GIANTS. GIBBON. GOD. GOSPEL. 197 GIANTS. It is written in Gen. vi. 4. that, "There were giants in the earth, in those days;" which statement is confirmed by the Greek and Latin poets; by the Greek and Latin historians, by Pausanias and Philostratus, among the Greeks, and Pliny among the Romans. Josephus also corroborates these authors. See Age. GIBBON. See Emperors. Tacitus. GOD, signifies all-powerful, almighty-it is one of the attributive names given to the Creator; but sometimes applied to idols and men, as in the following passages. Exod. iv. 16. vii. 1. Deut. xxxii. 21. Judg. vi. 31. viii. 33. ix. 27. xi. 24. xvi. 23, 24. 1 Sam. v. 7. 1 Kings, xi. 33. xviii. 27, 2 Kings, i. 2, 3. 6. 16. xix. 2 Chron. xxxii. 21. Ps. xvi. 4. Isa. xxxvii. 38. xliv. 10. 15. 17. xlv. 20. xlvi. 6. Dan. i. 2. iv. 8. xi. 36. Amos, v. 26. viii. 14. Jonah. i. 5. Hab. i. 11. Acts, vii. 43. xii. 22. 37. Mic. iv. 5. GOSPEL. "Contempt prior to examination," (said an eminent writer,) "is one great cause of the rejection of the Gospel." Thousands despise it, while in reality, they know not what they despise! They despise the word, without knowing what is the meaning of the word; and they despise something, under the name of Gospel, that in fact, is as opposite to the Gospel, as darkness is to light, vice to to virtue, and pleasure to pain. Too many imagine, that the Gospel is some kind of religious bondage; while others consider it as consisting of denunciations, and curses, from the author of the Bible on mankind, unless they devote themselves to a morose, gloomy, secluded life, refraining from all pleasures and gratifications, with a melancholy aspect, "walking slowly, and speaking lowly," &c. While we assert that not one of these, is either the characteristic, or the effect, or the obligation of the unadulterated Gospel of God, as revealed in the Sacred Scriptures, we hesitate not to admit, that many fanatics, and impostors, have existed, and do exist, who, under the garb of the Gospel, have put on those appearances, which may be always considered as the true characteristics, of the hypocrite, and the enthusiast! If Christianity is to be considered an imposition, because impostors have existed under her garb, then, on the same principles, Virtue, the Healing Art, and Liberty, are to be denounced; for impostors have ever existed under each of them. Will any one dare to say that Liberty, therefore, is an imposition? Having now shown what the Gospel is not, let us see what it is. The great and Divine author of the Gospel, declared, "he came, not to condemn the world, but that the world through him might be saved"-He came, not to increase, but to diminish, yea to take away, the condemnation pronounced against sinners-against the violaters of Gods's Law; even to communicate from His Almighty Father, the Ruler and Creator of the Universe, to rebellious and lost man, a revelation of the sovereign, rich, free, and unconditional mercy of God, towards a lost and ruined world! and to deliver from eternal death, every man who believeth. Is this a message of denunciations and curses of God towards man? Is this a gloomy and sad piece of intelligence? Certainly not. The very name itself ("gospel") signifies good news or glad tidings! And such it is to every man who believes the record that God hath given of his son. Moreover, wherever it is really believed, there it invariably pro duces, now, as it did of old, joy and gladness, and a peace which "the world cannot give or take away." The effect produced on the three thousand Jews, who were converted on one day, and that, within a few weeks after the resurrection of the Lord Jesus Christ, by the proclamation of the gospel by Peter, as recorded in Acts ii. 46, was, "that they did eat their meat with GLADNESS and SINGLENESS of heart, PRAISING God," &c. Again, we read of one, "of great authority, under the queen of the Ethiopians," who immediately, that he believed, "went on his way rejoicing." Acts, viii. 39. And again of another, who, at one moment, had his sword drawn to kill himself, but the next moment, on believing this good news, (the gospel,) REJOICED, believing in God with all his house. Acts, xvi. 34. (See Jews.) Can any man of any reflection whatever, wonder at these effects being produced by this glorious Gospel? Man, wretched man, with little or no comfort here below, dragging on a life of misery, and anxiety, at the very best, with a conscience constantly whispering to him, "all is not right;” “I am not to live forever!" "I know not how soon death may come!"? "WHAT THEN? DEATH! CREATOR! GOD! SIN! Judgment!" &c.! When the ears of a man, I repeat, thus circumstanced are opened (and there is not an infidel on earth who is not so, no matter what he may say to the contrary, or what outward countenance he may assume,) to this all powerful good news, what, but rejoicing could be expected? The Gospel proclaims, that the Qmnipotent Creator has most mercifully provided a ransom for the chief of sinners, a free pardon, together with everlasting happiness, without money, without price, without stipulation, condition, or term, even to every man that believeth in the record God hath given of his son! (1 John, ver. 10.) What could be expected from such intelligence but comfort, and joy unspeakable and full of glory? Such were the effects invariably produced of old by it, and such are the effects now produced, whenever the real Gospel of God, is really believed. But then does not the Gospel prevent men participating in pleasures? No-no such thing. It only opens the eyes of believers to discern between real and fancied pleasures-between vice and virtue-between the lasting, and the transitory enjoyment-between that which bringeth pain, (even in this world,) and that which bringeth peace and happiness. Finally, the shadow is abandoned for the substance—the gilding for the gold-and the counterfeit, for the genuine coin! The Gospel of God makes a man look with sovereign contempt on the follies and vanities of this life; his mind soars far, far above them all; and he joyfully exclaims, "when this earthly house, (his body,) is dissolved, I have a building not made with hands, eternal in the heavens." "Oh death, where is now thy sting? Oh grave, where is now thy victory? As nothing is more calculated to make infidels and sceptics, than corruptions of the Gospel of God; so nothing is more calculated to reform infidels, and turn men from darkness to light, than the unadulterated Gospel of Jehovah, which displays all the attributes of Omnipotence in the greatest perfection: therefore, the following remarks, in the language of a late writer, will, it is hoped, not be deemed superfluous. Happy is it for men, that the Deity does not consider our condition in the manner that we commonly do. Perhaps the world never made a finer appearance as to all that is admired in it, than when the divine compassion to the nations was manifested. The Roman power and laws had civilised the world; the Greeks had enlightened it with learning and wisdom; and the Jews diffused piety every where. Peace, with her many advantages prevailed, to render the life of men more agreeable. But how did it then appear in the eye of the Deity? Isaiah informs us: Darkness shall cover the earth, and gross darkness the people: but the Lord shall arise,—and his glory shall be seen. Were we to take a summary view of the images used to describe the state of the world then, we should find it now considered under the notion of a great infirmary of sick, maimed, and bruised; then under that of a vast and darksome dungeon, filled with criminals in chains, ready for execution, &c. Moreover, those to whom mercy was shown, are represented as extremely insensible of their real condition as past feeling, yea, dead in trespasses and sins. But, says the messenger of glad tidings to the heathen, God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved.) The divine mercy is not narrow and limited, nor, like that of man, backward to interpose, till some inviting and amiable requisite appear in the object. No; it prevents the most hardened rebels, and brings every requisite along with it: or rather the divine grace operates all its effects by the sole requisite, the righteousness which it brings to view. It reigns among the insensible and the dead, through that righteousness unto eternal life. If we inquire of Paul, why the Gospel is called the power of God to save men, he tells us, For therein is the righteousness of God revealed. If we ask again, how the righteousness it reveals appears to be divine, he adds, For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness. In the death of Christ, where wrath was evidently revealed from heaven, we |