumbent, at a fixed rent, to be approved of by the bishop.

GLORIA IN EXCELSIS. “Glory be [to GOD] on high.” One of the doxologies of the Church, sometimes called the angelic hymn, because the first part of it was sung by the angels at Bethlehem. The latter portion of this celebrated hymn is ascribed to Telesphorus, bishop of Rome, about the year of CHRIST 139; and the whole hymn, with very little difference, is to be found in the Apostolical Constitutions, and was established to be used in the Church service by the fourth Council of Toledo, A. D. 633. It is used by both the Greek and Latin Church. “In the Eastern Church,” says Palmer, “this hymn is more than 1500 years old, and the Church of England has used it, either at the beginning or end of the liturgy, for above 1200 years.” It is now used at the conclusion of the Communion Service; but in the First Book of King Edward VI. was placed near the beginning. It is directed to be _sung_ or _said_; and ought to be sung in all cathedrals at least, as it is still at Exeter, Durham, and occasionally at Worcester and Windsor.

GLORIA PATRI. “Glory be to the FATHER.” The Latin title of one of the primitive doxologies of the Church, sometimes called the lesser doxology, to distinguish it from the _Gloria in excelsis_, or angelic hymn. From the times of the apostles it has been customary to mingle ascriptions of glory with prayer, and to conclude the praises of the Church, and also sermons, with glory to the FATHER, to the SON, and to the HOLY GHOST. The first part of the _Gloria Patri_ is traced by St. Basil to the apostolic age. In the writings of the Fathers, doxologies are of very frequent occurrence, and in the early Church they appear to have been used as tests, by which orthodox Christians and Churches were distinguished from those which were infected with heresy. The doxologies then in use, though the same in substance, were various in form and mode of expression. The Arians soon took advantage of this diversity, and wrested some of them so as to appear to favour their own views. One of the doxologies which ran in these words, “Glory be to the FATHER, _by_ the SON, _in_ the HOLY GHOST,” was employed by them in support of their heretical opinions. In consequence of this, and to set the true doctrine of the Church in the clearest light, the form, as now used, was adopted as the standing doxology of the Church. (See _Doxology_.)

Of the hymns that made a part of the service of the ancient Church, one of the most common was what is called the lesser doxology. The most ancient form of it was only a single sentence without a response—“Glory be to the FATHER, and to the SON, and to the HOLY GHOST, world without end. Amen.” Part of the latter clause, “As it was in the beginning, is now, and ever shall be,” was inserted some time after the first composition. In the fourth Council of Toledo, an. 633, the words, “As it was in the beginning,” &c., are omitted, but the word “honour” is added to “glory,” according to a decree of that council; that it should be said, “Glory and honour be to the FATHER:” forasmuch as the prophet David says, “Bring glory and honour to the LORD,” and John the Evangelist, in the Revelation, heard the voice of the heavenly host, saying, “Honour and glory be to our GOD, who sitteth on the throne.” (Rev. v. 13.) From whence they conclude, that it ought to be said on earth as it is sung in heaven. The Mozarabic liturgy, which was used in Spain a little after this time, has it in the very same form: “Glory and honour be to the FATHER, and to the SON, and to the HOLY GHOST, world without end. Amen.” The Catholics themselves of old were wont to say, some, “Glory be to the FATHER, and to the SON, and to the HOLY GHOST;” others, “with the HOLY GHOST;” and others, “in or by the SON, and by the HOLY GHOST.” These different ways of expressing were all allowed, so long as no heterodox opinion was suspected to be couched under them. But when Arius had broached his heresy in the world, his followers would use no other form of glorification but the last, and made it a distinguishing character of their party to say, “Glory be to the FATHER, in, or by, the SON, and HOLY GHOST:” intending hereby to denote, that the SON and HOLY GHOST were inferior to the FATHER in substance, and, as creatures, of a different nature from him, as Sozomen and other ancient writers inform us. From this time it became scandalous, and brought any one under the suspicion of heterodoxy to use it, because the Arians had now, as it were, made it the shibboleth of their party. We may observe, that it was a hymn of most general use, and a doxology offered to GOD in the close of every solemn office. The Western Church repeated it at the end of every psalm, and the Eastern Church at the end of the last psalm.—The whole commonly running thus: “To FATHER, SON, and HOLY GHOST, be all glory, worship, thanksgiving, honour, and adoration, now and for ever, throughout all ages, world without end. Amen.”—_Bingham._

In this diversity there was certainly nothing either intended ill towards the truth, or which could be directly drawn into ill construction; but when, about the time of the Nicene Council, the Arians began to sow their seeds of heresy touching the inequality of the three persons, and, the better to colour their pretences, sheltered themselves under the protection of the doxology, “the FATHER, by the SON, in the HOLY GHOST,” formerly used, to which they constantly adhere, the Council of Nice, to avoid all occasion of future question, held herself to that form which came nighest to the form of baptism composed by our SAVIOUR, and the doctrine of Christian faith; prescribing it to be punctually observed by all such as were of the orthodox party.—_L’Estrange._

It were well if this ancient heresy were so buried as never to rise or revive any more. But, alas! that weed was never so thoroughly rooted out, but the seeds of it soon sprang up again, to the depraving of the doctrine and disturbing the peace of the Church. In these later years there hath arisen up one Socinus, a man of a subtle and crafty wit, who hath rubbed up and revived the same heresy, by denying the Divinity and satisfaction of our blessed SAVIOUR, and hath carried away many by his cunning and corrupt reasoning.—_Hole._

If the reasoning of Basil be conclusive, or his opinion may be relied upon, this hymn, _Gloria Patri_, derives its origin from the apostles. Glorifying the FATHER, and the SON, together with the HOLY GHOST, was in Basil’s judgment practised and prescribed by the apostles themselves. This, he believes, was one of the “ordinances,” or “traditions,” which St. Paul praises the Corinthians for keeping, as they had been delivered to them by him (1 Cor. xi. 2); and exhorts the Thessalonians to hold, as they had been taught, whether by word, or by epistle. (2 Thess. ii. 15.) On this principle, Basil accounts for the practice of ascribing glory to the Trinity, which in his day was universal.—In different passages of his works we find him thus arguing: “As we have received, so must we be baptized; as we are baptized, so must we believe; and as we have believed, so must we glorify the FATHER, the SON, and the HOLY GHOST.”—_Shepherd._

The earliest instance that we meet with of the use of this hymn, is found in the circular epistle of the Church of Smyrna, concerning the martyrdom of their beloved bishop Polycarp, from whence we learn that a doxology, nearly resembling Gloria Patri, was the last words he uttered. Polycarp was conversant with the apostles, and was consecrated bishop of Smyrna by St. John the Evangelist. To him, among others, St. John is said to have addressed the Revelation, in which Polycarp is entitled “the angel of the Church of Smyrna.” With some little difference in the phrase of their doxologies, the Christians of the three first ages agreed in uniformly expressing the same thing. Believing and confessing, that in the eternal GODHEAD there existed three, the FATHER, the SON, and the HOLY GHOST, they ascribed to them all honour and glory.—_Shepherd._

To this very day this serves for these two uses; first, as a shorter creed, and confession of our believing in “three persons and one GOD,” whereby we both declare ourselves to be in the communion of the Catholic Church, and also renounce all heretics who deny this great and distinguishing article of our faith; secondly, for a hymn of praise, by which we magnify the FATHER for our creation, the SON for our redemption, and the HOLY GHOST for our sanctification; and to quicken us herein, we declare it was so “in the beginning,” for the angels sung the praises of the Trinity in the morning of the creation; and the patriarchs, prophets, and apostles, saints and martyrs, did thus worship GOD from the beginning. The whole Church militant and triumphant doth it “now,” and shall do it for “ever,” not only in this “world,” but in that which is “without end.” Let us, therefore, with great devotion, join with this blessed company in so good a work, and give glory to the FATHER who granted our pardon, to the SON who purchased it, and to the HOLY GHOST who sealed it.—_Comber._

GLOSS. A comment.

GNOSTICS. (From γνώσις, _knowledge_.) The word _Gnostic_ properly signifies a _learned_ or _enlightened person_; and thus Clement of Alexandria uses it to denote the _perfect Christian_, who is the true Gnostic. But in its more common use, the term signifies a class of heretics, who pretended to superior knowledge, and mixed up some Christian ideas and terms with systems based on Platonism, Oriental philosophy, or corrupt Judaism. To this class most of the earliest sects belonged. Simon Magus may be considered as the forerunner of Gnosticism; and in the second century there were many varieties of Gnostics—as the followers of Basilides Saturninus, Carpocrates, Valentinus, &c. Of these the Carpocratians alone are said to have _assumed_ the name.

The Gnostic systems held in common a belief in one supreme God, dwelling from eternity in the _Pleroma_, or fulness of light. From him proceed successive generations of spiritual beings—called by Valentinus _Æons_. In proportion as these emanations are more remote from the primal source, the likeness of his perfections in them is continually fainter. _Matter_ is regarded as eternal, and as inherently evil. Out of it the world was formed, not by the Supreme GOD, but by the _Demiurge_—a being who is represented by some heresiarchs as merely a subordinate and unconscious instrument of the Divine will, and by others as positively malignant, and hostile to the Supreme. The Demiurge was the national God of the Jews—the God of the Old Testament; according, therefore, as _he_ is viewed, the Mosaic economy is either recognised as preparatory, or is rejected as evil. The mission of CHRIST was for the purpose of delivering man from the tyranny of the Demiurge. But the Christ of Gnosticism was neither very God nor very man. His spiritual nature, being an emanation from the Supreme GOD, was necessarily inferior to its original; and, on the other hand, an emanation from GOD could not dwell in a material, and consequently evil, body. Either, therefore, _Jesus_ was a mere man, on whom the Æon _Christ_ descended at his baptism, to forsake him again before his crucifixion; or the body with which CHRIST seemed to be clothed was only a phantom, and all his actions were only in appearance. (See _Docetæ_.)

The same view as to the evil nature of matter led the Gnostics to deny the resurrection of the body. They could admit no other than a spiritual resurrection; the object of their philosophy was to emancipate the soul from its gross and material prison at death; the soul of the perfect Gnostic, having already risen in baptism, was to be gathered into the bosom of GOD, while such souls as yet lacked their full perfection, were to work it out in a series of transmigrations.

Since matter was evil, the Gnostic was required to overcome it. But here arose an important practical difference; for, while some sought the victory by a high ascetic abstraction from the things of sense, the baser kind professed to show their superiority and indifference by wallowing in impurity and excess.—(See _Bardesanists_, _Basilidians_, _Carpocratians_, _Marcionites_, _Ophitæ_, _Valentinians_.)

GOD. This is the name we give to that eternal, infinite, and incomprehensible Being, the Maker and Preserver of all things, who exists One Being in a Trinity of Persons. The name is derived from the Icelandic _Godi_, which signifies the supreme magistrate.

Article I. “There is but one living and true GOD, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker and Preserver of all things, both visible and invisible. And in unity of this GODHEAD there be three persons, of one substance, power, and eternity; the FATHER, the SON, and the HOLY GHOST.”

The FATHER is GOD.

GOD the FATHER (John vi. 27; Gal. i. 1, 3; 1 Thess. i. 1). GOD, even the FATHER (1 Cor. xv. 24; 2 Cor. i. 3; James iii. 9). One GOD and FATHER (Eph. iv. 6). One GOD the FATHER (1 Cor. viii. 6); and the passages where GOD is spoken of as the FATHER of our LORD CHRIST, the SON of the living GOD (Matt. xvi. 16; John iii. 16; vi. 27; Rom. v. 10; viii. 3; xv. 6).

The SON is GOD.

I. So expressly declared.

The mighty GOD (Isa. ix. 6). Make straight—a highway for our God! (xl. 3). Thy throne, O GOD, is for ever and ever! (Ps. xlv. 6, with Heb. i. 8). I will save them by the LORD their GOD (Hosea i. 7). Immanuel, GOD with us (Isa. vii. 14; Matt. i. 23). The Word was GOD (John i. 1). My LORD and my GOD! (xx. 28; see Ps. xxxv. 23). Feed the Church of GOD, which he has purchased with his own blood (Acts xx. 28). They stoned Stephen, calling upon GOD, and saying, LORD JESUS, &c. (vii. 59). CHRIST is over all, GOD, blessed for ever! (Rom. ix. 5.) GOD was manifest in the flesh, &c., believed on in the world, received up into glory (1 Tim. iii. 16). GOD our SAVIOUR. (Titus ii. 10). The great GOD (13). Our GOD and SAVIOUR, JESUS CHRIST (Gr.) (2 Pet. i. 1, with Titus ii. 13). Hereby perceive we the love of GOD, because he laid down his life for us (1 John iii. 16). The true GOD, and eternal life (v. 20).

II. By necessary implication.

The angel Jehovah is GOD (Gen. xxxi. 11, with 13; and xxxv. 9–13, and 15; xvi. 9, with 13; Ex. iii. 2, with 4, and 6). I am Alpha and Omega—he that overcometh—I will be his GOD (Rev. xxi. 6, 7). We must all stand before the judgment seat of CHRIST, for,—every tongue shall confess to GOD (Rom. xiv. 10, 11). I saw the dead, small and great, stand before GOD, &c. (Rev. xx. 12). Many shall he (John the Baptist) turn to the LORD their GOD, for he shall go before him (Luke i. 16, 17; with Matt. iii. 11, and xi. 10). The LORD GOD of the holy prophets sent his angel (Rev. xxii. 6, with 16). I JESUS have sent mine angel to testify, &c. They tempted the most high GOD (Ps. lxxviii. 56), applied to CHRIST (1 Cor. x. 9). Behold the LORD GOD will come—behold his reward is with him (Isa. xl. 10, with Rev. xxii. 12, 20). Behold I come quickly, and my reward is with me—I am Alpha and Omega. Surely I come quickly, Amen! even so, come, LORD JESUS!—To the only wise GOD, our SAVIOUR, be glory, &c. Amen! (Jude 25).

III. From his attributes.

As he is _wisdom_ itself (Prov. viii. throughout; Luke xi. 49, with Col. ii. 3).—As he is the _holy_ one (Ps. xvi. 10); the most holy (Dan. ix. 24, with Rev. iii. 7).—As he is the _truth_ (John xiv. 6, and Rev. iii. 7, with 1 John v. 20).—As he is _eternal_.—Eternal life (1 John i. 1, 2, and v. 20).—From his _unchangeableness_ (Heb. i. 11, 12, and xiii. 8, with Mal. iii. 6).—His _omnipresence_ (John iii. 13; Matt. xviii. 20; xxviii. 20; Eph. i. 23; iv. 10).—His _omniscience_ (Rev. ii. 23; John ii. 24, 25; v. 42). Knowing the thoughts (Matt. ix. 4; xii. 15, 25; Mark ii. 8; Luke v. 22; vi. 8; ix. 47; xi. 17; John vi. 61, 64; xvi. 19; xxi. 17, with 1 Cor. iv. 5; this with 1 Kings viii. 39). Thou, even thou only, (O LORD GOD,) knowest the hearts of all the children of men.—_Omnipotence_: The works of creation. All things were made by him; and without him was not anything made that was made (John i. 3, with Ps. cii. 25; Col. i. 16, and Jer. x. 10, 11).—And _providence_. By him all things consist (Col. i. 17). Upholding all things by the word of his power (Heb. i. 3).—_Judging_ the world. The LORD JESUS CHRIST, who shall judge the quick and the dead (2 Tim. iv. 1, &c., with Gen. xviii. 25, and Ps. l. 6). GOD is judge himself.—Raising the dead (John vi. 40, 54; v. 28, 29; with Deut. xxxii. 39). I, even I, am he, and there is no GOD with me; I kill, and I make alive!—The _forgiveness_ of sins (Mark ii. 10, 11, &c., with Isa. xliii. 25). I, even I, am he that blotteth out thy transgressions, and Mark ii. 7.

IV. As Divine worship is due, and paid to him.

Being directed by prophecy. All kings shall fall down before him (Ps. lxxii. 11). All dominions shall serve and obey him (Dan. vii. 27). Kiss the Son, lest he be angry, and ye perish from the way (Ps. ii. 12). He is thy LORD, and worship thou him (xlv. 11). Let all the angels of GOD worship him! (Heb. i. 6.) All men should honour the SON, even as they honour the FATHER. External worship was paid by the wise men (Matt. ii. 11)—by the leper (viii. 2)—by the ruler (ix. 18)—by the seamen in the storm (xiv. 33)—by the woman of Canaan (xv. 25)—by the blind man (John ix. 38)—by the Marys, &c. (Matt. xxviii. 9), and by his disciples (Rev. i. 17). At the name of JESUS every knee should bow in heaven and in earth (Phil. ii. 10; compare this with Matt. iv. 10, Thou shalt worship the LORD thy GOD, and him only shalt thou serve; and Neh. ix. 6, Thou, even thou, art LORD alone; thou hast made heaven, &c., and the host of heaven worshippeth thee!).

V. As there must be faith, and hope, and trust in him.

See John iii. 15, 16; xiv. 1; xii. 44; Rom. x. 11; xv. 12; Acts xvi. 31; Eph. i. 12, 13, with Jer. xvii. 5. Cursed be the man that trusteth in man; whose heart departeth from the LORD! but blessed are all they that put their trust in him!

VI. As praise and thanksgiving are offered to him.

Daily shall he be praised (Ps. lxxii. 15). Unto him that loved us, and washed us from our sins, be glory and dominion for ever and ever! (Rev. i. 5, 6; compare Ps. cxlviii. 13). Let them praise the name of the LORD, for his name alone is excellent. Whosoever shall call upon the name of the LORD shall be saved. Saints, with all that in every place call upon the name of JESUS CHRIST (1 Cor. i. 2, and Rev. v. 11–13). Worthy is the Lamb that was slain, to receive honour, and glory, and blessing—blessing and honour and glory and power be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever!—Salvation to our GOD, who sitteth upon the throne, and unto the Lamb. Blessing, &c. be unto our GOD for ever and ever. Amen! (Rev. vii. 10–12).

The HOLY GHOST is GOD.

This perhaps is only to be proved by implication and analogy.

I. In regard to title.

The Spirit of the LORD spake by me—the GOD of Israel said, the Rock of Israel spake (2 Sam. xxiii. 2, 3). That holy thing which shall be born of thee shall be called the SON of GOD (Luke i. 35). She was found with child of the HOLY GHOST (Matt. i. 18). Why—lie to the HOLY GHOST—thou hast lied unto GOD (Acts v. 3, 4). Born of the Spirit (John iii. 6). Be born of GOD (1 John v. 4). Consider, too, no man taketh this honour to himself, but he that is called of GOD (Heb. v. 4). Pray the LORD of the harvest that he will send forth labourers (Matt. ix. 38).—The HOLY GHOST said, Separate me Barnabas and Saul for the work whereunto I have called them.—So they, being sent forth by the HOLY GHOST, departed (Acts xiii. 2, and 4). They shall be all taught of God (John vi. 45). Not in the words which man’s wisdom teacheth, but which the HOLY GHOST teacheth (1 Cor. ii. 13). Ye are the temple of GOD (1 Cor. iii. 16). Your body is the temple of the HOLY GHOST (vi. 19). The hand of the LORD GOD fell there upon me, and he put forth the form of an hand, and took me by a lock of mine head, and the Spirit lifted me up (Ezek. viii. 1–3).

See also the following passages, as respectively explaining each other: Luke ii. 26, with John xiv. 16, 17, and 1 Cor. xiv. 25.—Matt. iv. 1, with Luke xi. 4.—2 Cor. i. 3, with Acts ix. 31; John xiv. 26, &c.—1 Cor. ii. 11, with 14.—Matt. iv. 7, with Acts v. 9.—Gen. vi. 3, with 1 Pet. iii. 20.—Luke xi. 20, with Matt. xii. 28.—Acts iv. 24, 25, with i. 16,—and Luke i. 68, 70, with Acts xxviii. 25; and various others that might be noticed.

That the FATHER, under whatever names he is described and addressed, is GOD, is not disputable. That the SON is also GOD, it would seem much of rashness to doubt; since he was foretold by prophecy before his manifestation in the flesh, to be GOD, and appeared as GOD to the patriarchs.—GOD the SON, the angel and guardian of his people; for “GOD”—the Trinity in unity—“no man hath seen at any time.” That he must be a GOD who has such titles applied to him, such Divine attributes and offices, and to whom Divine worship is paid, the Arian allows, and the Socinian did not always deny; but that he is another—an inferior GOD, thus making more GODS than one, the voice of revelation expressly contradicts.

The Divinity of the SON is in fact proved both directly and incidentally; but the personality and Divinity of the HOLY SPIRIT are less decisively expressed and treated of—apparently because the HOLY GHOST was never incarnate, nor appeared in a bodily form upon earth, and therefore we have not his frequent declarations, as we have those of the SON, nor direct addresses to him, as we have to the FATHER, to illustrate this point, but are left to gather the truth from the mouths of the prophets—the holy men of GOD, who spake as they were moved by the HOLY GHOST. From their preaching we sufficiently learn that he joined in the work of creation—that he dwells in the temple of the body, (1 Cor. iii. 16; vi. 19, 20; 2 Cor. vi. 16,) and the faithful are therefore dedicated to him—that he is eternal, omnipresent, infinite in power and knowledge—that obedience is due to him, and the sin against him considered unpardonable—and that he is to be worshipped is implied by the apostolic form of benediction. That the HOLY SPIRIT is a person is proved, independently of analogous reasoning, by a clear personal distinction between him and the FATHER and the SON.

The term GOD, when used in Holy Scripture in relation to the FATHER of our LORD CHRIST, is evidently used in a personal sense; and in such sense the Church also speaks of GOD the SON and GOD the HOLY GHOST. But when it is announced that there is but one GOD, though he is the FATHER of all, the term is used essentially, and comprehends the sacred three. The unity of the GODHEAD is so unequivocally declared in Holy Scripture, that we dare not deny it: but neither, it is presumed, can we safely deny that the FATHER, the SON, and the HOLY GHOST are each of them GOD, without either impeaching the authenticity of most of the passages cited in this article, or making the word of GOD (itself) of none effect, by strifes of words, not to say profane and vain babblings.

GODFATHER. (See _Sponsors_.) He that holds the child at the baptismal font, and answers for him. The custom of godfathers or sponsors is very ancient in the Church. We find them mentioned by Tertullian, the Apostolical Constitutions, St. Chrysostom, and St. Augustine. There were three sorts of sponsors: 1. For children. 2. For adult persons, who through sickness were not able to answer for themselves. 3. For such as could answer. The sureties for the first were obliged to be guardians of children’s Christian education; and indeed at first they were the parents of the children, and it was in extraordinary cases, either when the parent could not or would not, that others were admitted to be sureties. Sureties of the second sort were such as engaged to the Church that the adult person, who was grown incapable to answer for himself, did, when he was capable, desire to be baptized. But those of the third sort, who appeared with the person to be baptized, obliged themselves to admonish the person of his duty, as they had, before baptism, instructed him in it. Anciently deaconnesses were the sponsors for women, and the deacons were for the men. Parents were not forbidden to be sponsors for their children, before the Council of Mentz, A. D. 813. In the Church of Rome it is not lawful to marry any person to whom one stands related in this spiritual way; and this occasions numberless disputes, and numberless dispensations, which ring great sums of money to the exchequer of Rome.

Rubric. “There shall be for every male child to be baptized, two godfathers and one godmother; and for every female, one godfather and two godmothers.”

Canon 29. “No person shall be urged to be present, nor be admitted to answer as godfather for his own child; nor any godfather or godmother shall be suffered to make any other answer or speech, than by the Book of Common Prayer is prescribed in that behalf. Neither shall any person be admitted godfather or godmother to any child at christening or confirmation, before the said person so undertaking hath received the holy communion.”

Rubric. “And the godfathers and godmothers, and the people with the children, must be ready at the font, either immediately after the last lesson at morning prayer, or else immediately after the last lesson at evening prayer, as the curate by his discretion shall appoint.”

GOLDEN NUMBER. By referring to the astronomical tables at the beginning of the Prayer Book, it will be seen that a large proportion of them are simply calculations of the day on which _Easter_ will fall in any given year, and, by consequence, the moveable feasts depending on it. In the early Church, it is well known that there were many and long disputes on this point, the Eastern and Western Churches not agreeing on the particular day for the celebration of this festival. To remove these difficulties, the Council of Nice came to a decision, from which the following rule was framed, viz. “Easter day is always the first Sunday after the full moon which happens upon or next after the 21st day of March; and if the full moon happens upon a Sunday, Easter day is the Sunday after.”

To determine the time of Easter in any year, it was therefore only necessary to find out the precise time of the above full moon, and to calculate accordingly. Now if the solar year exactly corresponded with the lunar, the time of the paschal moon would be liable to no variation, and Easter would fall on the same day of every year; but as the lunar year is really shorter than the solar, by eleven days, it follows that the paschal moon must, for a course of years, always happen at a different period in each successive year. If then the above rule be observed, the time of Easter may vary from the 22nd of March to the 25th of April, but somewhere within these limits it will always fall. Hence the adoption by the Council of Nice of the _Metonic Cycle_, by which these changes might be determined with tolerable accuracy. From the great usefulness of this cycle, its numbers were usually written on the calendar in letters of gold, from which it derived the name of _Golden Number_.

GOOD FRIDAY. The Friday in Passion week received this name from the blessed effects of our SAVIOUR’S sufferings, which are the ground of all our joy, and from those unspeakable good things he hath purchased for us by his death, whereby the blessed JESUS made expiation for the sins of the whole world, and by the shedding of his own blood, obtained eternal redemption for us. Among the Saxons it was called Long Friday; but for what reason, except for the long fastings and offices they then used, does not appear.

The commemoration of our SAVIOUR’S sufferings hath been kept from the very first age of Christianity, and was always observed as a day of the strictest fasting and humiliation; not that the grief and affliction they then expressed did arise from the loss they sustained, but from a sense of the guilt of the sins of the whole world, which drew upon our blessed Redeemer that painful and shameful death of the cross.

The Gospel for this day (besides its coming in course) is properly taken out of St. John rather than any other evangelist, because he was the only one that was present at the passion, and stood by the cross while others fled: and, therefore, the passion being as it were represented before our eyes, his testimony is read who saw it himself, and from whose example we may learn not to be ashamed or afraid of the cross of CHRIST. The Epistle proves, from the insufficiency of the Jewish sacrifices, that they only typified a more sufficient one, which the Son of GOD did, as on this day, offer up, and by one oblation of himself then made upon the cross, complete all the other sacrifices, (which were only shadows of this,) and made full satisfaction for the sins of the whole world. In imitation of which Divine and infinite love, the Church endeavours to show her charity to be boundless and unlimited, by praying in one of the proper collects, that the effects of CHRIST’S death may be as universal as the design of it, namely, that it may tend to the salvation of all, Jews, Turks, infidels, and heretics.

How suitable the proper psalms are to the day, is obvious to any one that reads them with a due attention: they were all composed by David in times of the greatest calamity and distress, and do most of them belong mystically to the crucifixion of our SAVIOUR; especially the twenty-second, which is the first for the morning, which was in several passages literally fulfilled by his sufferings, and, either part of it, or all, recited by him upon the cross. And for that reason (as St. Austin tells us) was always used upon that day by the African Church.

The first lesson for the morning is Genesis xxii., containing an account of Abraham’s readiness to offer up his son; thereby typifying that perfect oblation which was this day made by the SON of GOD; which was thought so proper a lesson for this occasion, that the Church used it upon this day in St. Austin’s time. The second lesson is St. John xviii., which needs no explanation. The first lesson for the evening contains a clear prophecy of the passion of CHRIST, and of the benefits which the Church thereby receives. The second lesson exhorts us to patience under afflictions, from the example of CHRIST, who suffered so much for us.—_Wheatly._

The proper psalms and both the second lessons for Good Friday were added at the last review: and Genesis xxii., the first morning lesson, which was formerly read all through, limited to ver. 20.

GOOD WORKS. “Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of GOD’S judgment; yet are they pleasing and acceptable to GOD in CHRIST, and do spring out necessarily of a true and lively faith; insomuch that by them a lively faith may be as evidently known as a tree discerned by the fruit.”—_Article_ XII.

Good works are inseparable from our union with CHRIST; but then as effects of that union, not as causes or instruments. “We are created in CHRIST JESUS unto good works.” “Ye are become dead to the law by the body of CHRIST, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto GOD.” “As the branch cannot bear fruit of itself except it abide in the vine, no more can ye, except ye abide in me. I am the vine, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit; for without me—separate from me—ye can do nothing.” While, however, we regard good works as effects of our union with CHRIST, we must remember that they are an end also, nay, the end for which we have been united to him; and if so, a condition of the continuance of our union. “The branch cannot,” it is true, “bear fruit of itself except it abide in the vine;” but yet its fruitfulness is the object of the care and pains which the vinedresser bestows upon it, and therefore a condition on which it is suffered to remain. “I am the true vine, and my FATHER is the husbandman. Every branch in me that beareth not fruit he taketh away. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.” And as fruitfulness in good works is a condition on which we are suffered to continue in CHRIST, so also is it the measure according to which fresh supplies of grace are given; “every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.” “Whosoever hath, to him shall be given, and he shall have more abundance.” And yet further, which indeed follows upon the foregoing—our works are the rule by which GOD will judge us at the last day. These will declare, beyond all controversy, how far we have answered the end of our new creation; how far we have improved the talents intrusted to us; how far we are qualified and prepared for that kingdom, into which “there shall in nowise enter anything that defileth,” where “the people shall be all righteous,” where “the merciful” “shall receive mercy,” where “the pure in heart” “shall see GOD;” where the servant, who has so improved the pound intrusted to him as to have gained five pounds, shall be appointed to reign over five cities, and he who has gained ten pounds, shall have authority over ten cities.

It is one great secret of holy living to remember, that holiness is to be sought in and from CHRIST; to be wrought in us by his Spirit. We are too prone to overlook this great truth; to forget the strength which we have in CHRIST. We act as though, notwithstanding all that CHRIST hath done for us and in us, Christian virtue were nothing more than moral habits strengthened by exercise. Whereas, in truth, it takes a far higher range. It consists in habits doubtless; but they are habits of him who has been created anew in CHRIST JESUS; they are the habits of him who is one with CHRIST, and partaker of the Spirit of CHRIST; who has been planted together with CHRIST, in the likeness of his death, that he should be also in the likeness of his resurrection; and who has that blessed promise to cheer and encourage him in striving against sin. “Sin shall not have dominion over you, for ye are not under the law, but under grace.”—_Heurtley._

GOSPEL. (A word compounded of two Saxon words, _god_, “good,” and _spell_, a “message” or “tidings,” and so answering to the Greek εὐαγγέλιον.) GOD’S or Good Tidings—the glad tidings of the salvation wrought for man by the LORD JESUS CHRIST.

In a stricter sense, the word means each of the four histories of our SAVIOUR, written by the Evangelists: in a more confined sense still, it means that portion of Scripture which is read immediately after the Epistle in the ante-communion service, and which is taken from one of the four Gospels. A Gospel is also read in the Baptismal Service.

In the mediæval Church there were always peculiar ceremonies used in honour of the Gospel, as for instance, the bringing special lights even during day-time, placing the book of the Gospels reverently on the altar, incensing them, &c. In the Anglican Church we retain some vestiges of this in standing whilst the Gospel is read, and preceding it by the “Glory be to thee, O LORD,” a sentence retained traditionally from the ancient Church.

GOSPELLER. The priest who in the Communion Service reads the Gospel, standing at the north side of the altar. In some cathedrals one of the clergy is so designated, and has this special duty among others to perform. By the 24th Canon, in cathedral and collegiate churches, a Gospeller (as well as an Epistoler) is to assist the priest, vested in a cope. Gospellers are statutable members of the several cathedrals of the new foundation, and an officer so called still officiates at Durham, though the office has generally fallen into desuetude; and, contrary to the ancient universal usage of the Church, even when many priests and deacons are present, it is usual for but two ministers to attend at the first part of the Communion Service: the principal minister reading the Gospel. Strictly speaking, the deacon is the minister for the Gospel; since, in the ordering of deacons, authority is given them to “_read the Gospel in the Church of God_.”—_Jebb._ (See also _Epistoler_.)

GOSSIP. A sponsor for an infant in baptism, from GOD and _sib_, a Saxon word, which signifies kindred, affinity: kin in GOD.

GOTHIC. A general term for that style of mediæval architecture of which the pointed arch is the most prominent character. Together with _Romanesque_ (an equally general term for that style of which the round arch is the most prominent character) it comprehends all mediæval ecclesiastical architecture in England. The substyles with their dates may be roughly stated as follows:

Romanesque—
Saxon to 1060
Norman 1066–1145
Transition 1145–1190
Gothic—
Early English 1190–1245
Geometrical 1245–1315
Decorated 1315–1360
Perpendicular 1360–1550

The more minute characteristics must be sought under these several names, and it must be obvious that the accounts given within the small limits we can devote to the subject must be very superficial. The subject may be pursued in a number of works now before the public, as, first in date and not last in importance, Rickman’s “Attempt to distinguish the Styles of Architecture in England,” and last in time, Sharpe’s “Seven Periods of English Architecture.” The same mode of architecture prevailed in Ireland and Scotland, with some characteristic distinctions.

GRACE. This word is used in a variety of senses in Holy Scripture: but the general idea, as it relates to GOD, is his free favour and love; as it relates to men, the happy state of reconciliation and favour with GOD, wherein they stand, and the holy endowments, qualities, or habits of faith, hope, and love, which they possess.

“We are accounted righteous before GOD, only for the merit of our LORD and SAVIOUR JESUS CHRIST by faith, and not for our own works or deservings: wherefore, that we are justified by faith only is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the homily of justification.”—_Article_ XI.

The most pious of those who lived under the Mosaic dispensation, often acknowledge the necessity of assistance from GOD. David prays to GOD to “open his eyes, to guide and direct him” (Ps. cxix. 18, 32–35); to “create in him a clean heart, and renew a right spirit within him.” (Ps. li. 10.) And Solomon says, that GOD “directeth men’s paths, and giveth grace to the lowly.” Even we, whose minds are enlightened by the pure precepts of the gospel, and influenced by the motives which it suggests, must still be convinced of our weakness and depravity, and of the necessity of Divine grace to regulate and strengthen our wills, and to co-operate with our endeavours after righteousness, as is clearly asserted in the New Testament. See the texts above cited, which sufficiently prove that we stand in need both of a preventing and of a co-operating grace; or, in the words of the Article, that “we have no power to do good works pleasant and acceptable to GOD, without the grace of GOD by CHRIST preventing us, that we may have a good will, and working with us, when we have that good will.”