VI. The theory of Spencer, as to the origin of the ceremonial

of covenanting, is unsatisfactory. p. 358.

VII. A summary of the Apostle's whole argument. p. 363.

CHAPTER III.

The knowledge of the only true God and of Jesus in his charac-

ter of the promised Messiah and the Seed of the woman is

the basis of eternal life. p. 368.

Socinian writers argue, from a declaration of our Lord re-

corded by St. John xvii. 1—3, that no one but the Father

is the true God, and consequently that that character does

not apply to Christ and the Holy Ghost. p. 368.

I. The fallacy of the argument lies in a mistatement of our

Lord's language. p. 370.

1. Christ asserts, that the Father is the only true God.

p. 371.

2. The Socinians describe him as asserting, that the

Father only is the true God. p. 374.

3. The assertion of our Lord does by no means contra-

dict the doctrine of the proper divinity of Christ

and the Holy Ghost. For, since the only true God

exists in three persons, each of the three following

propositions is alike true and may be alike esta-

blished by most certain testimony of Scripture.

p. 375.

(1.) The Father is the only true God. p. 376.

(2.) The Son is the only true God. p. 376.

(3.) The Holy Ghost is the only true God. p. 381.

4. Now there is only one true God. Yet each of the

three persons is alike declared to be God. But it

will not be contended, that any one of them is

spoken of as a false god. Therefore each is the

only true God. p. 382.

(1.) The apparent paradox, that there is only one

true God and yet that each of three persons

is the only true God, cannot be solved except

by an admission of the catholic doctrine of

the Trinity. p. 382.

(2.) The proposition, which sets forth the doctrine

of the Trinity, is not itself unintelligible,

though the doctrine may and does exceed our

limited comprehension. p. 384.

II. Respecting the real import and design of the passage, on

which is built the preceding Socinian argument.

p. 388.

1. While the language of our Lord clearly sets forth

some separation or distinctiveness, it involves two

very important propositions. p. 389.

(1.) The first is, that there is one only true God and

that the Father is that only true God, not how-

ever to the exclusion of the Son and the Holy

Ghost, but in contradistinction to the false

gods of Gentilism. p. 390.

(2.) The second is, that Jesus is the Christ sent into

the world for the redemption of lost mankind.

p. 390.

2. In these two propositions is contained the sum and

substance of Christianity: and a practical know-

ledge of them is declared to be life eternal. p. 391.

(1.) A Christian is bound to believe, that there is one

only true God, and that the, Father is that

God. This tenet separates him from the

pagan worship of many false gods. p. 391.

(2.) He is likewise bound to believe, that the only
true God has sent Jesus in the character of

the Messiah. This tenet separates him from

the infidel Jews. p. 393.

3. The preceding interpretation of the passage is con-

firmed by a remarkable portion of St. Paul's writ-

ings, 1 Cor. viii. 1-6. p. 393.

b

VOL. II.

III. To know the Father as the only true God and Jesus

Christ whom he has sent is declared to be life eternal.

p. 398.

1. The statement of this knowledge doctrinally. p. 399.

2. The statement of it practically. p. 403.

CHAPTER IV.

Respecting the mode in which God's love to fallen man is described

as operating. p. 405.

I. Since the fall, the love of God operates toward man, not

as an upright but as a degenerate creature. p. 405.

1. Hence the love of God toward fallen man does not

operate absolutely and immediately. p. 406.

2. God reconciles man to himself by the agency of his

only-begotten Son. p. 406.

3. The nature of this intervention is not merely decla-

ratory, but also propitiatory. p. 407.

4. Such a plan is adduced by St. John, as a most

remarkable instance of God's love displayed in

actual exercise. p. 408.

5. Whatever difficulty may attend the comprehension

of this plan in the form of metaphysical specula-

tion, there can be none in comprehending the im-

port of a simple statement of the plan itself.

p. 410.

II. On the presumption of the intelligibility of the plan itself,

St. John adduces it as involving a strong motive to

the practice of universal holiness. p. 412.

1. The mode in which the plan is so adduced. p. 412.

2. The superiority of the catholic doctrine to that of

the Socinians in regard to its practical tendency.

p. 413.

3. The love of God involves, on our part, the love of

our brethren. p. 416.

CHAPTER V.

The end of the Christian Dispensation is the happiness of the

blessed in heaven. p. 418.

The sanction of the Christian Dispensation is a state of future

rewards and punishments: but the end of that Dispensa-

tion is the happiness of the blessed in heaven. p. 418.

I. The nature of the happiness enjoyed by the blessed in

heaven. p. 422.

1. An enlargement of the understanding. p. 423.

2. An intimate and uninterrupted communion with

God. p. 425.

3. An absolute freedom both from all sin and from all

tendency to sin. p. 427.

4. An exemption from every species of chastisement.

p. 429.

5. The exclusive society of like natures. p. 432.

6. An eternity of happiness. p. 435.

II. The reasonableness of that exceeding great joy, which

well befits the heirs of eternal salvation. p. 436.