BLTC Press Titles

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The Secret Doctrine, Volume I Cosmogenesis

H. P. Blavatsky

Vanity Fair

William Thackery

Knowledge of Higher Worlds and its Attainment

Rudolf Steiner

Some Experiences of an Irish R. M.

Edith Somerville and Martin Ross

Jesus Christ the true God

by James Hodson


He w//idMESSENGER^the Lord of Rofls.

T? R O M what hath been already stated, the Divinity of our Saviour appears evident to the lowest capacity; but to avoid the charge of partiality, let us make a like statement of the contrary side of the question, and try, whether it is not equally evident, that there is but One "God, even the Father" and that Jesus Christ is a being inserior to God.

For this purpofe we shall pursue a plan fo far similar to that adopted in the former part, as to take the scriptures for our guide; but with this very material difference, that we must be content with proving what he is not—not wfiat he is, and VOl. I. I as as it hath already been attempted to prove only that Jesus Christ is God, fo now it is intended to bring equal evidence only that he is inserior to the Deity, without endeavouring to desime the nature of him, who hath "a name above every name."

Here we may read,Jludy, and reason upon the holy writings; but we cannot compare characters, titles or persections; for in this view there is no being to put in competition with him. - John the Baptist is described by our Saviour as the greatest mortal being that ever appeared upon earth; and. this John declares Jesus Christ to be fo sar superior to him, that he is unworthy to do the lowest ossices for him. Therefore, whilst we arguesor the humanity of bur Saviour, we shall not attempt any surther prooss, than thofe which the opponents of his divinity may urge in desence of his inseriority to the Father.

Moses declares that there is but one God, "Thou shalt have no other Gods before me;" and that the Messiah shall be the seed of the woman: "I will put enmity between thee and the woman, (said God to the serpent) and between

thy thy seed and her seed: it shall bruise.thy head, and thou shalt bruise his heel." Now here is not the least token of the promised seed being of a nature in any degree superior to the rest of mankind, much less that he would be equal to the Deity; and our ideas of Gon, being, that " he is of purer eyes than even to behold iniquity" it is incompatible with that idea, that he should unite himself to the form of one " stiapen in iniquity and conceived in sin."

The second promise of the Messias is, that he shall be of the seed of Abram: "I will bless them that bless thee, and curse him that curseth thee; and in thee shall all the nations of the earth be

biesied." "Do men gather grapes of thorns,

or sigs of thistles?" No. "God giveth to every fed its own body." Abram, therefore, being of the seed of Adam, was a sinner; for " O thou Adam, what hast: thou done? for though it was thou that sinned, thou art not sallen alone, but we all that come of thee." Jesus Christ, then, being of the seed of Adam, and being " made in all things like unto his brethren," must he not, in fome sense, be a partaker of origmal/m, which we all inherit from Adam? How then could he be God?

Again, Mofes tells the Israelites, alluding to Christ, " The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto Me; unto him ye shall hearken.". . . . Mofes claimed no pretensions to any superior nature. When God appeared to him in the bush, he said. " O my Lord, I am not eloquent, neither heretofore nor since thou hast spoken unto thy servant; but I am flow of speech, and of a flow tongue." The Isiaelites, therefore, could have no expectation of any superior being, much less of the Deity, in the promised prophet; for as the dissimilarity was fo great between the Lord and Mofes, that although the latter " befought the Lord, saying, ... I pray thee let me go over and see this good land that is beyond Jordan, the Lord was wroth, and said, Thou shalt not go over this Jordan;" fo our Saviour prayed earnestly, " O Father, if it be possible, let this cup pass from me!" but " the cup might not pass away from him except he drank it."

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