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redemption through his blood, even the forgiveness of our sins.” Was the Passover an example to the Hebrews? Did it die for its own religion? No; its blood was accepted for the saving of the people of God, when the unbelieving were destroyed; and therefore Christ's blood, as the great antitype before referred to, is accepted for the fame end: otherwise he can be no Passover. Indeed, fo false is it that Christ's facrifice was figurative, that there never was any true and proper sacrifice, but his only. The blood of bulls, and of goats, and of lambs," which were offered daily under the Law, and had the appearance of real facrifices, could not accomplish what it aimed at: it could not purge the conscience from a sense of guilt: and to Mew that it had not done so, those sacrifices were offered repeatedly, day by day, and year by year: but Christ offered himself “ once for all,” and by that offering, “ perfected for ever them that are sanctified." With the merits of this sacrifice, he now, appears, as our High Priest, in the presence of God for us, as the High Priest of the Jews went into the most holy place of the temple, once a year, with the blood of the yearly sacrifice. We are far from denying, that Christ was an example to us in his death, as well as in his life: but he was not only an example, as the Socinian falsely afferts : he was an “ Interceffor, a Mediator, a temple, a Priest,
a sacrifice, a ransom, a price of redemption, a propitiation, so
an atonement, a lamb slain for the sins of the world * ," he was, in short, all that the Law exhibited: and instead of being a facrifice only in figure, all the sacrifices that had been before him, from the beginning of the world, were the figures, of which he himself, once for all, in the end of the world, was the substance and reality.
If you wish to see the whole doctrine of atonement confirmed and explained in a single text, consider what the Apostle hath said, Heb. x. 26, 27. “ If we fin wilfully, after that we have “ received the knowledge of the truth, there remaineth no more « facrifice for fins, but a certain fearful looking for of judgment,
and fiery indignation, which shall devour the adversaries." This teaches us, that a fire from heaven is due to sinners, and must fall upon those finners themselves, unless a sacrifice, exo posing itself in their stead, shall turn away the indignation that
* Heb. vii. 25. Ibid. ix. 15. John ii.21. Heb. iv. 14. . Ibid. ix: 26. Matt. xx, 28. - Cor. vi. 20. I John ii. 2. Rom. v. 11. John i. 29.
awaits them. Christ is this facrifice, accepted of God as our substitute : but, if we depart from our profession, despising the advantage of this fubftitution, then we can find no other facrifice, but must receive the divine wrath in our own persons. When God shall be revealed, as once on Mount Sinai, and that fiery indignation, which is looked for, shall be falling upon the adversaries of the Gospel, then we shall see the necessity of this facrifice for sin: and, if the sophistry of any seducer shall have tempted us to rely on some other method of salvation, we shall curse the hour, in which we listened to him.
are not to wonder, my brethren, either at the absurdity, or wickedness, of these attempts which are made upon your faith : the Scripture hath told us, the time should come, when they “ will not endure found doctrine,” but bé possessed with an itch of novelty: and, as numbers give credit to any false persuasion, it is natural for them to wish, that you may endure sound doctrine as little as they do. With this view, they take all possible pains for the propagation of their false opinions; which Dr. Priestley, in false English, calls the “ spread of truth *." These opinions, as you have seen, are very flattering to human pride: and it is an old saying, that flatterers are easily believed. No deep reasoning is requisite, when the treachery of your own hearts assist them in their work; the success of which is farther promoted by the cheapness of their publications, which puts them into the hands of the lowest readers. Their books fly about the world, at a penny a-piece; like the seeds of thistles, which, being little and light, are carried about by the winds, and will take root in any soil, (the worse the better) till they overrun the face of the earth ; and this they call the “ spread of truth.” O let not the husbandınan go to sleep, while the enemy is thus diligent, and successful! You may judge, therefore, that your situation is dangerous ; and when you are convinced of this, it is hoped, you will be on your guard. And now I have endeavoured, as my duty requires, to shew you what the enemies of your faith have to say, in one of their pieces, you may be able to judge of the rest for yourselves. So, for the present, I shall conclude with that advice of St. John--" Beloved, believe not every spirit, but
* See the Preface to his Sermon on “ The Importance and Extent of free Enquiry into Matters of Religion."
try the spirits, whether they are of God: becaufe many false " prophets are gone out into the world.” 1 John iv. I.
Hundred short and cleår ARGUMENTS, expressed in the TERMS
Compared after a Manner entirely New,
Digested under the Four following TITLES :
1. The Divinity of Cbrift.
3. The Plurality of Persons.
4. The Trinity in Unity. With a few Reflections, occasionally interfpersed, upon some
of the Arian Writers, particularly Dr. S. CLARKE:
To which is added, A LETTER to the Common People, in Answer to fome POPULAR
ARGUMENTS againft The TRINITY. BY WILLIAM JONES, M. A. F.R.S. RECTOR OF PASTON, IN NORTHAMPTONSHIRE, AND MINISTER
OF NAYLAND, IN SUFFOLK.
P R E F A
, THIRD EDITION.
Y Bookfeller having solicited me to re-publish
this little Treatise, I have corrected the typographical errors of the last edition, and enlarged fome passages of the work itself.
The attempt of a late Bishop of Clogher to propagate Arianism in the Church of Ireland, induced me to keep the doctrine of the Trinity in my thoughts for some years; and I had a particular attention to it as often as the Scriptures, either of the Old or New Testament, were before me. This little book was the fruit of my ftudy; of which I have seen some good effects already, and ought not to despair of seeing more before I die.
Many other observations have occurred to me since the first publication, which I should willingly have added. But some readers might have been discouraged, if I had presented them with a book of too large a fize: and the merits of the cause lie in a small compass.
The re-publication of this work, though merely accidental, is not unfeasonable at this time, when we are