BLTC Press Titles


available for Kindle at Amazon.com


The Souls of Black Folk

W. E. B. DuBois


Shakti and Shakta

John Woodroffe


The Worm Ouroboros

E. R. Eddison


The Secret Doctrine, Volume I Cosmogenesis

H. P. Blavatsky


Jesus Christ, and Him crucified

by Benjamin Allen

Excerpt:

In conformi*y#tb the 4c\ pf ftojigji-ss pt fhe United States, intituled, " An ar| pjj fjija encourngetnen* of {earning, by securing the copies of Maps, Charts and Books to the authors and proprietors of such copies, durirgj the-.timesiUeyein mentioned:" and also to the act, entitled, ".A.ri ac,t quTppfe/nentsry to an act, entitled "An actf'trthe encouragenjentpf le,arnjyg, by securing the copies of Maps, Charts and Bfioljs. to'.tlvesrutSors &nd proprietors of such copies during the times thtreitOneptioutd," and extending the benefits thereof to the arts of designing, engraving, and etching historical and other prints."

D.CALDWELL, Clerk of the Eastern District of Pennsylvania.

This tract—for it is no more—is not designed for those who have leisure and ability to search larger volumes. It is merely intended as an aid to the humble believer, who wishes to know what are the plain words of the Bible concerning Him in whom it is his delight to trust.

Men of study may find the references, which are subjoined, :c<jnyenierit,-, inasmuch as they point out nearly all" the-.texts -used"by Magee, Simpson, Jones, antf others, :m,discussing the essential truths treated 0? in this little manual.

May the SpirU-of the Most" fiigh descend upon all who read.

Philad. Dec. 1822.

JESUS CHRIST, AND HIM CRUCIFED.

I.

Nay, but, 0 man, who art thou that repliest against God?—Rom. ix. 20.

There is a disposition in man to cavil at every tiling that opposes his darling lusts; hence the difficulty in receiving the doctrine of the Trinity. Those who believe that God was incarnate as an atonement for sin, must believe that sin is awfully malignant in its nature, and, by consequence, .that they themselves are utterly vile; those ^ho- believeit necessary that Gwd, as a Spirit, ;£iionld-refljfew our natures, must believe that they are aJtQge.th.er depraved: and there are no two:-pomtS of belief more humbling to the pride of the heart, or more opposed to the indulgence of transgression. It is, therefore, not at all surprising that some, rather than bow themselves in the dust, with the patriarch Job and the prophet Daniel, rise up in their loftiness, and deny the Divinity of the Redeemer and the Sanctifier.

They do not reject the doctrine of the Trinity because it is mysterious, for whatever is not disagreeable to their carnal speculations

they cheerfully receive:—as, for instance,

connexion between the human body and the human soul;—it is utterly inexplicable—they cannot comprehend it, yet they receive it: they do not know what gravitation is, though they believe in it:—they can not find out the seat of thought, though they are sure of its existence. A blade of grass will puzzle them despite all their philosophy. And, indeed, they receive many things far more difficult of comprehension than the doctrine of the Trinity. A perfect Unity is, itself, more incomprehensible, than a Trinity of persons in a Unity of essence.

In the first verse of the first chapter of the book of Genesis, we meet with the first intimation of the,d*ictrine 6f"the.-T^pity. The word translated" 6t)d,"fs, in the original, in the plural number; and tins ijt a| language which has a distinct number" Jtb"express two: so that it indicates a plurality 'of,"- jtf ,te$.st; more than two. And, throughout the old Testament, we discover this peculiarity: the name of Deity expressed by a plural noon, as if to indicate there are more than two persons existing in the Godhead, and this plural noun joined to a verb in the singular, as if teaching that these persons are, nevertheless, a unity. The Jews say, " Come and see the mystery of the word Eloliim. There u^hree degrees, and each degree by itself k and jet, notwithstanding, they are all <fc N and joined together in one, and are not divided from each other." Five hundred times does Moses use a plural name for God. The name by which he describes the Most High, may, with propriety, be translated,'the persons to be adored.'


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