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THE MYSTERY OF THE GODHEAD :

ITS UNITY, DUALITY, TRINITY, AND

QUATERNITY.

EACH OF THE ETERNAL THREE

IS THE

CENTRE AND CIRCUMFERENCE OF DEITY,

AND HAS

ETERNALLY PROCEEDED FROM THE OTHER TWO.

THE son THE ALEPH AND THE THAU, THE ALPHA

AND THE OMEGA, OF DEITY.

BY THE REW. F. FYSH, M.A. * *-

“THIS IS THE TRUE GOD, AND THE LIFE (Is) ETERNAL.”

“HE THAT conFESSES THE SON HATH THE FATHER ALSo.”
“IN HIM DWELLETH ALL THE FULNESS OF THE GODHEAD BODILY.”
“THOU ART MY son : To-DAY HAve I GIVEN BIRTH TO THEE.”
“HENCEFORTH YE SHALL SEE HEAVEN OPENED, AND THE ANGELS
OF GOD ASCENDING AND DESCENDING UPON THE SON OF MAN.”
“AND I SAW, AND HEARD A voice of MANY ANGELS IN THE CIRCLE
OF THE THRONE, AND OF THE LIVING CREATURES, AND of THE
ELDERS–AND THEIR NUMBER was MYRIADs of MYRIADs,
AND THousANDs of ThousANDs—sAYING with A Loud voice,
WORTHY IS THE SLAUGHTERED LAMB TO RECEIVE THE Power.
AND WISDOM AND RICHES AND MIGHT AND HONOUR AND GLORY
AND BLESSING.”
“THE CHARIOT of God Is DouBLED MYRIADs;
REPEATED THOUSANDS :
THE LORD IS IN THEM ;
SINAI IS IN THE SANCTUARY.”

FLEET STREET
&ſigs,
HANOVER STREET,
AND

LONDON : MDCCCLIII.
 THE MYSTERY OF THE GODHEAD :

THE THREE, THE Two, THE ONE. ,

Do Thou, O Thou Blessed Spirit, assist me in writing

on this subject! or else I shall only “darken counsel
words without knowledge.”
Of all subjects, that of The Godhead is the most in
teresting, considered in a philosophical point of view.
Who does not wish to form accurate conceptions of the
Being who made him, and in whom all things exist?
It is also the most important, because our salvation is
concerned in our forming a right estimate of this
subject.
Our reason may teach us that there is but one GoD ;
for the particles of matter, however numerous, are all
mutually attracted by a force which is in the inverse
ratio of the square of the distance. The Law being
One, we may infer that the Lawgiver, or He who im
posed the Law, is One likewise. -

The Scriptures teach the same doctrine. “Hear,

O Israel! JEHowAH our GoD Is on E GoD.”
But it seems to me that our reason may teach us
that this on E GoD must be THE SoN. For THE on E
GoD, having eternally existed, must be without a Crea
tor; and, at the same time, if He is without a Crea
A 2
 4

tor, He must have a Creator, because He is without a

Creator solely in virtue of his Eternal existence.
Hence it would seem that, instead of beginning by
confessing THE FATHER, we ought to begin by con
fessing THE SoN.
And this view is borne out by Scripture. “He that
confesseth The SoN hath THE FATHER ALso.”
But reason cannot go further. It may teach a
Duality, but cannot teach a Trinity. It can only infer
that a Trinity is not impossible, perhaps not improbable,
from observing that, as far as regards mankind, a son
has two parents, not one.
Where unassisted reason stops, there Scripture comes
to our aid. If we refer to Prov. viii. 22–26, we find
The SoN represented as Eternally Created, Eternally
Anointed, and Eternally Brought-Forth. THE SPIRIT
is represented as His Creator, and Jehovah as His
Mother. Here we have a Trinity. THE SPIRIT Anoints
THE SoN in Creating Him : hence THE SoN has been
Eternally THE CHRIST. It is clear that Jehovah and
THE SPIRIT are Two: it is equally clear that They are
One: and it is also equally clear that THE SoN is One
with JEHovAH and also One with THE SPIRIT. We have
therefore a Trinity, a Duality, and a Unity.
The Athanasian Creed does not exhibit the subject
fully. It teaches only one-third” of the truth, namely,
that there is a Trinity in a Unity, and a Unity in a
Trinity. But this is not all. There is also a Duality
in a Unity, and a Unity in a Duality; and also a Trinity
in a Duality, and a Duality in a Trinity.
If any difficulty is felt on this subject, the difficulty
will be removed by referring to Gen. xviii. 1, 2, 22, and
xix. 1. “And JEHowAH appeared unto him (Abra
ham) in the plains of Mamre; and he sat in the tent
* The real truth is that it teaches much less than this,
 5

door in the heat of the day; and he lifted up his eyes,

and looked, and lo! THREE MEN stood by him.—And
THE MEN (THE THREE MEN) turned Their faces from
thence, and went toward Sodom ; and Abraham was
still standing before JEHowAH.—And Two of The
ANGELS (or THE Two ANGELs) came to Sodom.”
It is clear from this account that THE THREE ANGELs
were in THE Two and also in THE on E, and that it was
all the same whether there were THREE ANGELs, or Two,
or one. The doctrine of the Trinity, the Duality, and
the Unity, is here clearly exhibited.
But this is not all. Since the diminution of an angel
made no difference, the addition of an angel would have
made no difference. There might have been Four *
angels instead of Three.
Again : since the diminution of two angels made no
difference, the addition of two angels would have made
no difference. There might have been Five angels
instead of Three.
Again: since the doubling of the one angel made no
difference, the doubling of the three angels would have
made no difference. There might have been Sir angels
instead of Three.
Again: since the diminution of three angels from the
four would have made no difference, the addition of
three angels to the four would have made no differ
ence. There might have been Seven angels instead of
Four.
Again: since the doubling of the one angel made no
difference, the doubling of the four angels would have
made no difference. There might have been Eight
angels instead of Four.
Again : since the diminution of four angels from the
* On further consideration, I am led to think that the Three Angels
did really expand into Four. See page 20.
 6

five would have made no difference, the addition of

four angels to the five would have made no difference.
There might have been Nine angels instead of Five. ”
The truth appears to be that in the Godhead there is
a Double Duality, a Triple Trinity, and, as I shall show
hereafter, a Quadruple Quaternity. The subject is a
most mysterious one, and is very inadequately repre
sented in the Athanasian Creed.
Instead of proceeding step by step, I may observe at
once, that in one sense the number of angels might
have been increased ad infinitum. The series 1, 2, 3,
4, 5,6,7,8,9, 10,” might have been multiplied a million
or a million of million times, and these million times
million angels would be all summed up in THE one
ANGEL, THE SoN.

“The chariot of God is doubled myriads;

Repeated thousands:
The Lord is IN them ;
SINAI is in the Sanctuary.”
Compare Acts vii. 53, “Who have received the law
at (the hands of) BRIGADEs of ANGELs.”
“Henceforth ye shall see Heaven Opened, and THE
ANGELs of GoD Ascending and Descending upon the
SoN of MAN.”

The subject which we have been considering has an

important bearing on the nature of Angels. When we
speak of an Angel, we may be speaking not of one
Angel, but of many, even of a legion of Angels, or of
6000 Angels.t. When therefore our Saviour observed
* For the present I assume that the number of Angels might have
been 10. The proof will be given hereafter.
t From the accession of Augustus, until the time of Hadrian, 6000
seems to have been regarded as the regular complement of the Roman
Legion.” (Professor Ramsay).
 7

to Peter, “Thinkest thou that I cannot. now pray to

my Father, and He will presently give me more than
twelve legions of angels?” He might not have intended
by “twelve legions” more than twelve Angels.
Compare Ps. lxviii. 18 with Rev. v. 11, 12.
“The chariot of God is doubled myriads;
Repeated thousands :
The Lord is IN them ;
SINA1 is in the Sanctuary.”
“And I saw, and heard a voice of many Angels in
the circle of the throne, and of the living creatures, and
of the elders, and their number was Myriads of My
riads, and Thousands of Thousands,-saying with a
loud voice, Worthy is the Slaughtered Lamb to receive
Power and Wisdom and Riches and Might and Honour
and Glory and Blessing.”
“Myriads of Myriads” in the latter passage corre
spond to “Doubled Myriads” in the former; and
“Chiliads of Chiliads" or “Thousands of Thousands”
in the latter passage to “Repeated Chiliads” or
“Repeated Thousands” in the former.
Angels are gods, but not GoD ; they are ELoHIM, but
not HA-Elohim; they are therefore not to be worshipped.
An Angel is the representative of Jesus, but not Jesus.
Thus John the Baptist was Elijah, and yet he was not
Elijah. Hence the Angel in the Apocalypse says, “I,
Jesus, have sent My Angel.”
Angels are partakers of a Divine nature, and the
Redeemed are partakers of a Divine nature likewise.
They are “Equal to the Angels.”* Hence the Four-and
Twenty Elders are represented in the Apocalypse, as
having on their heads “crowns of gold.”

* This assigns a reason why Angels are not to be worshipped.

 8

This seems to be a suitable place for making a remark

or two upon the numbers 4, 7, 8, 9, 10, 12, and 16.
The number 4 is a remarkable number. It expresses
quadrature, and quadrature denotes firmness. Hence
the poet Laureate in his Ode on the death of Welling
ton exclaims,

0 good gray head which all men knew,

O voice from which their omens all men drew,
O iron nerve to true occasion true,
O fall'n at length that tower of strength
Which stood four-square to all the winds that blew 1

Now the name Jehovah, or Ya-VE, is exprest in He

brew by four letters, and is hence called Tetragramma
ton. In Greek, in Latin, in French, and in German,
the name of GoD is exprest by a word of four letters,
©EOX, DEUS, DIEU, GOTT. The Hebrew name for
GOD (ELOAH) is also a word of four letters: so also
the word ELIM. The Son is One ; The Son and the
Father are Two, and yet One; the Son and the Father
and the Spirit are Three, and yet Two, and yet One;
The Son and the Father are Four, for the Father is in
the Son, and the Son is in the Father.
We next proceed to the number 7. This is a remark
able number, denoting perfection. Hence in the Apo
calypse, the Spirit is represented as seven. In like
manner the Son might be represented as seven, for the
Son is as perfect as the Spirit. And so likewise the
Father also.
If to the number 7 we add 1, we obtain 8. This
number may denote the Son and the Spirit, or the
Father and the Son, or the Father and the Spirit.
The number 9 denotes the Father, the Son, and the
Spirit. But the Father, the Son, and the Spirit are
One, as well as Nine: And in the Son “dwelleth all
 9

the fullness of THE GoDHEAD bodily.” The Son is

therefore the Nine. And the Father and the Son are Ten.
The Jews have a peculiar veneration for the number
10, because the numerical value of yod, the first letter
in YA-ve, is 10. Hence they express 16, not by 10 and
6, but by 9 and 7. But the real truth is, that the
numbers 9 and 7 are just as sacred, and just as much
symbols of the Godhead, as the numbers 10 and 6.
For in 9 we have The Triple Trinity, and 7 is the sym
bol of perfection. The reason why the Jews prefer the
number 9 to the number 10 is, that they have an aver
sion to the Trinity.
The number 12 is peculiarly sacred,being compounded
of 3 and 4, which are both symbolic of the Godhead.
The number 16, or the square of 4, is peculiarly
sacred likewise. The 4 living creatures may be regarded
as 16, since each living creature has 4 faces. The
number 24 is peculiarly sacred likewise, being com
pounded of 2 and 12, or 4 and 6, or 3 and 8.
I have omitted to make a remark upon the number
2. This is peculiarly sacred, for it symbolizes the Fa
ther and the Son. “This is The True GoD and The
Life (is) Eternal.” This is THE NAME, and the Hebrew
for NAME is SHEM, a word of Two letters in that language.
EL, the Hebrew for GoD, is also a word of Two letters ;
so likewise is JAH or YAH.
Since the Father is One with the Spirit, and has
Given Birth to the Son by the power of the Spirit, the
Two expands into Three, and the Duality becomes a
Trinity.
To pass at once from the Unity to the Trinity makes
the doctrine of the Godhead much harder to under
stand than it really is. When we interpose a Duality
between the Unity and the Trinity, there is much
less difficulty in understanding the doctrine. It is
A 5
 10

easy to see that CHRIST is One ; it is easy to see that

He is Two, Himself and the Father being Two and yet
One; it is as easy to see that He is Three, since He is
One with the Spirit just as much as He is One with
the Father, the Spirit having Conceived Him in the
Bosom of the Father, and the Father having Given
Birth to Him.
The Athanasian Creed begins with the Father, and
observes, “The Father is Made of mome, neither
Created, nor Begotten.” I make no remark upon this
assertion at present, but pass on to the clause which
follows:—“The Son is of the Father alone, neither
Made, nor Created, but Begotten.” Here are four
assertions, and of these four assertions only one is true,
namely, that The Son is Begotten. The truth is, that
in a subject like the present negatives are dangerous.
That the Son is of the Father is true : that He is of
the Father alone is not true. For He is of the Father
by the Power of the Spirit. As the first assertion is un
true, so the second and the third assertions are untrue
also, the true doctrine being, that The Son has been
Eternally Made and Eternally Created. The Son is
therefore without Maker, without Creator. If the Son
has neither been Made nor Created, i.e. Eternally, then
it will follow that nothing has been made, and nothing
created; for whatever has been created, has been cre
ated IN Him (Col. i. 16, in the Greek). All things have
been created IN Him, as well as BY Him and For Him.
The Athanasian Creed next asserts, that “The Holy
Ghost is of the Father and of the Son; neither Made,
nor Created, nor Begotten, but Proceeding.” I make
no remark on this at present, but pass on to the clause,
“And in this Trinity None is Afore or After Other;
None is Greater or Less than Another; but the Whole
Three Persons are Co-eternal together and Co-equal.”
 |1

The true Scriptural doctrine appears to be this—

The Spirit and The Father are Before The Son; The
Father and The Son are Before The Spirit; and The
Son and The Spirit are Before The Father. The Spirit
and The Father are Greater than The Son; The Fa
ther and The Son are Greater than The Spirit; and
The Son and The Spirit are Greater than The Father.
Any Two of The Three are Before The Remaining
One; Any Two of the Three are Each Greater than the
Remaining One. Hence it follows that The Three are
Co-Eternal together and Co-Equal.
That The Spirit proceeds from The Father and The
Son is acknowledged in the Athanasian Creed. A
similar statement should have been made with respect
to the other Two, Mutatis Mutandis.
It appears to me that Father and Son, Father and
Spirit, Son and Spirit, are interchangeable terms; and
that this is the simplest view to be taken of the sub
ject.
The Mystery of the Godhead may be exprest thus:--
Each of The Eternal Three is The Centre and Circum
ference of Deity, and has Eternally Proceeded from The
Other Two.
Thus The Son, instead of being of The Father Alone,
is of The Spirit and The Father, and is therefore THE
cHRIST. If The Son were of The Father Alone (to the
exclusion of The Spirit,) He would not be THE CHRIST.
It is of the utmost importance to bear this in mind. The
Son is THE christ, because He has been Eternally
Created, and therefore Eternally Anointed, by The
Spirit. Compare Prov. viii. 22–26.

Jehovah Created Me The Beginning Of His Way

Before His Works, From Then.
From Eternity was I ANo1NTED,
 12

From The Beginning,

From the Befores of the Earth.
When there were no Depths Was I Brought Forth;
When there were no Fountains heavy with Water :
Before the Mountains were settled,
Before the Hills Was I Brought Forth :
When He had not Made the Earth and the Fields,
And the Top of the Clays of the World.

As The Son is of The Spirit and of the Father, i. e.

of The Father by the Power of The Spirit, so The Son is
of The Father and of The Spirit, i.e. of The Spirit by
the Power of The Father. The reason of this is that
Father and Spirit are convertible terms, The Father
being Spirit (John iv. 24), and The Spirit being Father.
That The Spirit is Father is evident from The Son
being of The Spirit and The Father, which is as much
as to say that The Spirit is The Father and The Father
is The Mother. In like manner we may say that The
Father is The Father, and The Spirit is The Mother.
It amounts therefore to the same thing whether we
confess that The Son is of The Father by the Power of
The Spirit, or that The Son is of The Spirit by the
Power of The Father.
In like manner The Spirit is of The Father and of
The Son, being of The Son by the Power of The Father,
or, which is the same thing, of The Father by the Power
of the Son.
So likewise The Father is of The Son and of The
Spirit, being of the Spirit by the Power of the Son, or,
which is the same thing, of The Son by the Power of
the Spirit.
It is probable that in the Divine Mind a point of
time infinitely distant in the Past is identical with one
infinitely distant in the Future. Hence amongst the
 l3

ancient Egyptians the hieroglyphic of Eternity was a

Ring, intending that Eternity returns into itself, and is
an Eternal Now. If we regard Eternity in this light,
namely, as an Annus or Annulus, i. e. a Ring returning
into itself, it will be a material help towards under
standing how The Son should have Eternally Proceeded
from The Father (including The Spirit), and yet The
Father should have Eternally Proceeded from The Son
(including the Spirit).
We now return to the Clause in the Athanasian
Creed, “The Father is made of None, Neither Created,
Nor Begotten.” This is not distinctive of The Father;
it is equally applicable to The Son. For The Son has
been Eternally Made, Eternally Created, Eternally
Anointed, Eternally Begotten, Eternally Brought Forth.
The Son is therefore Without Maker, Without Creator,
Without Anointer, “Without Father, Without Mother,
Without Genealogy, Having Neither Beginning of Days,
Nor End of Life, But Abiding a Priest in Perpetuity.”
(Heb. vii. 3.). The Son is therefore Made of None,
Neither Created, Nor Begotten.
We next return to the Clause, “The Holy Ghost is
of the Father and of The Son; Neither Made, Nor
Created, Nor Begotten, But Proceeding.” That The
Holy Spirit is of The Father and of The Son is a True
Scriptural Confession. O si sic omnia / That He has
been Neither Made Nor Created is also Scriptural and
True; but this is not peculiar to, or distinctive of, The
Holy Spirit, The Father and The Son being equally
Without Maker and Without Creator. But what shall
we say of the Words, “Nor Begotten, But Proceeding.”
It appears to me that we must say that this is an un
necessary and a contradictory antithesis. For The Spirit
has been Begotten by an Eternal Procession, just as
The Son has Proceeded by an Eternal Generation.
 14

The following passage from Tertullian's Apology

(Chap. xxi.) sets the matter in a clear light. Speaking
of the Son of GoD, he observes—“I will first declare
what is the mature of His substance; and then the
manner of His nativity will plainly appear. We have
already declared that God created this Universe of the
World by His Word, and Reason, and Power. Even
your philosophers agree in ascribing the creation of the
Universe to the Logos, that is, to the Word or Reason.
For Zeno asserts that this was The Maker who formed
everything in its order, and he called it Fate, and God,
and the Mind of Jupiter, and Necessity, the compulsory
cause of all things. Cleanthes ascribes all this to the
Spirit, which, he declares, pervades the Universe. Now
we also consider the Spirit to be the proper substance
of the Word, and Reason, and Power, by which we
have declared that God made all things; since it was
by the Word that He prophesied, by Reason that He
ordained, and by Power that He perfected all things.
We have been taught that He came forth from God,
AND was BEGoTTEN BY THAT PROCESSION, and so is THE
SoN of GoD, and called GoD from the unity of His
substance; for God also is a Spirit. Thus, when a ray
of light issues from the sun, it is a part from the whole:
but the sun will be in the ray of light, because it is a
ray of the sun, and the substance is not separated, but
extended. Thus Spirit comes from Spirit, and GoD
from God, as light is kindled from light. The matter
which is the origin, remains whole and unimpaired,
although you should derive from it many other sub
stances which transmit the same qualities. In the
same manner that which proceeds from GoD is GoD
and the Son of GoD ; and Both are One. Thus a Spirit
of a Spirit, and God of God, makes One different n
order, not in number ; in gradation, not in nature; it
 15

proceeds from its origin, but is not separated from it.

That Emanation therefore of The Divinity, as was
always before predicted, being sent down upon a virgin,
and in her womb made flesh, was born GoD united with
man. His flesh, animated with the Spirit, was nou
rished, grew up, spake, taught, acted, and was CHRIST.”
It will be observed that this passage is point blank
against the Athanasian Creed. For Tertullian says,
“We have been taught that He (The Spirit) came forth
from GoD, and was BEGoTTEN BY THAT PRocession, AND
so Is THE son of GoD.”
Justin Martyr also calls The Spirit THE worD AND
The FIRST-BEGoTTEN of God. “Isaiah,” the Prophet
already quoted, declares that we are not permitted to
consider The Spirit, and the Power which is from God,
to be any other than the Word, which is also the First
Begotten of GOD.” And again: “He (CHRIST) Was
Made Man by the power of THE word.” And again:
“JEsus chRIST our Saviour Was Made Flesh by The
word of God.” (Apology 43, 61. 86.)
“The Spirit and The Word seem here to be con
founded,” says Rev. Temple Chevalier. They are
confounded, if Justin Martyr's Apology is tested by
the Athanasian Creed; but not otherwise. If we once
acknowledge The Spirit to have been Begotten by an
Eternal Procession, and The Son to have Proceeded by
an Eternal Generation, we shall then see that the term
Word or Aoyo; is as applicable to The Spirit as to The
Son, The Spirit being as Tertullian expresses it, “the
SoN of GoD.”
As the Spirit is The Son, so The Son is the Spirit.
For “That which is of the Spirit is Spirit.” “Spirit
comes from Spirit, and GoD from God, as light is kin
* The original has Moses, but Justin Martyr has just quoted Isa.
vii. 14.
 16

dled from light.” The Mystery of the Godhead seems

to be this, that the Godhead contains within itself a
Triple Trinity. Thus The Father is Son and Spirit as
well as Father; the Son is Father and Spirit as well as
Son; and The Spirit is Son and Father as well as Spirit.
“Philip saith unto Him, Lord, show us the Father,
and it sufficeth us. JESUs saith unto him, Have I been
so long time with you, and yet hast thou not known
ME, Philip ! He that hath seen ME hath seen THE
FATHER. And how sayest thou then, show us THE
FATHER 7” (John xiv. 8, 9.).
I am inclined to believe that there is A QUATERNITY
in the GoDHEAD. The idea is new and startling; but
is not to be hastily rejected. The subject requires ex
amination.
It is well known that different opinions have been
held concerning The Archangel Michael; some con
tending that He is chRIST ; others, that He is not
cHRIST, but a Created Angel. What if both views
should be right ! What if He be christ in one sense,
and not chFIST in another ? What if He be Created,
and yet Uncreated, Uncreated because Eternally Cre
ated? This is not impossible. As I have already said,
the subject requires examination. -

The Archangel Michael is mentioned twice in the

book of Daniel; either Gabriel or CHRIST being the
Speaker. (I take Gabriel to be the Holy Spirit).
“Then there came again and touched me One like
the appearance of a man, and He strengthened me.
Then said He, knowest thou wherefore I am come to
thee! And now will I return to fight with the Prince
of Persia; and when I am gone forth, lo! the Prince
of Grecia shall come. But I will show thee that which
is noted in the Scripture of truth. And there is none
that holdeth with me in these things but MICHAEL You R
 17

PRINCE.” (x: 18–21). “And at that time shall MI

cHAEL stand up, THE GREAT PRINCE which standeth for
the children of thy people ; and there shall be a time
of trouble such as never was since there was a nation
even to that same time; and at that time thy people
shall be delivered, every one that shall be found written
in the book. And many of them that sleep in the dust
of the earth shall awake; these to everlasting life; and
those (are reserved) to shame and everlasting contempt.”
(xii. 1.) Compare this with 1 Thess. iv. 16. “For
the Lord Himself shall descend from heaven with a
shout, witH voice of ARCHANGEL, and with Trump of
God ; and the dead in CHRIST shall rise first.” The
Archangel may be intended to be distinguished from
CHRIST ; or He may not.
The Archangel Michael is also mentioned in the
General Epistle of Jude, and in the Apocalypse.
“Michael the Archangel, when, contending with the
devil, he disputed about the body of Moses, durst not
bring against him a railing accusation, but said, The
Lord rebuke thee" (verse 9).* “And there was war in
heaven; Michael and His Angels fought against the
Dragon; and the Dragon fought, and his angels, and
prevailed not, neither was their place found any more
in heaven. And the great Dragon was cast out, that
old Serpent, called the Devil, and Satan, who deceiveth
the whole world; he was cast out into the earth, and
his angels were cast out with him.” (xii. 7–9).
These are the passages of Scripture in which the
Archangel Michael is mentioned by name. The mean
ing of the name is, “Who is like God 7”. The name
would be a suitable one, if Michael were a Divine
Angel.
* It does not necessarily follow from this, that MICHAEL is Less
than The Lord, Compare Mark x. 18.
 18

But I must refer the reader again to Gen. xviii. 22.

“And The Men turned their Faces from thence, and went
toward Sodom. And Abraham was still standing before
Jehovah.”
It is to be observed that “ The Men,” i.e. The Three
Men, “went towards Sodom,” and yet One was left be
hind, who is expressly called Jehovah. It does cer
tainly seem that “The Three” expanded into Four.
And if so, there is A QUATERNITY in the Godhead. It
seems to me that if we compare Gen. xviii. 2.22. xix. 1.
carefully together, we shall see that we are taught by
this memorable transaction, that there is in The God
head a Quaternity, a Trinity, a Duality, and a Unity.
These may be exprest thus:—
THE QUATERNITY. º
FATHER, SON, ARCHANGEL, SPIRIT.
THE TRINITY.

FATHER, so N, SPIRIT.
THE DUALITY.

FATHER, SON.
THE UNITY.

THE SON.

And this leads me to make a remark on that well

known passage in the Apology of Justin Martyr (chap.
6.). It seems to me that instead of arparov (army) we
ought to read arpatnyov (commander-in-chief). The
passage will then read thus:–
Axx' exelvoy re, kai roy trap' avrov viov e^6ovra kal 8,828
avtz mua; ravra, kal tow toy aXAwy errowevov Kal ečopol
ovuevoy aya.0ay ayyeawy arpatnyov, tweup a te to 7popnrik”
aegop.e62, kal tºpogkvyovkey, Aoyº kai 27.76ei? tºwytes.
“We worship and adore both Him, and The Son who
came from Him and taught us these things, and the
Commander-in-Chief of the other good angels who fol
 19

low and are assimilated, and the Prophetic Spirit,

reverencing (them) in word and in truth.”
Roman Catholic writers have adduced this passage,
as favouring the worship of angels. And if we retain
atparov, it is very difficult to give the sentence any other
meaning. If, however, we substitute arpatnyov, we shall
find that the passage teaches A QUATERNITY or A TRINITY
in The Godhead; A QUATERNITY, if we distinguish
The Commander-in-Chief from The Son; A TRINITY, if
we identify The Commander-in-Chief with The Son.
A QUATERNITY does not interfere with A TRINITY more
than A DUALITY interferes with it. If the DUALITY ex
pands into a TRINITY, why may not the TRINITY expand
into a quaTERNITY 7
The following is a test whereby we may ascertain
whether the doctrine of the Quaternity of The Godhead
be a Scriptural doctrine or not. If it be a Scriptural
doctrine, it will explain some text or texts which have
been hitherto inexplicable. Tried by this test, the
doctrine will be found to explain those texts which
speak of Melchisedec. For who is Melchisedec 2 This
question has been hitherto unanswered. It has been
supposed by some that he is Shem, the son of Noah.
But this cannot be. For if he were Shem, the son of
Noah, he could not be said to be “without Father,
without Mother, without Genealogy, having neither Begin
ning of Days nor End of Life.” It is plain therefore
that Melchisedec is not Shem, the son of Noah. Then,
who is He 2
We must bear in mind that Melchisedec was “King
of Salem,” i.e. of Jerusalem. Now in the prophecy of
Daniel it is expressly declared that the Archangel
Michael is “ The Great . Prince that standeth up for
the children of Daniel’s people,” that is, for the Jewish
nation. It would therefore seem that Michael AND
 20

MELCHISEDEc ARE IDENTICAL. And it would also

appear that Michael AND MELCHISEDEc are both of
them IDENTICAL witH CHRIST in one sense, and both
of them DISTINCT FROM CHRIST in another sense. Now
this will be the case, if we suppose the Trinity in the
Godhead to expand into a Quaternity, and Michael, i. e.
Melchisedec, to be One of the Eternal Four. And this
I believe to be the case. As already observed, the
Trinity may be exprest thus—Father, Son, Spirit—and
The Quaternity thus—Father, Son, Archangel, Spirit.
I have already mentioned the opinion entertained by
some Commentators, that Melchisedec was Shem. As
far as the name is concerned, the opinion is true. Mel
chisedec is Shem; not, however, Shem the son of Noah,
but SHEM, THE TRUE SHEM, “THE NAME,” THE NAME of
Two LETTERS IN HEBREW, NoT ONLY EL, BUT ALSo SHEM
AND JAH or YAH. “HIs NAME Is JAH.” (Ps. lxviii. 5.).
It seems to me that I cannot do better than quote
the whole of this magnificent Psalm. The following is
a literal lyrical translation of it:—
I.

GoD arises: His foes are scattered ;

And those who hate Him flee before Him.
As smoke doth vanish, Thou makest them vanish :
As wax doth melt from the presence of fire,
From the Presence of God the wicked perish.
But the righteous are glad, and exult in God's Pre
Sence :

They are also merry and joyful.

Sing ye to God, sing psalms to HIs NAME:
Make a highway for Him who rides through the
deserts :
(His NAME Is JAH :) and rejoice before Him.
A Father of orphans, a God of widows—
 21

Is God in His Holy Habitation.

GoD maketh the solitary dwell in families :
He leadeth the prisoners forth to prosperity:
But the rebels inhabit a land of drought.

II.

O God, when Thou wentest before Thy people

When Thou marchedst forth in the wilderness |
PAUSE.

The earth did quake, yea, the heavens did drop,

At the Presence of GoD :
Sinai itself (did quake)
At the Presence of GoD, the GoD of Israel.
Thou didst scatter a rain of gifts :
Thyself didst strengthen Thy weary heritage.
Thy host, they dwell in the land:
Thou through Thy goodness, O God,
Preparest (a home) for the wretched.

III.

The Lord announces the word:

The female heralds of joy
Are a numerous host.
Kings of armies flee apace:
And the dweller at home, she divides the spoil.
When ye dwell between the ridges,
Ye shall be like the wings of a dove,
Overlaid with silver,
And her feathers with verdant gold.
When the Almighty scatters kings in it,”
It snows on Salmon.t
* In the land of Palestine.
+ i. e. the dark mountain becomes white.
 22

IV.

A mountain of GoD, mount Bashan ;

A mountain of peaks, mount Bashan.
Why are ye piqued, ye peaked mountains,
At the mountains which GoD desires to dwell in 7
(Where) also Jehovah will dwell for ever ?
The Chariot of GoD is DoublED MYRIADs,
REPEATED THousANDs:
The Lord is IN them :
SINAI Is IN THE SANCTUARY.
Thou art ascended on high :
Thou hast led the prisoners away :
Thou receivedst gifts—'mong men,
Yea, even among the rebellious,
To dwell, JEHowAH Elohim
INTERCALARY VERSE.

The Lord be praised daily:

(Burdens are laid upon us.)
The GoD of our salvation.

V.

GoD is to us a GoD of deliverances :

To JEHovah the Lord (belong)
The goings forth for death.*
Yea, GoD will wound the head of His enemies :
The hairy scalp that walks on in his trespasses.
“I will bring back,” saith the Lord, “from Bashan;
“I will bring back from the depths of the sea:
“That thou mayest stain thy foot,
* This idea may be exprest thus:–
When JEHowAH takes the field,
Deadly the battle against His enemies.
In fact, it is so exprest by Bishop Horsley.
 23

“And the tongue of thy dogs,

“In the blood of all thine enemies.”

WI.

They have seen Thy processions, O God

The (solemn) processions
Of my God and KING in the sanctuary.
The singers precede—
The players on instruments follow—
*Midst damsels playing on timbrels.
Bless ye God in th’ assemblies:
The Lord, from the fountain of Israel :
Their subduer is there, little Benjamin :
The princes of Judah, their stoning:*
The princes of Zabulun, the princes of Naphtali.

VII.

Thy God hath commanded thy strength :

Be strong, O God, who workest for us.
For Thy Temple over Jerusalem
Shall kings bring presents to Thee.
Rebuke the beast of the reeds:t
The herd of the bulls, with the calves of the peoples,t
They submit with bars of silver:
He scatters the peoples delighting in war.
Nobles come from Egypt :
Cush stretches forth with alacrity
His hands to GoD.

* The allusion is to David, who slew Goliah with a sling and a

stone.

+ The Hippopotamus, which symbolizes Egypt

+ i. e. High and Low.
 24

VIII.

Sing to God, ye kingdoms of earth :

Sing ye psalms to the Lord :—
PAUSE.

To Him who rides forth

In the heaven of heavens of old :
Lo, He utters His voice, a voice of strength.
Ascribe ye strength to GoD !
His magnificence is over Israel:
And His strength, in the clouds.
Dreadful art Thou, O God, from Thy sanctuaries :
The GoD of IsrAEL.
He gives strength and might to his people:
Blessed be GoD !

Whatever reference there may be in this Psalm to the

past history of Israel, or to the Ascension of Christ, or
to the Pentecostal effusion of the Spirit, there can be
little doubt that the Psalm looks onward to the day
which is rapidly approaching, when the Archangel
Michael “shall stand up, the Great Prince that standeth
wp for the children of Daniel's people.” For this reason
I have thought it better to quote the Psalm entire.
The Quaternity of the Godhead is a most important
doctrine, and I am truly thankful to have discovered it.
It does not clash with the Trinity any more than the
Trinity clashes with the Duality, or the Duality with
the Unity. I have already mentioned several languages
in which the Name of God is represented by a Word of
four letters. I now add the Syriac Aloho, which cor
responds to the Hebrew Eloah. The Syriac Moryo
(The Lord) is also of four letters, and is the emphatic
of Mor a word of two letters.
 25

The Unity, Duality, Trinity, and Quaternity of the

Godhead are respectively represented in Hebrew by A,
El, Eloah without the Wau, and Elooh with a Wau.
That Christ is A (Aleph) is clear from Rev. i. 8 ;
xxi. 6.
Just as Eloah may be written either with three letters
or with four, so Shaddai is a word of three letters, and
yet may be considered as having four, the middle letter
being doubled by Dagesh. The names of God Eloah
and Shaddai represent both the Trinity and the Qua
ternity of the Godhead. If they are considered as
having three letters, they represent the Trinity; if they
are considered as having four, they represent the Qua
termity.
I have already observed that there is in the Godhead
a Double Duality a Triple Trinity, and a Quadruple
Quatermity.
The Double Duality is set before us in John xiv. 10,
11. “Believest thou not that I am in The Father, and The
Father in Me 2 Believe Me that I am in The Father, and
The Father in Me.” Compare this with verse 13, “I
go unto My Father.” The Son and The Father are
plainly Two, and The Son being in The Father and The
Father in The Son, there is in the Godhead a Double
Duality.
There is also a Triple Trinity. For Each Two of The
Eternal Three are in the Remaining One.
There is also a Quadruple Quaternity. For Each Three
of The Eternal Four are in The Remaining One.
If we compare the Formula ‘o eEox KAI IIATHP KAI
oxPixTox (THE GoD AND FATHER AND THE CHRIST)
with Prov. viii. 22–31, we shall see that the Formula
becomes successively ‘o eEox KAI MHTHP, KAI “o XPixTox
‘h zobiA (THE GoD AND MoTHER, AND THE CHRIST THE
wisdom); “o eEox, KAI IIATHP, KAI ‘H zoºia H XPIXTH
B
 26

(THE GOD AND FATHER, AND THE ANOINTED wisdom);

o ‘IIATHP KAI “o TIox (THE FATHER AND THE son);
•o IIATHP KAI ‘h ortATHP (THE FATHER AND THE
DAUGHTER); ‘h MHTHP KAI “o riox (THE MOTHER AND
THE son); ‘H MHTHP KAI ‘H 9TrATHP (THE MOTHER AND
THE DAUGHTER); ‘O IIATHP KAI “o xPix Tox (THE FATHER
AND THE CHRIST); ‘HMHTHP KAI'oxPixTox (the Mother
AND THE CHRIST); ‘o HATHP KAI “o AMON* (THE FATHER
AND THE Foster-son); ‘H MHTHP KAI “h AMONAH (THE
MoTHER AND THE FOSTER-DAUGHTER); to IIATHP KAI ‘H
AMONAH (THE FATHER AND THE FostER-DAUGHTER);
‘H MHTHP KAI “O AMON (THE MOTHER AND THE FostER
son); ‘o IIATHP KAI MHTHP KAI “o TIox (THE FATHER
AND MOTHER AND THE SON); ‘o nATHP KAI MATHP KAI “h
OTTATHP (THE FATHER AND MOTHER AND THE DAUGHTER);
“O IIATHP KAI MHTHP KAI “O XPIXTOX, (THE FATHER AND

MoTHER AND THE CHRIST); ‘o AIONIox IIATHP KAI

MHTHP, KAI “O AIONIOx TIOx KAI OTTATHP (THE ETERNAL
FATHER AND MOTHER, AND THE ETERNAL SON AND
DAUGHTER.

The declaration of the Apostle is indeed true, that in

this Formula “lie hidden all the Treasures of Wisdom
and Knowledge.” The Mystery of the Formula is this,
that it represents at once the Unity, the Duality, the
Trinity, and the Quaternity of The Godhead. How dif
ferent from the Athanasian Creed, which speaks only of
The Unity and The Trinity /
When I wrote “The Ladder of Creation,” I saw that
there was something in the Formula which I could not
comprehend; and I now see the reason why I could
not comprehend it. The reason is, that I did not then
see The Quaternity of the Godhead. CHRIST is One ;
He is Two ; He is Three; He is Four. “THIs Is THE

* I retain the Hebrew word, instead of translating it into Greek.

 27

TRUE GoD, AND THE LIFE (Is) ETERNAL.” (1 John

v. 20.)
I have already observed that the Son is nine and the
Father is one, or, which is the same thing, that the
Father is nine and the Son is one. Hence the Father
and the Son are ten. In like manner the Father and
the Spirit are ten, and the Son and the Spirit are ten
likewise.
If we consider the Quaternity of the Godhead we
shall arrive at the same result. For the Father is one,
the Son is one, the Archangel is one, and the Spirit is
seven. Hence the Father, the Son, the Archangel, and
the Spirit are ten. In like manner the Father is one,
the Son is one, the Spirit is one, and the Archangel is
seven. The Father, the Son, the Spirit, and the Arch
angel are therefore ten. In like manner the Father is
one, the Spirit is one, the Archangel is one, and the Son
is seven. The Father, the Spirit, the Archangel, and
the Son are therefore ten. So likewise the Son is one,
The Archangel is one, the Spirit is one, and the Father
is seven. Hence the Son, the Archangel, the Spirit, and
the Father are ten.
I have also observed that there is in the Godhead a
Quadruple Quaternity, which may be represented by
sixteen. We shall arrive at the same result, if we bear
in mind that the Father is one, the Son is one, the Spirit
is seven, and the Archangel is seven. Hence the Father,
the Son, the Spirit, and the Archangel are sirteen. We
here behold the seven Horns of the Lamb and the seven
Eyes. But the Spirit and the Archangel are two and
yet one. The Spirit is therefore fourteen, and the Fa
ther is one, and the Son is one. Hence the Spirit, the
Father, and the Son are sixteen.
Again : the Father is seven, the Son is seven, the
Spirit is seven, and the Archangel is one. Hence the
B 2
 28

Father, the Son, the Spirit, and the Archangel are

twenty-two. But “as the Son duelleth in the Fulness of
the Godhead Bodily,” the Son is therefore twenty-two.
In other words, the Son is the Aleph, the Beth, the
Gimel, the Daleth, the He, the Vau, the Zayin, the Kheth,
the Teth, the Yod, the Caph, the Lamed, the Mem, the
Nun, the Samech, the Ayin, the Pe, the Tsadde, the Koph,
the Resh, the Sin or Shin, and the Thau. If Sin and Shin
be considered as two Letters, the Son is twenty-three,
that is, the Son is twenty-two and the Father is one.
And “it hath pleased (the Father) that in the Son should
all Fulness dwell.” The Son is therefore twenty-three.
We shall arrive at the same result, if we consider the
Archangel Michael and Melchisedec to be two as well
as one. In other words, it is possible that in the God
head there are Five, the Father, the Son, the Spirit, the
Archangel Michael, and Melchisedec.
We must bear in mind that the Hebrew for God is
Elohim, a word of five letters in that language. Now
the Father is seven, the Son is seven, the Spirit is seven,
the Archangel is one, and Melchisedec is one. Hence
the Father, the Son, the Spirit, the Archangel, and Mel
chisedec are twenty-three.
But “in the Son duelleth all the Fulness of the Godhead
Bodily.” The Son is therefore twenty-three and the
Father is one; or, which is the same thing, the Father
is twenty-three and the Son is one. The Father and the
Son are therefore twenty-four.
But “ in the Son duelleth all the Fulness of the Godhead
Bodily. The Son is therefore twenty-four, in other
words, He is the Alpha, the Beta, the Gamma, the Delta,
the Epsilon, the Zeta, the Theta, the Eta, the Iota, the
Kappa, the Lamda, the Mu, the Nu, the Xi, the Omicron,
the Pi, the Ro, the Sigma, the Tau, the Upsilon, the Phi,
the Chi, the Psi, and the Omega.
 29

Compare Rev. i. 10, 11. “I was in the Spirit on the

Lord's day, and heard behind me a great voice, as of a
trumpet, saying, I am Alpha and Omega, the First and
the Last ; and what thou seest write in a book, and send
unto the seven Churches which are in Asia, unto Ephesus,
and unto Smyrna, and unto Pergamos, and unto Thyatira,
and unto Sardis, and unto Philadelphia, and unto Lao
dicea.” Also verses 17 and 18. “And when I saw Him,
I fell at His feet as dead. And He laid His right hand
upon me, saying unto me, Fear not, I am the First and
the Last, and the Living One, and became dead; and be
hold 1 I am living for the Ages of Ages; Amen; and
have the keys of Death and of Hades.”
Compare also verse 8 of the same chapter—“I am
the Alpha and the Omega, Beginning and Ending, saith
the Lord, the AM and the WAS, and the COMING ONE
the ALMIGHTY.”
Compare also Rev. xxi. 3–7. “And I heard a great
voice from Heaven, saying, Behold / the Tabernacle of
GOD (is) with men, and He will tabernacle with them,
and they shall be His people, and GOD Himself shall be
with them, their GOD. And GOD will wipe away every
tear from their eyes, and Death shall be no longer. Nei
ther shall there he any longer sorrow, or crying, or pain ;
for the first things are past away. And He that sat upon
the throne said, Behold ! I make all things New. And
He saith to me, Write, that these words are true and
faithful. And He said to me. It is Done. I AM THE
ALPHA AND THE OMEGA, THE BEGINNING
AND THE ENDING. I will give to the thirsty
one * of the Fountain of the Water of Life freely. He
that overcometh shall inherit all things,t and I will be to
* Sion, Zion, properly Tsion, signifies Thirsty, Parched. Compare
Isaiah xliv, 3.
+ The Vatican codex reads “I will give him these things.”
 30

him a GOD, and he shall be to me the Son.” Compare

also Rev. xxii. 13. “I AM THE ALPHA AND THE
OMEGA, BEGINNING AND ENDING, THE
FIRST AND THE LAST.”
That the Son is the Aleph and the Thau, the Alpha
and the Omega, of Deity arises from the Quaternity of
the Godhead. The Hebrew Alphabet has twenty-two
or twenty-three letters, twenty-two if Sin and Shin be
reckoned as one letter, twenty-three if they are reckoned
as two; and the Greek Alphabet has twenty-four letters.
It has been already observed that the Father is seven,
the Son is seven, and the Spirit is seven. These Three
are therefore twenty-one. And the Archangel may be
considered either as one, or as two, or as three. If the
Archangel be considered as one, the Father, the Son,
the Spirit and the Archangel twenty-two. If the Arch
angel be considered as two, the Father, the Son, the
Spirit and the Archangel are twenty-three. If the Arch
angel be considered as three, the Father, the Son, the
Spirit and the Archangel are twenty-four. But “in the
Son dwelleth all the Fulness of the Godhead Bodily.”
The Son is therefore twenty-two, or twenty-three, or
twenty-four.
After what has been said the reader will find no diffi
culty in seeing that the Son is the One, the Two, the
Three, the Four, the Five, the Sir, the Seven, the Eight,
the Nine, the Ten, the Eleven, the Twelve, the Thirteen,
the Fourteen, the Fifteen, the Sirteen, the Seventeen, the
Eighteen, the Nineteen, the Twenty, the Twenty-One, the
Twenty-Two, the Twenty-Three, the Twenty-Four. The
Son is therefore the Alpha, the Beta, the Gamma, the
Delta, the Epsilon, the Zeta, the Eta, the Theta, the Iota,
the Kappa, the Lamda, the Mu, the Nu, the Xi, the Omi
cron, the Pi, the Rho, the Sigma, the Tau, the Upsilon,
the Phi, the Chi, the Psi, the Omega. The son is the
 31

ALEPH AND THE THAU, THE ALPHA AND THE om EGA, of

DEITY.

But the Son is one with Melchisedec. Melchisedec is

therefore the Aleph and the Thau, the Alpha and the
Omega of Deity.
On account of the importance of the subject, I will
quote all the texts which speak of Melchisedec.
And Melchisedec, King of Salem, brought bread and
wine, (Now He was Priest of the Most High God.)
And He blessed him, and said, “Blessed be Abram of the
Most High GOD, Creator of heaven and earth / and
blessed be the Most High GOD, who hath delivered thine
enemies into thy hand /’’ And he gave Him a tenth of all.
. (Gen. xiv. 18–20).
I

JEHOVAH said to my Lord:

“Sit at My Right-Hand until
“I make Thy foes Thy footstool.
“JEHOVAH will send out of Sion
“The rod of Thy strength ;
“Rule in the midst of Thine enemies.
II.

“Thy people (are) willing offerings

“In the day of Thy Might, in holy adornments :
“Than the Womb of the Morning (more numerous)
“Thou hast Thy youthful dew.
“JEHOVAH hath sworn, and repents not;
“‘Thou art a Priest for ever
“‘After Melchisedec's order.’”

It is observable that 8poros is used by Æschylus in

his Agamemnon for an unfledged bird, and £pan by Homer
in his Odyssey for a young lamb or kid. -

The drops of Thy youthful dew are both more nu

 32

merous and more beautiful than the dew-drops which

spangle the grass in the morning. As dew is precipi
tated from the atmosphere, so believers are “Born from
Above,” “Born of .4ir or the Air,” “Born of Water and
Air,” “Born of The Spirit.” This passage in Ps. cx.
seems to be referred to by our Lord in His discourse
with Nicodemus.
“The soldiery of the king,” says Hengstenberg,
“consists in part of old grey warriors; but the spirit of
youth is common to them all.” Compare Isa. xl. 31.
Who wait on JEHOVAH renew their strength;
They mount with wings as eagles :
They run, and gasp not ;
They proceed, and faint not.
III.

“The Lord at Thy Right-Hand hath wounded

“Kings in the day of His wrath.
“On the heathen He executes judgment :
“He hath fill'd with corpses :
“He hath wounded the heads
“ O'er the wide earth.”

IV.

“Of the Brook He drinks in the Way:

“He therefore lifts up the Head.”

“For every High-Priest taken from men is appointed in

behalf of men in things pertaining to GOD, that he may
offer both gifts and sacrifices for sins, able to have com
passion on the ignorant and wandering, since he himself
also is compassed with infirmity. And on account of this
infirmity he ought, as for the people, so also for himself to
offer for sins. And no one taketh the honour to himself.
but he who is called by GOD, as also was Aaron. So
 33

also CHRIST glorified not Himself to have been made (or

to have become)* High-Priest, but He that said to Him,
THOU ART MY SON : TO-DAY HAVE I GIVEN
BIRTH TO THEE. As also He saith in another
(place), Thou (ART) PRIEST For EveR AFTER MELCHISE
DEc's or DER. Who in the days of His flesh—having
offered up, with strong crying and tears, prayers and sup
plications to Him who was able to save Him from death,
and being listened to by reason of His piety—though being
Son, yet learned obedience from the things which He suf
fered; and being perfected He became Author of Eternal
Salvation to all those who obey Him; saluted by GOD
HIGH-PRIEST AFTER MELCHISEDEC'S OR
DER. Of whom we have a discourse to relate longt and
difficult of interpretation, since ye are become dull in hear
ing. For when ye ought to become teachers by reason of
the time, f you have need again of the teaching you what
are the elementary principles of the words of GOD, and
ye are become such as have need of milk, and not of firm
meat. For every one who partaketh of milk is inexperi
enced in the word of righteousness; for he is a babe. But
firm meat is for those who are of age, who by reason of
habitude have their faculties of perception evercised to the
discrimination both of good and evil.—Which (hope) we
have as an anchor of the soul, both sure and steadfast,
and entering into the interior of the veil, whither (The)
Forerunner is for us entered (even) JESUS, become High
Priest for ever after the order of MELCHISEDEC.
For this MELCHISEDEC, King of Salem, Priest of
the Most High GOD, who met Abraham returning from
the slaughter of the kings, and blessed him, to whom Abra
ham gave even a tenth of all, being by interpretation first
* The reader should mark the relation which subsists between
evm.0%ival and yeyévvmka.
+ Gr. much.
# Which has elapsed * you became Christians.
 34

King of Righteousness, and then also King of Salem, that

is, King of Peace, without Father, without Mother, with
out Genealogy, having neither Beginning of Days, nor End
of Life, but assimilated to the SON OF GOD, abideth
Priest in perpetuity. Now consider How GREAT THIS
(PERson Is) to whom the Patriarch Abraham gave even a
tenth of the heap - tops.” And they of the sons of
Levi who take the priesthood have commandment to tithe
the people according to the law, that is, their brethren,
although they have come from the loins of Abraham ; but
He who derives not Genealogy from them, tithed Abraham,
and Blessed him who hath the Promises. And without all
contradiction the less is blessed of the greater. And here
men that die take tithes; but there He of whom it is testi
fied that HE LIVETH. And, to speak as it were in a
word, in Abraham even Levi, who takes tithes, was tithed;
for he was yet in the loins of his father, when MELCHI
SEDEC met with him. If therefore perfection were by
the Levitical priesthood (for along with it the people re
ceived the law), what further need (was there) that another
Priest should arise after the order of MELCHISEDEC,
and not be called after the order of Aaron 2 For the
Priesthood being changed, of necessity there becomes a
change of Law also. For He of whom these things are
said had part in another tribe, from which no one gave
attendance at the altar. For it is premanifest that our
Lord sprung from Judah, relating to which tribe Moses
spake nothing concerning priesthood. And it is still more
superabundantly evident, for that another Priest was to arise
after the likeness of MELCHISEDEC, who has been
made not after the law of a carnal commandment, but after
the power of an Indissoluble Life. For He testifies, Thou
art Priest for ever after the order of MELCHISEDEC.
* The Greeks were accustomed after a battle to collect the spoils
into a heap, from which an offering was first made to the gods. This
was the axpoffivov or heap-top.
 35

For there becomes an abrogation of previous commandment

on account of its weakness and unprofitableness; for the
law perfected nothing, but (the) introduction of a better
hope (does), by which we draw nigh to GOD. And inas
much as (He was made Priest) not without swearing of
an oath. For they have been made without swearing of
an oath, but He with swearing of an oath by Him who saith
to Him, JEHOVAH swear, and will not repent.”
It is more easy to see the true doctrine of the God
head than to eagress it in words. I can only compare
it to “the lucid work of the sapphire, and the body of
heaven for clearness.” It is clear in its very depth; it is
deep in its very clearness. It is the Christian's privi
lege to look at Jehovah as the Eternal One, the Eter
mal Two, the Eternal Three, the Eternal Four. The
whole of Deity centres in the Son, who is the One, the
Two, the Three, the Four.
Many Christians are to be found who look upon the
Archangel Michael as CHRIST. And whether they do
this or not, still CHRIST is to all true Christians THE
ARCHANGEL Michael. He protects them from all evil,
and brings them safe to the Heavenly kingdom.
He who acknowledges a Trinity does acknowledge a
Quaternity, though in words he may deny it. “And
JESUS came and spake unto them, saying, All Power is
given unto ME, in Heaven and in Earth. Go ye there
fore, and disciple all nations, baptizing them into the
Name of the Father and of the Son and of the Holy
Ghost; teaching them to observe all things, whatsoever I
have commanded you. And lo! I am with you every
day, unto the consummation of the age. Amen.”
As I wish my remarks to be of a practical nature, I
would observe, that it is highly important to regard
Christ as the True Eve, the True Zºn, the True Life. “The
Life was manifested, and we have seen it, and bear wit
 36

ness, and show unto you that Eternal Life which was with
the Father, and was manifested unto us.” If Christians
had looked on Christ as the True Eve, there need not
have been any dispute between the Homoousians and
the Homoiousians. Both were right. The Son is both
Homoousian with the Father, and Homoiousian to Him.
And the reason of this is, that the Son is the True Eve ;
and Eve was homoousian with Adam, being “bone of
his bones, and flesh of his flesh,” and was also homoiousian
to him, being “according to his front,” or “corres
ponding to him.” She was of his substance, and also
resembled him. That the Son is Homoiousian with the
Father may be inferred from His being the Son of God.
That the Son is Homoiousian to the Father is expressly
declared by St. Paul, when he styles the Son “The
Image (or Likeness) of the Invisible God” (Col. i. 15),
and “The Character of His Substance.” (Heb. i. 3).
The Homoiousian and the Homoiousians were therefore
both right.
Again: when we look at Christ as the True Eve, we
see that there has been no necessity for the controversy
as to whether He has been Created or not, whether He
has Proceeded from the Father or not. Eve was created
and built. She was derived from Adam, and proceeded
from him. Just so, the Son has been Eternally Cre
ated, Eternally Built, Eternally Derived, and has Eter
mally Proceeded from the Father. He is the Bar (the
Created Son), the Messiah (the Anointed One), the
Yillod (the Son Begotten or Brought Forth), the Ben
(the Son Built, and the Builder of the Family) the
Amon (the Foster-Son), Ben Ha-Adam (the Son of
Man), Ben Ha-Elohim (the Son of GoD), “whose
Goings Forth (or Processions) have been from of old, from
the days of Eternity.”
Eve was of ADAM’s substance, and was also his Femi
 37

nine Likeness. Just so, THE SoN is of THE FATHER's

Substance, and is also His Feminine Likeness. He is
‘H Eikov Tov Osov Tov Aoparov, the Likeness, the Feminine
Likeness, of the Invisible GOD.
That the Affyo; is Feminine, was not overlooked by
Melancthon. We have a proof of this in the following
striking epitaph written by him for the tombstone of
George IV., Prince of Anhalt-Zerbst-Dessau :—
Vera luce Deum agnovit, precibusque vocavit;
Numinibus fictis mens inimica fuit.
Nec virtutum umbras habuit, sed pectore rexit
Ipsa Dei vivens assimilata Aöyos.
Melancthon was fully justified in regarding the Aºyo;
as Feminine. The Aſſyo, is the Son, and the Son is ‘H
Eikov Tov Oeov Tov Aopzºtov. The Aoyo; is also ‘H 20912,
and is Feminine; just as ‘H Xopia is the Amon, the Fos
ter-Son, and is Masculine. -

It is important to observe that in the eighth of Pro

verbs JEHovah is represented both as Masculine and
as Feminine, and ‘H Xopa is represented both as Mas
culine and as Feminine also. In verses 22-—31 in that
chapter “lie hidden all the Treasures of Wisdom and
Knowledge.” In a former Treatise I have dug out
some of these Treasures, and set them before the read
er. But the mine is inexhaustible, and the more we
dig the more we shall find.
I cause those who love Me t” inherit substance :
And I will fill their Treasuries.
Our Saviour has told us, that “Every scribe who is
instructed unto the kingdom of heaven is like to a man a
householder, who throws out of his treasure things new and
old.” (Matt. xiii. 52.)
It is an “old” doctrine that the Son is the speaker
in the Eighth of Proverbs ; it is as “old” as the time of
St. Paul and St. John. The former seems to have had
 38

the Eighth of Proverbs in view when he wrote to the

Colossians concerning the mystery of “THE GoD AND
FATHER AND THE CHRIST, in which (mystery) lie hidden
all the Treasures of Wisdom and Knowledge.” (Chap. ii.
2, 3.) The latter seems to have had the same passage
in view, when he commenced his Gospel thus –“In
the Beginning was the Word, and the Word was with GOD,
and the Word was GOD. The same was in the Beginning
with GOD. All things were made by Him, and apart
from Him was not even one thing made that was made.”
The reader need not be surprised if I refer to Prov.
viii. 22–31, again, for it is a mine of inexhaustible
wealth, in which the more we dig the more we shall
find.
JEHow AH CREATED ME THE BEGINNING of HIs way
BEFor E HIs works, FROM THEN.

“This passage,” says the Rev. W. Goode, “is, by

most of the Ante-Nicene Fathers that remain to us, ap
plied to the Divine Generation of the Son. Thus, for in
stance, it is applied by (among others) Justin Martyr,
Athenagoras, Clement of Alexandria, and Tertullian.
But Irenaeus applies it to the Holy Spirit.” “ In ap
plying the passage to the Divine Generation of the Son.
we have, therefore, the warrant, not only of St. Paul
and St. John, but also of “most of the Ante-Nicene
Fathers.” Irenaeus's interpretation is also important,
and should not be lost sight of.
Now what is the interpretation given of the passage
by Athanasius, and those who agreed with him in op
posing Arius and the Arians? “When afterwards the
.Arians used it as favourable to their cause, it was
generally applied by the orthodox Fathers to the gene
ration of the human nature of Christ. That this is its
proper meaning is very decisively laid down by Atha
* Divine Rule of Faith and Practice, vol. i. p. 284.
 39

nasius and Augustine; and the same meaning is attached

to it by Basil and Epiphanius, if the passage is applied to
Christ at all, though the latter gives his opinion very
decidedly against its being applied to Christ at all,
though on account, as he says, of some of the Fathers
having so applied it, the adoption of this meaning is
not blameworthy, if only it be limited to the human
nature; and Basil is evidently inclined to the same
opinion.””
The downward course of interpretation is very evident.
When Athanasius purposely lowered the meaning of the
passage to the generation of the human nature of Christ,
he ceased to be the champion of truth, and became a
partisan. It was “as when a standard-bearer fainteth.”
He lowered the meaning of the passage, and gained
nothing by so doing. The natural consequence followed.
Others, such as Basil and Epiphanius, lowered the text
still further, and doubted if it was applicable to Christ at
all ! This shows the evil of tampering with a text
because an opponent “uses it as favourable to his cause.”
“The interpretation given by Hilary of Poictiers does
not precisely agree with any of these ; for he explains
the words as referring to the period when our Lord
first assumed (as he supposes) a human form, to carry
on intercourse with men, and appeared to Adam in
Paradise, and afterwards to Abraham,” &c.t
It is plain to any candid unsophisticated mind, that
the text in question is opposed to all these interpreta
tions. For the time spoken of is a time antecedent to
JEHowAH's works. How, then, can there be a reference
to the Generation of the Human Nature of Christ, when
this did not take place till B. c. 5. A. M. 4131 ? How
can Christ’s appearance to Adam in Paradise be referred
to, since the world (to say the least) was then in exis
* Divine Rule of Faith and Practice, vol. i. p. 284. + Ibid.
 40

tence, and probably had been in existence for untold

ages 7
Jehovah cFEATED ME THE BEGINNING OF HIS waY.
These words prove that Messiah is Jehovah's Crea
tion, or Jehovah's Created One. They prove also
that He is the Beginning of Jehovah's Way, or the
Beginning of Jehovah's Creation. Accordingly, He is
styled in the Apocalypse “The Beginning of the Cre
ation of God.” Messiah is not A Creation ; He is The
Creation, the First-Created, the Only-Created, the
Eternally-Created.
BEFoRE HIs works—i. e. Before His Works in Detail.
Messiah is JEHow AH's Work or Production, His First
Work-or-Production, His Only-Work-or-Production,
His Eternal-Work-or-Production.
Messiah is also, as we shall see presently, Jehovah’s
Begotten or Brought-Forth, His First-Begotten-or
Brought-Forth, His Eternally-Begotten-or-Brought
Forth.
Combining the two expressions together, we shall see
that Tatian's expression, “The First-Begotten Work
of the Father.” is perfectly orthodow, the Scriptures
being made the standard of doctrine. It is true that
the Rev. W. Goode, in his “ Divine Rule of Faith and
Practice,” describes the expression as “not very
agreeable to the orthodox doctrine.” “ The expression
may however be vindicated by the passage in Proverbs,
which we are now considering.
FROM THEN-i. e. From of Old, from the Beginning,
from Eternity. The verse which follows shows that
this is the meaning of the passage.
The verse which we have been considering sets be
fore us

* Divine Rule of Faith and Practice, vol. i. p. 235.

 41

(I.)
“O KTPIOX: ‘O KTIXTHX, KAI “H XO4 IA
(Jehovah THE CREATOR, AND THE wisDom.)
We now proceed to the next verse.
FROM ETERNITY WAS I ANOINTED,
FROM THE BEGINNING,
FROM THE BEFORES OF THE EARTH.

This verse sets before us

(II.)
‘H zobiA ‘h xPixTH (THE ANoiNTED wisdom);
or, which is the same thing,
(III.)
“o xPixtox ‘h zoºlA (THE CHRIST THE WISDOM).
The three verses which follow, are
when THERE WERE NO DEPTHS WAS I BROUGHT FORTH,
WHEN THERE WERE NO FOUNTAINS HEAVY WITH WATER ;
BEFORE THE MOUNTAINS WERE SETTLED.

BEFORE THE HILLS WAS I BROUGHT FORTH ;

when HE HAD NoT MADE THE EARTH, AND THE FIELDs,
AND THE TOP OF THE CLAYS OF THE WORLD.

These verses set before us

(Iv.) w

“H xobiA ‘h IIPOTOTokox (wisdom THE FIRST-BRought

FoRTH);
or, which is the same thing,
(v.)
“o xPix Tox ‘o IIPnTOTokox (CHRIST THE FIRST-BRought
FoETH).

Thus we see that CHRIST is the First-Brought-Forth;

and we have already seen that He is the Creation, or
 42

the Created One. Combining the two ideas together,

we see that He is THE FIRST BRought-ForTH of THE
whole creation ; and He is so styled by St. Paul in
Col. ii. 15.
If the reader will compare Formulae (1), (II), (III),
(iv), and (v) with the Formula laid down by St. Paul
in Col. ii. 2.

‘O OFOX KAI ILATHP, KAI “o XPIXTox,

(THE GoD AND FATHER, AND THE CHRIST)
he will obtain a clear insight into the true doctrine of
the Godhead.
Irena us applies this passage in Proverbs to the Spirit;
and this interpretation is an important one. No doubt
the Spirit of GOD is the Wisdom of GOD. He is also
the Aá)0s, which signifies Ratio, as well as Oratio or
Verbum. There need be no difficulty with respect to
the clause From Eternity was I Anointed, which is
clearly identical with From Eternity was I Conceived, as
is evident from the context. As words are conceived
by thoughts, so thoughts are conceived by words. This
is evidently the case in St. Paul’s Epistles, where the
use of a word frequently suggests a thought which is
pursued at considerable length through several verses.
As thoughts give rise to words, and words give rise
to thoughts; so the Spirit has Eternally given rise to
the Son, and the Son has Eternally given rise to the
Spirit.
As the Son has Eternally Proceeded from the Spirit
and the Father, and the Spirit has Eternally Proceeded
from the Father and the Son, so it would seem that the
Father has Eternally Proceeded from the Spirit and the
Son. I write this with modesty, as becomes one
treating of so deep a mystery. As I have said before,
the question is, What says the Scripture? And it
 43

does certainly appear to me that the above is the Scrip

tural doctrine. Admitting this to be the case, we at
once see that the Three are Co-equal together and
Co-eternal.
After all, there is no greater difficulty in believing that
the Father has eternally Proceeded from the Spirit and
the Son, than in believing that the Son has Eternally
Proceeded from the Spirit and the Father.And this latter
doctrine is clearly the doctrine of Scripture, though
denied in the Athanasian Creed.
The Athanasian Creed allows that the Spirit Proceeds
from the Father and the Son. Why may not the
Father Proceed from the Spirit and the Son?
The Trinity has been sometimes compared to a
Fountain, Stream, and River; and the comparison is
just. But it would seem that in the Godhead the
Fountain, the Stream, and the River are Reciprocal.
Not only does the River proceed from the Fountain and
the Stream, but also the Stream from the Fountain and
the River, and the Fountain from the Stream and the
River.
Or we may make another comparison, and liken the
Godhead to a Fire. The Fire of Deity, the Father, has
been Ever Burning; the Light, the Son, has been Ever
Shining; and the Spirit has been for Ever both Air and
Fuel, so that the Fire has been for Ever Self-Fed and
Self-Sustained. The peculiarity of the Divine Fire is
this, that the Fire is not only Fire, but also Light, Air
and Fuel; the Light is not only Light, but also Fire,
Air and Fuel ; and the Air and Fuel is also Fire and
Light. The comparison shows how easily the Trinity
passes into the Quaternity. For the Spirit, being Air
and Fuel, is Two as well as One.
As I have already observed, the Quaternity of the
Godhead is a Quadruple, as well as a Single, Quaternity.
 44

It may be compared to the Quaternity of Faces of the

Four Living Creatures, as seen by Ezekiel and St. John.
As seen by Ezekiel, each Living Creature had Four
Faces; as seen by St. John, each Living Creature had
One Face. In the former case, there was a Quadruple
Quaternion of Faces; in the latter a Single Quatermion.
This Quadruple, this Single, Quaternion, kept friendly
watch over Peter “when he was in prison;” this Quad
ruple-Single Quaternion corresponded to the Quadruple
Single “Quaternion of soldiers,” which kept hostile
watch over him. (Acts xii. 4.)
Just as a Quadruple Quaternity does not interfere
with a Single Quaternity; so a Triple Trinity does not
interfere with a Single Trinity.
Isaiah ix. 6, seems to have a deeper meaning than the
one generally put upon it. It may be rendered thus in
Latin and in English:-
Parvalus enim uobis datus est :
Filius nobis datus est;
Super Ejus Humerum et principatus.
Et Ejus Nomen vocabitur,
Admirabilis, Conciliarius,
Deus Fortis, Pater Æternus, Princeps Pacis.”
For to us a Child is Born :
To us a Son is Given :
And the Government rests on His shoulder.
And His Name shall be called,
Wonderful, Councillor, Mighty God,
Everlasting Father, Prince of Peace.
We have here the Quaternity, or rather the Quinity,
of the Godhead exhibited in thc Son. He is Wonder
ful, Councillor.
* It will be observed that these words are rythmical according to
the accented syllables.
 45

That Glorious Form, that Light Unsufferable,

And that Far-Beaming Blaze of Majesty
Wherewith He wont at Heaven's High Council-Table
To sit the midst of Trinal Unity,
He laid aside; and, here with us to be,
Forsook the Courts of Everlasting Day,
And chose with us a darksome house of mortal clay,

He is also The Mighty God, i.e., Michael (Who is like

God?) The Archangel (Prince of Angels.) He is also
The Everlasting Father. as He Himself says, “He that
hath seen Me hath seen the Father.” And also The
Prince of Peace.
The passage seems to point to a Quinity rather
than to a Quaternity. For the Hebrew words PELE
YO’ETS must be taken disjunctively rather than con
junctively. If Wonderful Councillor were meant, it
would have been YO’ETS PELE, the adjective in the
Hebrew following the substantive, not preceding it.
We must therefore render Wonderful, Councillor; and
thus we have a Quinal Unity.
It is clear that we have here Five Epithets of Mes
siah. But this is not all. If we stop here, we shall
lose the force of the passage. For what is the meaning
of Pater Æternus (Eternal Father), when viewed simply
in this light, i. e. when viewed simply as an Epithet 1
Do Christians generally allow that The Son is Fa
ther ? Is not this doctrine considered unorthodoa and
heretical ? So much is this the case, that in the vul
gate Avi-'Ad, is rendered Pater Æterni Saºculi (Father
of the Everlasting Age); but to any unprejudiced rea
der it will be clear that this is not the correct rendering.
We have only to look at the three duplicate expressions -
El Gibbon, “Av1-’AD, saR shALoM, to see that the second
word in each duplicate performs the office of an adjec
tive to the first word; Avi (FATHER of) is used, not
 46

causatively, but simply subjectively; at least if used

causatively; it is used simply subjectively also.
As the Son is Father, so He is also Prince of
Peace, i.e. Melchisedec =Melchisalem. (Compare Heb.
vii. 1.)
The Son is also the Mighty God, i. e. Michael (who
is like God?)
The Son is also Counsellor, or Councillor. He is the
Spirit of Counsel.
As the Son of God, He is also Wonderful.
The Son is therefore the Focus and Centre of Quinal
Unity, and “ in Him duelleth all the Fulness of the God
head bodily.”
As there is a Single Quinity in the Godhead, so also
there is a Quintuple Quinity; just as there is a Single
Quaternity and a Quadruple Quaternity, a Single Trinity
and a Triple Trinity, a Single Duality and a Double
Duality.
This is a great mystery; but we need not wonder
that the Divine mode of existence should be altogether
different from ours.
Euclid's axiom, “The whole is greater than its
part” does not hold, when applied to the Godhead.
The Father is Elohim, the Son is Elohim, and the Holy
Ghost is Elohim; and these Three Elohim are One
Elohim. The Father is Jehovah, the Son is Jehovah,
and the Holy Ghost is Jehovah; and these Three Je
hovah are One Jehovah.
It will be observed that the Trinity stands midway
between the Quinity and the Unity. The Diminution
is no Diminution ; the Addition is no Addition.
Perhaps this is the reason why we are commanded to
be baptized into the Name of the Father, and of the
Son, and of the Holy Ghost.
A Quintuple Quinity is Twenty-five. And it will be
 47

observed, that a Triple Heptad and a Double Duality

is Twenty-five also. Thus we arrive at the same result,
looking at the Godhead from another point of view.
If we reckon F (the Digamma) as a letter of the
Greek Alphabet, there will be twenty-five letters in
that Alphabet, the Digamma being the 6th letter. Thus
the twenty-five letters of the Greek Alphabet will
correspond to the Quintuple Quinity of the Godhead,
and as the Godhead centres in the Son, the Son will be
the Alpha and the Omega of Deity.
I have already observed that the Hebrew for GOD
may be exprest either by a word of two letters (EL);
or by a word of three letters (ELOAH); or by a word
of four letters (ELOAH); or by a word of five letters
(ELOHIM). Is this accidental 7 Does it not point
to the Duality of the Godhead, to the Trinity of the
Godhead, to the Quaternity of the Godhead, to the
Quinity of the Godhead 7
That Melchisedec is JEHOVAH, is clear from St.
Paul's statement in his Epistle to the Hebrews, “Of
whom it is testified that HE LIVETH.” Is not this
equivalent to saying, “Of whom it is testified that HE
IS JEHOVAH 2''
The name MICHAEL has a double reference; for MI
may be regarded either as the interrogation WHO! or
as the relative WHO. The name therefore imports
WHO IS LIKE GOD 7 or WHO IS LIKE GOD.
To arrive at the full import of the name, we must in
clude both these meanings, When the Name is thus
viewed, the first meaning will be a sort of challenge,
a claim to the title of EL; a claim to be Homoousian
with JEHOVAH. The second meaning will be a claim
to be Homoiousian to JEHOVAH.
I have thus endeavoured, according to the light given
 48

to me, to lay before the reader the Scriptural doctrine

of the Godhead, and only add one observation more.
The Quinity of The Godhead may be regarded as
consisting of a Quadruple Heptad and a Unity. This
cannot be represented by either the Hebrew or the
Greek Alphabet. To represent it we must have recourse
to the Arabic Alphabet, which consists of 29 letters,
including Lam-Aliph ; a Quadruple Heptad and a Unity
is 29. But “in the Son duelleth all the Fulness of
The Godhead bodily.” THE son is therefore THE ALIF,
THE BA, THE TA, THE THA, THE JIM, THE HHA, THE KHA,
THE DAL, the DZAL, THE RA, THE ZA, THE SIN, THE SHIN,
THE SAD, THE DAD, THE TA, THE DA, THE AIN, THE CHAIN,
THE FA, THE KAF, THE KEF, THE LAM, THE MIM, THE NUN,
THE waw, THE HEH, THE YA, THE LAM-ALIF. On the
other hand, the Arabic Alphabet may be reduced to 17,
or even to 15 letters. These 17 or 15 letters represent
the Trinity of the Godhead. The 17 letters represent
the Trinity and consisting of a Double Heptad and a
Triple Unity. The 15 letters represent the Trinity as
consisting of a Double Heptad and a Single Unity.

THE END.
 If we omit the Lam-Alif, the Arabic Alphabet has 28
letters, the last letter being Ya. These 28 letters repre
sent the Quaternity of the Godhead.
As the Mystery of the Godhead is beautifully exem
plified in the Arabic Alphabet, I will repeat what I have
said.
On the one hand, the Arabic Alphabet may be reduced
to 17 letters, or even to 15 ; on the other hand it may
be extended to 28 letters, or even to 29.
The 15 letters represent at once the Trinity and the
Quinity of the Godhead, the number 15 being a Quin
tuple Trinity, or a Triple Quinity. The 15 letters
represent the Trinity in another aspect (if it be another),
namely, as a Double Heptad (a Septuple Duality) and a
Unity.
The 17 letters of the Arabic Alphabet represent the
Trinity of the Godhead, the number 17 being a Double
Quinity (a Quintuple Duality) and a Single Heptad (a
Septuple Unity).
The 17 letters represent the Quinity of the Godhead,
the number 17 being a Quadruple Quaternity and a
Unity, being also a Quintuple Trinity and a Duality, and
3dly, being a Septuple Duality, and a Trinity. For
these 3 reasons the 17 letters represent the Quinity of
the Godhead.
C
 50

It is obvious that the 28 letters of the Arabic Alpha

bet represent the Quaternity of the Godhead, the num
ber 28 being a Quadruple Heptad, in other words, a
Septuple Quaternity.
The 29 letters represent the Quinity of the Godhead,
the number 17 being a Septuple Quaternity and a Unity,
or, which is the same thing, a Quadruple Heptad and a
Unity.
I have thus shewn that Jesus, THE son of GoD, 1s
THE ALEPH AND THE THAU, THE ALPHA AND THE OMEGA,
THE ALIF AND THE YA, THE ALIF AND THE LAM-ALIF, of
THE GOD HEAD.

He Is THEREFoRE THE TRUE GoD, AND THE ONLY GoD.

IN confessing HIM, we, IPso FACTO, confess THE
FATHER. -

IN CONFESSING HIM, WE, IPSO FACTO, CONFESS THE

SPIRIT.

IN CONFESSING HIM, WE, IPSO FACTO, CONFESS MEL

CHISEDEC.

IN con FESSING HIM, WE, IPSO FACTO, CONFESS MICHAEL,

the ARCHALGEL, i. e. THE PRINCE of ANGELs.
IN CONFESSING HIM, WE CONFESS THE UNITY OF THE
GOD HEAD.

IN CONFESSING HIM, WE CONFESS THE DUALITY.

IN confessing HIM, we confess THE TRINITY.
IN CONFESSING HIM, we CONFESS THE QUATERNITY.
IN con FESSING HIM, we confess THE QUINITY.
IN confessiNg HIM, we confess JEHowAH.
IN CONFESSING HIM, we conFESS MESSIAH.
IN conFESSING HIM we confess THE GoD of ISRAEL,
“ UNDER WHOSE FEET IS THE LIKENESS OF THE LUCID

work OF THE SAPPHIRE, AND THE LIKENESS OF THE BODY

of HEAVEN FoR CLEARNEss.”
IN conFEssING HIM, we confess “THE chILD BoRN.”
IN confessING HIM, we confess “THE son given.”
 51

IN CONFESSING HIM, we conFEss “THE wonderful

on E.”
IN confessiNg HIM, we confess “THE counsellor,”
or “councILLoR.” -

IN confessing HIM, we confess “THE MIGHTY God.”

IN con FESSING HIM, we confess “THE EveRLASTING
FATHER.” t

IN confessing HIM, we conFess “THE PRINCE of

PEACE.”
IN confessing HIM, we confess THE ETH, “ETH
HASHs HAMAYIM'' AND “ETH HA-ARETz.”
IN confessing HIM, we con FEss THE ETH, “ ETH HA
ELoHIM,” THE ALPHABET of DEITY.
IN confessing HIM, we confess THE KINYAH, THE
CREATION, OR THE CREATED on E, “IN WHOM ALL THINGs
were cFEATED.”
IN con FEssING HIM, we confess THE ETERNALLY MADE,
“THE TREE OF LIFE IN THE MIDST OF THE PARADISE of
God.”
IN conFEssING HIM, we confess THE “BAR,” THE
CREATED SON.

IN conFEssING HIM, we conFEss THE “YILLoD,” THE

BEGOTTEN SON.

IN confessing HIM, we confess THE “BEN,” THE son

BUILT UP, AND THE BUILDER UP of THE FAMILY.
IN confessing HIM, we confess THE “AMoN,” THE
Foster-son, THE son BRoughT-UP.
IN con FEssING HIM, we con FEss “H >Of IA.” THE wis
DOM.

IN confessing HIM, we confess THE “Eve,” THE

“znh,” the “Life,” “AND THE LIFE (is) ETERNAL.”
IN conFEssING HIM, WE CONFEss “O IIPOTOTOKOx
IIAxHx THz KTIxEnz, THE FIRST BROUGHT FORTH OF THE
WHOLE CREATION :

IN CONFESSING HIM, WE ConFESS ‘O IIPnTOKTIx0EIx

C 2
 52

IIAxHx THz IIATPIAx, THE FIRST-creatED of THE UNIver

SAL FAMILY.

IN confessing HIM, we con Fess “O nN, ‘HOT2A, TO ON,

“OI ONTEz, ‘AI OrzAI, TA ONTA:
IN CONFEssi NG HIM, we CONFESS ‘O IIAX, ‘H IIAXA, TO
IIAN, ‘ol IIANTEx, ‘AI IIAzAI, TA IIANTA, KAI EN IIAXI,
“THE ALL, AND IN ALL.”
IN conFEssING HIM, we confess THE INFANT OF DAYS :
IN confessing HIM, WE con FEss THE ANCIENT OF
DAYS,

IN confessing HIM, we confess RAR ENOSH, ONE

ABLE To SYMPATHISE with Us, HAVING BEEN HIMSELF
“ENcompassed witH INFIRMITIES.”
IN CONFESSING HIM, WE CONFESS BEN HA-ADAM, THE
son of MAN, BEN HA-ELOHIM, THE SON OF GOD.

As the Mystery of the Godhead is more clearly exprest

by the Arabic Alphabet than by Bishop Pearson’s Ex
position of the Creed, we cannot do better than study
this Alphabet with reference to the Godhead.
The first letter Alif represents the Unity of the God
head, considered as a Single Unity, or a Double Unity,
or a Triple Unity, or a Quadruple Unity, or a Quinal
Unity, or a Sextuple Unity, or a Septuple Unity. The
Double Unity is beautifully depicted by the Emerald
colour of the Rainbow round about the Throne. The
colour of the Emerald is Green, a compound of Blue
and Yellow, One and yet Two.
The first two letters represent the Duality of the
Godhead, considered as a Single Duality, (a Double
Unity), or a Double Duality, or a Triple Duality, or a
Quadruple Duality, or a Quintuple Duality, or a Sextu
ple Duality, or a Septuple Duality.
The first three letters represent the Trinity of the
Godhead, considered as a Single Trinity, or a Double
Trinity, or a Triple Trinity, or a Quadruple Trinity, or
*
 53

a Quintuple Trinity, or a Sextuple Trinity, or a Septuple

Trinity, or a Duality and a Unity.
The first four letters represent the Quaternity of the
Godhead, considered as a Single Quaternity, or a Double
Quaternity, or a Triple Quaternity, or a Quadruple Qua
ternity, or a Quintuple Quaternity, or a Sextuple Qua
ternity, or a Septuple Quaternity, or a Trinity and a
Unity, or a Double Duality.
The first five letters represent the Quinity of the God
head, considered as a Single Quinity, or a Double Quinity,
or a Triple Quinity, or a Quadruple Quinity, or a Quin
tuple Quinity, or a Sextuple Quinity, or a Septuple Quin
ity, or a Quaternity and a Unity, or a Trinity and a
Duality.
The first six letters represent the Eternal Sir, the
Father, the Son, the Spirit, the Angel Gabriel “who
stands before God,” Melchisedec, and Michael the Arch
angel (Prince of Angels), as a Sertuple Unity, or a Seatu
ple Duality, or a Seatuple Trinity, or a Sertuple Quater
nity, or a Sertuple Quinity, or a Sertuple Herity, or a
Sertuple Heptad, or a Quinity and a Unity, or a Quaternity
and a Duality, or a Double Trinity, or a Triple Duality.
The first seven letters represent THE ETERNAL seveN,
THE chILD Born, THE son GIVEN, THE wonDERFUL, THE
counsellor (or councILLOR), THE MIGHTY GOD, THE
EveRLASTING FATHER, THE PRINCE of PEACE, as a single
Heptad, or a Double Heptad, or a Triple Heptad, or a
Quadruple Heptad, or a Quinal Heptad, or a Sextuple
Heptad, or a septuple HEPTAD, or a Herity and a Unity,
or a Quinity and a Duality, or a Quaternity and a
Trinity. “HE SHALL BE GREAT, AND SHALL BE CALLED
THE SON OF THE HIGHEST; AND JEHOVAH ELOHIM WILL
GIVE UNTO HIM THE THRONE OF HIS FATHER DAVID ; AND
HE SHALL REIGN OVER THE HOUSE OF JACOB FOR EVER,
AND of his KINGDOM THERE shALL BE No END.”
 54

The first eight letters represent the Eternal Eight, the

Father, the Child Born, the Son Given, the Wonderful,
the Counsellor (Councillor) the Mighty God, the Ever
lasting Father, the Prince of Peace, as a Single Octave,
or a Double Octave, or a Triple Octave, or a Quadruple
Octave, or a Quintuple Octave, or a Sextuple Octave, or
a Septuple Octave, or an Octal Octave, or a Heptad and
a Unity, or a Hewity and a Duality, or a Quinity and a
Trinity, or a Double Quaternity (a Quadruple Duality).
The first 9 letters of the Arabic Alphabet represent
the Godhead as a Triple Trinity, or an Octave and a
Unity, or a Heptad and a Duality, or a Herity and a
Trinity, or a Quinity and a Quaternity. They represent
the Eternal Nine, the Eternal Three in Three, the Father,
the Son, the Child Born, the Son Given, the Wonderful,
the Counsellor (Councillor), the Mighty God, the Ever
lasting Father, the Prince of Peace.
The first 10 letters represent the Eternal Ten, the
Father, the Son, the Spirit, the Child Born, the Son
Given, the Wonderful, the Counsellor (Councillor), the
Mighty God, the Everlasting Father, the Prince of Peace,
as a Double Quinity (a Quinal Duality), a Triple Trinity
and a Unity, an Octave and a Duality, a Heptad and a
Trinity, a Double Trinity and a Quaternity.
The first 11 letters represent the Father, the Son, the
Spirit, Gabriel, the Child Born, the Son Given, the Won
derful, the Counsellor (Councillor), the Mighty God, the
Everlasting Father, the Prince of Peace, as a Triple
Trinity and a Duality.
The first 12 letters represent the Father, the Son, the
Spirit, Gabriel, Melchisedee, the Child Born, the Son
Given, the Wonderful, the Councillor, the Mighty God, the
Everlasting Father, the Prince of Peace, as a Triple Qua
ternity, i. e. a Quadruple Trinity.
The first 13 letters represent the Father, the Son, the
 55

Spirit, Gabriel, Melchisedec, Michael, the Child Born,

the Son Given, the Wonderful, the Councillor, the Mighty
God, the Everlasting Father, the Prince of Peace, as a
Triple Quaternity and a Unity, or a Triple Trinity and a
Quaternity, or a Heptad and a Triple Duality.
The first 14 letters represent the Seven Horns of the
Lamb and the Seven Eyes, as a Double Heptad.
The first 15 letters represent THE LAMB witH HIs
SEVEN HORNS AND SEVEN EYES.

I have twice observed that the Arabic Alphabet may

be reduced to 15 letters. On the other hand the He
brew Alphabet has 22 letters. The 15 letters of the
Arabic Alphabet represent the Godhead as a Double
Heptad and a Unity; the 22 letters of the Hebrew Al
phabet represent it as a Triple Heptad and a Unity.
The former Alphabet represents the Trinity of the God
head, for a Double Heptad is a Septuple Duality; the
latter Alphabet represents the Quaternity of the God
head, for a Triple Heptad is a Septuple Trinity.
The number 15, i. e. the Arabic Alphabet when reduced
to 15 letters, represents THE LAMB witH HIs SEVEN HoRNs
AND SEVEN EYES.

The first 16 letters of the Hebrew, Greek, and Arabic

Alphabets represent the Quadruple Quaternity of the
Godhead, i. e. the Father, the Son, the Spirit, the
Archangel.
They represent “The Rainbow round about the Throne
in sight like unto an Emerald” and “The Lamb with
His Seven Horns and Seven Eyes.”
They represent the Quadruple Quaternion of the Four
Living Creatures, who are “ in the midst of the throne,”
as well as “round about he throne.”
The Arabic Alphabet, when reduced to 17 letters
represents the Trinity of the Godhead, as a Quinal Du
ality and a Septuple Unity. It also represents the
 56

Duality of the Godhead, as a Tenfold Unity and a

Septuple Unity. It also represents the Unity of the
Godhead, as a 17-fold Unity.
The first 18 letters of the Hebrew, Greek, and Arabic
Alphabets represent the Ninefold Duality of the God
head, or its Sixfold Trinity.
The first 19 letters represent the Trinity of the God
head, as a Septuple Duality and a Quinal Unity.
The first 20 letters represent the Fourfold Quinity,
the Quintuple Quaternity, the Tenfold Duality, of the
Godhead, or THE Two Jehovah, i. e. THE ONE JEhowAH.
The first 21 letters represent the Godhead as a Triple
Heptad, i.e. a Septuple Trinity. They represent the
Seven Horns of the Lamb, the Seven Eyes, and the
Seven Lamps of Fire Burning before the Throne. They
represent the Eternal Three. They represent the Eter
nal Seven. They represent the Eternal one.
The Hebrew Alphabet consists of 22 letters, and re
presents THE son of GoD As Two, AND YET As one. The
Rainbow round about the Throne is BLUE ; it is also
YELLow; and BLUE and Yellow makes GREEN. “It is
in sight like unto AN EMERALD.” The Hebrew Alpha
bet represents the Father, and the Son; and these Two
are One. It represents the Spirit, and the Son; and
these Two are One. It represents the Child Born, and
the Son Given; and these Two are One. It represents
the King, and the Priest ; and these Two are One. It
represents the God, and the MAN ; and these Two are
One. It represents the Ancient of Days, and the In
fant of Days; and these Two are One. It represents
the Son, and the Daughter; and these Two are One. It
represents the Husband, and the Wife; and these Two
are One, It represents the ADAM, and the Eve ; and
these Two are One. It represents the ARchANGEL, and
the MAN ; and these Two are One. It represents the
 57

SPIRIT, and the CHRIST ; and these Two are One. It

represents the WonDERFUL, and the Counsellor ; and
these Two are One. It represents EL GIBBor, and GA
BRIEL; and these Two are One. It represents the FA
THER, and the FATHER ; and these Two are One. It
represents the SoN, and the SoN ; and these Two are
One. It represents the FATHER, and the DAUGHTER ;
and these Two are One. It represents the MoTHER, and
the DAUGHTER ; and these Two are One. It represents
the Mother, and the SoN ; and these Two are One. It
represents MELCHISEDEc, and MELCHISALEM ; and these
Two are One. It represents GABRIEL, and Michael ;
and these Two are One. It represents the spirit,
and the ARCHANGEL; and these Two are One. It repre
sents the SPIRIT, and the SPIRIT ; and these Two are One.
It represents Jehovah, and Jehovah ; and these Two
are One. It represents HA-ELoHIM, and HA-ELoHIM ;
and these Two are One. It represents the RAINBow,
and the LAMB; and these Two are One. It represents
the LAMB, and the Throne; and these Two are One.
It represents the RAINBow, and the THRONE ; and these
Two are One. It represents the YELLow, and the
Blue ; and these Two are One. It represents the RED,
and the Yellow; and these Two are One. It represents
the RED, and the BLUE ; and these Two are One. It
represents the SHECHINAH, and the CHRIST ; and these
Two are One. It represents the SHECHINAH, and the
Dove; and these Two are One. It represents the SHE
cHINAH, and the Voice ; and these Two are One. It
represents the Christ, and the Dove; and these Two
are One. It represents the CHRIST, and the Worce;
and these Two are One. It represents the Dove, and
the Voice; and these Two are One.
The Hebrew Alphabet represents the Godhead as
22, i. e. as 21 and 1, i.e. as a Triple Heptad and a
C 5
 58

Unity, i, e. as a Unity and a Unity, i.e. as a Duality, i. e.

as a Unity. It represents the LAMB with His Seven
Horns and Seven Eyes, and the Seven Lamps of Fire
Burning before the Throne, which are the Seven Spirits
of God.
Whatever view we take of the Godhead, it resolves
itself into this, which is the True Scriptural View, one
IN Two AND Two IN on E, or Unity in Duality and Duality
in Unity. We shall learn more of the True Nature of
the Godhead by meditating on the Emerald colour of
the rainbow round about the Throne than we can learn
from the Athanasian Creed, or from Bishop Pearson's
Exposition of the Creed, or from all the books that have
been written on the subject.
“We know that THE son of GoD has come, and has
given us an understanding that we may know HIM THAT is
TRUE ; and we are in HIM THAT IS TRUE, (Even) IN HIS
son Jesus CHRIST. THIS IS THE TRUE GoD, AND THE

LIFE (Is) ETERNAL.”

If the reader finds any difficulty in the Quinity of
the Godhead, or in the Quaternity, let him not trouble
himself about it. Let him confess the One in Two, the
Two in One, the One in Three, the Three in One, the
Three in Two, the Two in Three. The Quinity is a
Quaternity; the Quaternity is a Trinity; the Trinity
is a Duality ; and the Duality is a Unity. Let him con
fess that the One True God is The Son of God, that
He is therefore both Father and Son, that the Son is
the Father and the Father is the Son, that the Son
is in Father and the Father in Son, and this is all that
is required of him. This is the True Faith. He that
believes this has Eternal Life.
We now proceed with the Greek and the Arabic
Alphabets.
The first 23 letters of these Alphabets represent the
 59

Quinity of the Godhead, as a Quinal Quaternity and a

Triple Unity.
The Greek Alphabet has 24 letters, which represent
the Godhead as an Octal Trinity (a Triple Octave), or
a Sertuple Quaternity (a Quadruple Hewity), or a
Duodenal Duality (a Double Duodecade), or a 24-fold
Unity. We are thus reminded of the Twenty-four
Elders in the Apocalypse, who, like the Four Living
Creatures, are “Partakers of a Divine Nature,” and
represent that Nature. The 24 letters of the Greek
Alphabet represent the Quaternity of the Godhead as a
Septuple Trinity and a Triple Unity, i.e. as a Trinity
and a Unity, i. e. as a Duality and a Unity, i. e. as a
Unity and a Unity, i. e. as a Unity.
Thus the Arabic Alphabet, as consisting of 15 letters,
represents THE LAMB with His Seven Horns and Seven
Eyes. The Hebrew Alphabet, consisting of 22 letters,
represents THE LAMB with His Seven Horns and His
Seven Eyes, and the seveN SPIRITs before His Throne.
The Greek Alphabet, consisting of 24 letters, represents
THE LAMB with His Seven Horns and Seven Eyes, The
sEven spirits before His Throne, and THE EMERALD
RAINBow compounded of BLUE and YELLow.
But these three Alphabets all denote THE SAME, Even
JESUS, THE SON OF GOD.

The first 25 letters of the Arabic Alphabet represent

the Godhead as a Quinal Quinity.
The English Alphabet has 26 letters, and represents
the Godhead as a Quinal Quinity and a Unity, i.e. as a
Quinity and a Unity, i.e. as a Quaternity and a Unity, i. e.
as a Trinity and a Unity, i.e., as a Duality and a Unity,
i.e, as a Unity and a Unity, i.e. as a Duality, i.e. as a
Unity. It represents THE son of GoD, THE Az, THE A
AND THE ZED.

The first 27 letters of the Arabic Alphabet represent

 60

he Godhead as a Trinity, i. e. as a Tenfold Duality and

a Septuple Unity, or (which is the same thing) as a
Ninefold Trinity, i. e. a Triple Triple Trinity, i. e. a
Triple Trinity, i. e. a Single Trinity, i. e. a Duality, i.e.,
a Unity.
The Arabic Alphabet is generally considered by
grammarians as having 28 letters, the last letter being
YA, and LAM-ALIF being excluded.
When thus viewed, the Arabic Alphabet represents
the Godhead as a Septuple Quaternity, i.e. as a Quad
ruple Heptad. But the Septuple Quaternity of the God
head is a Single Quaternity, is a Trinity, is a Duality, is
a Unity, And the Quadruple Heptad is a Single Hep
tad, is a Herity, is a Quinity, is a Quaternity, is a
Trinity, is a Duality, is a Unity. When thus viewed,
it represents THE son of GoD, THE ALIF AND THE YA.
“It is a question whether Lam-alifis to be accounted
a letter; but it has as much right to the title as p, and
some others in the Greek Alphabet, and it can plead a
proverb in its favour, “from Alif to Lam-Alif,” being
exactly equivalent to “from Alpha to Omega.”*
If therefore we include Lam-alif, the Arabic Alpha
bet has 29 letters, and represents the Godhead as a
Quinity, i. e. as a Septuple Quaternity and a Unity. But
the Septuple Quaternity of the Godhead is a Seatuple
Quaternity, is a Quintuple Quaternity, is a Quadruple
Quaternity, is a Triple Quaternity, is a Double Quater
nity, is a Single Quaternity, is a Trinity, is a Duality, is
a Unity. The 29 letters therefore, represent the God
head as a Unity, namely, THE son of GoD, THE ONE IN
Two, THE Two IN one, THE on E IN THREE, THE THREE
IN on E, THE ONE IN FOUR, THE FOUR IN ONE, THE ONE
IN FIVE, THE FIVE IN ONE, THE ONE IN SIX, THE SIX IN
oNE, THE on E IN SEVEN, THR seveN IN on E.
* See ENCYCLoPAEDIA BRITANNICA. Art. Alphabet.
 61

The True Creed.

HEAR, o is RAEL, JEHowAH our GoD IS ONE GOD,
Messi AH, THE GOD OF ISRAEL, THE SON OF GOD, THE MAN
CHRIST JESUS.

The True Confession of Faith.

I BELIEVE THAT JESUS IS THE SON OF GOD.

The above is the True Confession of Faith. It was

the Confession of the Primitive Christians, and the
Christian Church must go back to it again. There is
no need of a longer Confession. If it does not explain
itself, it is in vain to attempt to explain it. The Atha
nasian Creed, instead of clearing up the mystery of
the Godhead, only darkens it. I believe that the idea
which most people form of the Godhead from the
Athanasian Creed is, that the Godhead is a sort of
Equilateral Triangle. But if this were the True View,
we should have had in Rev. iv. 3. an Equilateral Triangle
above the Throne, instead of which we have “a Rain
bow round about the Throne, in sight like unto an
EMERALD.”
As I wish my readers to fix their attention on this
EMERALD Rainbow, I will make some further remarks
upon it. The colour of the Emerald is Green, and the
colour Green may be viewed with reference either to
Sir Isaac Newton's view of the constitution of light,
or with reference to Sir David Brewster's view. Accord
ing to Sir Isaac Newton, light consists of Seven colours,
RED, or ANGE, YELLow, GREEN, BLUE, INDIGo, AND violet,
of which the Red is the least refringible, and the Violet
the most. Now it is observable that GREEN occupies
the Middle place in the solar Spectum; and in the Apoc
alyptic Rainbow no notice is taken of the other colours.
The Apocalyptic Rainbow is in sight “like unto an
Emerald.” The other six colours are there, but there is
no need of mention being made of them. In other words,
 62

the Eternal Seven are included in the son, who is the

Midst, i.e. the Centre, the Focus, of Septuple Unity.
According to Sir David Brewster, light consists of 3
primary colours, RED, YELLow, AND BLUE. Now the
true doctrine of the Godhead is this, that it is on E IN
Two, Two IN one, on E IN THREE, THREE IN on E, Two

IN THREE, THREE IN Two. Wiewing the Godhead as

LIGHT, it consists of RED, YELLow, AND BLUE ; but one of
these colours, RED for instance, may be omitted, and the
omission is no omission. This is a beautiful exemplifica
tion of what I have already said, that Euclid's axiom
“The whole is greater than its part" does not apply to
the Godhead. All the disputes respecting the Godhead
would have been avoided by recognizing this simple
truth. Omitting, therefore, the RED–which is no omis
sion,-the Godhead consists of YELLow AND BLUE, com
bined in on E, and forming GREEN. In other words, THE
son is THE GREEN and is on E IN Two, AND Two IN on E.
He is also on E IN THREE, AND THREE IN on E, the addi
tion of the RED being no addition. Hence, also, He is
Two IN THREE, AND THREE IN Two.

It is impossible to view the nature of the Godhead in

a clearer light than in that just laid before the reader.
How much more clearly is it thus exhibited than in the
Athanasian Creed
The truth is, the Christian Church must go back to the
simplicity of her original Creed, I BELIEVE THAT Jesus
Is THE son of God. As long as Christians kept to this
simple Creed, so long they were “ of one heart and of
one mind,” When they began to enlarge their Creed,
then disputes sprung up.
The apostasy of the Christian Church seems to have
commenced in A.D. 196, when Victor I, Bishop of Rome,
excommunicated Theodotus. Theodotus is commonly
reckoned as the first Socinian. We are told that he
 63

maintained that CHRIST was a mere (real) man, admit

ting, however, His miraculous conception. In admitting
His miraculous conception, he admitted ALL. Victor's
excommunication of him was unjust and unchristian.
Theodotus held the true Creed, I BELIEVE THAT Jesus
Is THE son of God. He believed that text to be true—
“The Power of the Highest shall overshadow thee; there
fore also that Holy Thing that shall be born of thee shall
be called THE son of God.”
I believe that Socinians in the present day hold this
truth; and yet they are said to deny the Divinity of
cHRIST | If they deny it, whose fault is it 2 It is the
fault of the Christian Church, which tells them that it is
not sufficient to confess that christ Jesus Is THE son of
GoD !!!
Let those Christians who hold that THE on E TRUE
god is the son of God keep to their Creed; for it is the
true one ; and let them avoid disputing. If the Christ
ian Church had adhered to the simplicity of her origi
mal Creed, there would have been no such thing as Mo
hammedanism, and the Jews would long ago have been
converted to the Faith of cHRIST.
The Church of England must give up her three Creeds,
and the Church of Rome must give up her Creed of
Pius IV., and both Churches must go back to the
original Creed, I BELIEVE THAT JESUs Is THE son of God.
This Creed is Perfect. The other Creeds, so far as they
agree with this Creed, are superfluous; so far as they
do not agree with it, they are something worse.
TE FILIUM DEI LAUDAMU.S.

We praise Thee, son of God:

We acknowledge Thee to be JEHowAH. -

All the earth doth worship Thee, the Father Ever

lasting.
 64

To Thee all Angels cry aloud: the Heavens, and all

the Powers therein.
To Thee Cherubim and Seraphim continually do cry,
Holy, Holy, Holy, Jehovah, God of Armies:
Heaven and earth are full of the Majesty of Thy
glory.
The glorious company of the Apostles praise Thee.
The goodly fellowship of the Prophets praise Thee.
The noble army of Martyrs praise Thee.
The holy Church throughout all the world doth ac
knowledge Thee.
Thou art the Eternal Creation of God:
Thou art the Everlasting Son of the Father.
Thou art the First Created :
Thou art the Only Created:
Thou art the Eternally Created.
Thou art the First Begotsen:
Thou art the Only Begotten:
Thou art the Eternally Begotten.
Thou art the First Made:
Thou art the Only Made:
Thou art the Eternally Made.
Thou art the Tree of Life in the midst of the Paradise
of God.
Thou art ETH HASHSHAMAYIM :
Thou art ETH HA-ARETZ :
Thou art the Heavens and the Earth.
Thou art ETH HA-ELoHIM :
Thou art the Alphabet of Deity.
Thou art the Child Born :
Thou art the Son Given.
Thou art the Wonderful :
Thou art the Counsellor.
Thou art the Mighty God:
Thou art the Everlasting Father:
 65

Thou art the Prince of Peace.

And Jehovah Elohim will give unto Thee the throne
of Thy father David, and Thou shalt reign over
the house of Jacob for ever, and of Thy king
dom shall be no end.
Thou art One with the Father :
Thou art One with the Spirit.
Thou art One with Gabriel :
Thou art One with Michael :
Thou art One with Melchisedec,
Thou art One with the Seven Lamps of Fire burning
before the Throne, which are the Seven Spirits
of God.
Thou art Prophet: Thou art Priest: Thou art King.
Thou art Messiah, the Son of God, the King of
Israel.
Thou art the Son of Man : Thou art the Son of God.
Thou art the Man christ Jesus, and under Thy Feet
is the Likeness of the Lucid Work of the Sap
phire, and the Likeness of the Body of Heaven
for Clearness.
Thou art the Aleph and the Thau :
Thou art the Alpha and the Omega.
Thou art the Alif and the Ya:
Thou art the Alif and the Lam-Alif.
Thou art THE on E JEHovah : Thou art THE on E IN
ON E.

Thou art the One in Two : Thou art the Two in One.
Thou art the One in Three : Thou art the Three in
One.
Thou art the One in Four: Thou art the Four in One.
Thou art the One in Five: Thou art the Five in One.
Thou art the One in Six : Thou art the Six in One.
Thou art the One in Seven : Thou art the Seven in
One.
 66

Thou art the One in Eight: Thou art the Eight in

nº the One in Nine : Thou art the Nine in

nºn- One in Ten: Thou art the Ten in One.
Thou art the One in Eleven : Thou art the Eleven in

nºa. One in Twelve : Thou art the Twelve

in One.
Thou art the One in Thirteen : Thou art the Thirteen
in One.
Thou art the One in Fourteen : Thou art the Four
teen in One.
Thou art the One in Fifteen : Thou art the Fifteen
in One.
Thou art the One in Sixteen : Thou art the Sixteen
in One.
Thou art the One in Seventeen : Thou art the Seven
teen in One.
Thou art the One in Eighteen : Thou art the Eigh
teen in One.
Thou art the One in Nineteen : Thou art the Nine
teen in One.
Thou art the One in Twenty: Thou art the Twenty
in One.
Thou art the One in Twenty-one : Thou art the
Twenty-one in One.
Thou art the One in Twenty-two: Thou art the
Twenty-two in One.
Thou art the One in Twenty-three: Thou art the
Twenty-three in One.
Thou art the One in Twenty-four: Thou art the
Twenty four in One.
Thou art the One in Twenty-five: Thou art the
Twenty-five in One.
 67

Thou art the One in Twenty-six: Thou art the

Twenty-six in One.
Thou art the One in Twenty-seven : Thou art the
Twenty-seven in One.
Thou art the One in Twenty-eight: Thou art the
Twenty-eight in One.
Thou art the One in Twenty-nine: Thou art the
Twenty-nine in One.
Thou art THE Two JEHow AH : Thou art THE Two IN
TWO.

Thou art the Two in Three : Thou art the Three in

Two. -

Thou art the Two in Four: Thou art the Four in

Two.
Thou art the Two in Five : Thou art the Five in Two.
Thou art the Two in Six : Thou art the Six in Two.
Thou art the Two in Seven : Thou art the Seven in
Two.
Thou art the Two in Eight: Thou art the Eight in
Two.
Thou art the Two in Nine : Thou art the Nine in Two.
Thou art the Two in Ten: Thou art the Ten in Two.
Thou art the Two in Eleven : Thou art the Eleven in
Two,
Thou art the Two in Twelve : Thou art the Twelve
in Two.
Thou art the Two in Thirteem : Thou art the Thirteen
in Two.'
Thou art the Two in Fourteen : Thou art the Four
teen in Two.
Thou art the Two in Fifteen : Thou art the Fifteen
in Two.
Thou art the Two in Sixteen : Thou art the Sixteen
in Two.
 68

Thou art the Two in Seventeen : Thou art the Seven

teen in Two.
Thou art the Two in Eighteen : Thou art the Eighteen
in Two.
Thou art the Two in Nineteen : Thou art the Nineteen
in Two.
Thou art the Two in Twenty: Thou art the Twenty
in Two.
Thou art the Two in Twenty one: Thou art the
Twenty one in Two.
Thou art the Two in Twenty two : Thou art the
Twenty two in Two.
Thou art the two in Twenty three : Thou art the
Twenty three in Two.
Thou art the Two in Twenty four: Thou art the
Twenty four in Two.
Thou art the Two in Twenty five : Thou art the
Twenty five in Two.
Thou art the Two in Twenty six: Thou art the
Twenty six in Two.
Thou art the Two in Twenty seven : Thou art the
Twenty seven in Two.
Thou art the Two in Twenty eight: Thou art the
Twenty eight in Two.
Thou art the Two in Twenty nine: Thou art the
Twenty nine in Two.
Thou art the THREE JEHowAH : Thou art the THREE
IN THREE

Thou art the Three in Four: Thou art the Four in

Three.
Thou art the Three in Five: Thou art the Five in
Three.
Thou art the Three in Six: Thou art the Six in
Three.
 69

Thou art the Three in Seven : Thou art the Seven in

Three.
Thou art the Three in Eight: Thou art the Eight in
Three. -

Thou art the Three in Nine: Thou art the Nine in

Three.
Thou art the Three in Ten: Thou art the Ten in
Three.
Thou art the three in Eleven : Thou art the Eleven
in Three.
Thou art the Three in Twelve: Thou art the Twelve
in Three.
Thou art the Three in Thirteen : Thou art the Thir
teen in Three.
Thou art the Three in Fourteen : Thou art the Four
teen in Three.
Thou art the Three in Fifteen : Thou art the Fifteen
in Three.
Thou art the Three in Sixteen : Thou art the Sixteen
in Three.
Thou art the Three in Seventeen : Thou art the Seven
teen in Three.
Thou art the Three in Eighteen . Thou art the
Eighteen in Three.
Thou art the Three in Nineteen : Thou art the Nine
teen in Three.
Thou art the Three in Twenty: Thou art the Twenty
in Three.
Thou art the Three in Twenty one : Thou art the
Twenty one in Three.
Thou art the Three in Twenty two : Thou art the
Twenty two in Three.
Thou art the Three in Twenty three: Thou art the
Twenty three in Three.
Thou art the Three in Twenty four : Thou art the
Twenty four in Three.
 70

Thou art the Three in Twenty five : Thou art the

Twenty five in Three.
Thou art the Three in Twenty six: Thou art the
- Twenty six in Three.
Thou art the Three in Twenty seven: Thou art the
Twenty seven in Three.
Thou art the Three in Twenty eight: Thou art the
Twenty eight in Three.
Thou art the Three in Twenty nine : Thou art the
Twenty nine in Three.
Thou art THE Four Jehovah : Thou art THE Four IN
FOUR.

Thou art the Four in Five : Thou art the Five in Four.
Thou art the Four in Six: Thou art the Six in Four.
Thou art the Four in Seven : Thou art the Seven in
Four.
Thou art the Four in Eight: Thou art the Eight in
Four.
Thou art the Four in Nine: Thou art the Nine in
Four.
Thou art the Four in Ten: Thou art the Ten in Four.
Thou art the Four in Eleven : Thou art the Eleven
in Four.
Thou art the Four in Twelve : Thou art the Twelve
in Four.
Thou art the Four in Thirteen : Thou art the Thir
teen in Four.
Thou art the Four in Fourteen : Thou art the Four
teen in Four.
Thou art the Four in Fifteen : Thou art the Fifteen
in Four.
Thou art the Four in Sixteen: Thou art the Sixteen
in Four.
Thou art the Four in Seventeen: Thou art the Seven
teen in Four.
 71.

Thou art the Four in Eighteen : Thou art the

Eighteen in Four.
Thou art the Four in Nineteen : Thou art the Nine
teen in Four.
Thou art the Four in Twenty: Thou art the Twenty
in Four.
Thou art the Four in Twenty one : Thou art the
Twenty one in Four. w

Thou art the Four in Twenty two: Thou art the

Twenty two in Eour.
Thou art the Four in Twenty three: Thou art the
Twenty three in Four.
Thou art the Four in Twenty four: Thou art the
Twenty four in Four.
Thou art the Four in Twenty five : Thou art the
Twenty five in Four.
Thou art the Four in Twenty six: Thou art the
Twenty six in Four.
Thou art the Four in Twenty seven: Thou art the
Twenty seven in Four.
Thou art the Four in Twenty eight: Thou art the
Twenty eight in Four.
Thou art the Four in Twenty nine: Thou art the
Twenty nine in Four.
Thou art THE FIVE JEHowAH : Thou art THE FIVE IN
FIVE.

Thou art the Five in Six: Thou art the Six in Five.
Thou art the Five in Seven: Thou art the Seven in
Five.
Thou art the Five in Eight: Thou art the Eight in
Five.
Thou art the Five in Nine: Thou art the Nine in
Five.
Thou art the Five in Ten: Thou art the Ten in Five.
 72

Thou art the Five in Eleven : Thou art the Eleven in

Five.
Thou art the Five in Twelve : Thou art the Twelve in
Five. -

Thou art the Five in Thirteen : Thou art the Thirteen

in Five.
Thou art the Five in Fourteen : Thou art the Four
teen in Five.
Thou art the Five in Fifteen : Thou art the Fifteen
in Five.
Thou art the Five in Sixteen : Thou art the Sixteen
in Five.
Thou art the Five in Seventeen : Thou art the Seven
teen in Five.
Thou art the Five in Eighteen : Thou art the Eighteen
in Five.
Thou art the Five in Nineteen : Thou art the Nine
teen in Five.
Thou art the Five in Twenty: Thou art the Twenty
in Five.
Thou art the Five in Twenty one: Thou art the
Twenty one in Five.
Thou art the Five in Twenty two : Thou art the
Twenty two in Five.
Thou art the Five in Twenty three: Thou art the
Twenty three in Five.
Thou art the Five in Twenty four: Thou art the
Twenty four in Five.
Thou art the Five in Twenty five : Thou art the
Twenty five in Five.
Thou art the Five in Twenty six: Thou art the
Twenty six in Five.
Thou art the Five in Twenty seven: Thou art the
Twenty seven in Five. -

Thou art the Five in Twenty eight: Thou art the

Twenty eight in Five.
 73

Thou art the Five in Twenty nine: Thou art the

Twenty nine in Five.
Thou art THE six JEHovAH : Thou art THE SIX IN
SIX.

Thou art the Six in Seven : Thou art the Seven in

Six. w

Thou art the Six in Eight: Thou art the Eight in

Six.
Thou art the Six in Nine : Thou art the Nine in Six.
Thou art the Six in Ten: Thou art the Ten in Six.
Thou art the Six in Eleven: Thou art the Eleven in
Six. w

Thou art the Six in Twelve : Thou art the Twelve

in Six.
Thou art the Six in Thirteen : Thou art the Thirteen
in Six.
Thou art the Six in Fourteen : Thou art the Four
teen in Six.
Thou art the Six in Fifteen : Thou art the Fifteen
in Six.
Thou art the Six in Sixteen : Thou art the Sixteen
in Six.
Thou art the Six in Seventeen: Thou art the Seven
teem in Six.
Thou art the Six in Eighteen : Thou art the Eighteen
in Six.
Thou art the Six in Nineteen : Thou art the Nineteen
in Six. .
Thou art the Six in Twenty: Thou art the Twenty
in Six.
Thou art the Six in Twenty one: Thou art the
Twenty one in Six.
Thou art the Six in Twenty two : Thou art the
Twenty two in Six.
D
 74

Thou art the Six in Twenty three: Thou art the

Twenty three in Six.
Thou art the Six in Twenty four : Thou art the
Twenty four in Six.
Thou art the Six in Twenty five . Thou art the
Twenty five in Six.
Thou art the Six in Twenty six: Thou art the
Twenty six in Six.
Thou art the Six in Twenty seven : Thou art the
Twenty seven in Six.
Thou art the Six in Twenty eight: Thou art the
Twenty eight in Six.
Thou art the Six in Twenty nine: Thou art the
Twenty nine in Six.
Thou art THE seveN JEHovah : Thou art THE SEVEN
IN SEVEN.

Thou art the Seven in Eight: Thou art the Eight in

Seven.
Thou art the Seven in Nine : Thou art the Nine in
Seven.
Thou art the Seven in Ten: Thou art the Ten in
Seven.
Thou art the Seven in Eleven : Thou art the Eleven
in Seven.
Thou art the Seven in Twelve : Thou art the Twelve
in Seven.
Thou art the Seven in Thirteen : Thou art the Thir
teen in Seven.
Thou art the Seven in Fourteen : Thou art the Four
teen in Seven.
Thou art the Seven in Fifteen : Thou art the Fifteen
in Seven.
Thou art the Seven in Sixteen : Thou art the Sixteen
in Seven.
 75

Thou art the Seven in Seventeen : Thou art the Seven

teen in Seven.
Thou art the Seven in Eighteen : Thou art the Eigh
teen in Seven.
Thou art the Seven in Nineteen : Thou art the Nine
teen in Seven.
Thou art the Seven in Twenty : Thou art the Twenty
in Seven.
Thou art the Seven in Twenty-one : Thou art the
Twenty-one in Seven.
Thou art the Seven in Twenty-two: Thou art the
Twenty-two in Seven.
Thou art the Seven in Twenty-three: Thou art the
Twenty-three in Seven.
Thou art the Seven in Twenty-four: Thou art the
Twenty four in Seven.
Thou art the Seven in Twenty-five: Thou art the
Twenty-five in Seven.
Thou art the Seven in Twenty six: Thou art the
Twenty six in Seven.
Thou art the Seven in Twenty seven: Thou art the
Twenty seven in Seven.
Thou art the Seven in Twenty eight: Thou art the
Twenty eight in Seven.
Thou art the Seven in Twenty-nine: Thou art the
Twenty-nine in Seven.
Thou art THE EIGHT JEHow AH : Thou art THE EIGHT
IN EIGHT.

Thou art the Eight in Nine: Thou art the Nine in

Eight.
Thou art the Eight in Ten: Thou art the Ten in
Eight.
Thou art the Eight in Eleven: Thou art the Eleven
in Eight.
D 2
 76

Thou art the Eight in Twelve: Thou art the Twelve

in Eight.
Thou art the Eight in Thirteen : Thou art the Thir
teen in Eight.
Thou art the Eight in Fourteen: Thou art the Four
teen in Eight.
Thou art the Eight in Fifteen : Thou art the Fifteen
in Eight.
Thou art the Eight in Sixteen: Thou art the Sixteen
in Eight.
Thou art the Eight in Seventeen : Thou art the Seven
teen in Eight.
Thou art the Eight in Eighteen: Thou art the
Eighteen in Eight.
Thou art the Eight in Nineteen: Thou art the Nine
teen in Eight.
Thou art the Eight in Twenty : Thou art the Twenty
in Eight.
Thou art the Eight in Twenty one : Thou art the
Twenty one in Eight.
Thou art the Eight in Twenty two: Thou art the
Twenty two in Eight.
Thou art the Eight in Twenty three: Thou art the
Twenty three in Eight.
Thou art the Eight in Twenty four: Thou art the
Twenty four in Eight.
Thou art the Eight in Twenty five : Thou art the
Twenty five in Eight. -

Thou art the Eight in Twenty six: Thou art the

Twenty six in Eight.
Thou art the Eight in Twenty seven: Thou art the
Twenty seven in Eight.
Thou art the Eight in Twenty eight: Thou art the
Twenty eight in Eight.
 77

Thou art the Eight in Twenty nine: Thou art the

Twenty nine in Eight.
Thou art THE NINE Jehovah : Thou art THE NINE IN
NINE.

Thou art the Nine in Ten : Thou art the Ten in Nine.
Thou art the Nine in Eleven : Thou art the Eleven
in Nine.
Thou art the Nine in Twelve: Thou art the Twelve
in Nine.
Thou art the Nine in Thirteen : Thou art the Thir
teen in Nine.
Thou art the Nine in Fourteen : Thou art the Four
teen in Nine.
Thou art the Nine in Fifteen : Thou art the Fifteen
in Nine.
Thou art the Nine in Sixteen : Thou art the Sixteen
in Nine.
Thou art the Nine in Seventeen : Thou art the
Seventeen in Nine.
Thou art the Nine in Eighteen : Thou art the
Eighteen in Nine. -

Thou art the Nine in Nineteen : Thou art the Nine

teen in Nine.
Thou art the Nine in Twenty: Thou art the Twenty
in Nine.
Thou art the Nine in Twenty one: Thou art the
Twenty one in Nine.
Thou art the Nine in Twenty two: Thou art the
Twenty two in Nine.
Thou art the Nine in Twenty three : Thou art the
Twenty three in Nine.
Thou art the Nine in Twenty four: Thou art the
Twenty four in Nine.
Thou art the Nine in Twenty five : Thou art the
Twenty five in Nine.
 78

Thou art the Nine in Twenty six: Thou art the

Twenty six in Nine.
Thou art the Nine in Twenty seven : Thou art the
Twenty seven in Nine.
Thou art the Nine in Twenty eight: Thou art the
Twenty eight in Nine.
Thou art the Nine in Twenty nine : Thou art the
Twenty nine in Nine.
Thou art THE TEN JEHow AH : Thou art THE TEN IN
TEN.

Thou art the Ten in Eleven : Thou art the Eleven

in Ten.
Thou art the Ten in Twelve : Thou art the Twelve
in Ten.
Thou art the Ten in Thirteen : Thou art the Thir
teen in Ten.
Thou art the Ten in Fourteen : Thou art the Four
teen in Ten.
Thou art the Ten in Fifteen : Thou art the Fifteen
in Ten.
Thou art the Ten in Sixteen: Thou art the Sixteen
in Ten.
Thou art the Ten in Seventeem : Thou art the Seven
teen in Ten.
Thou art the Ten in Eighteen : Thou art the
Eighteen in Ten.
Thou art the Ten in Nineteen : Thou art the Nine
teen in Ten.

Thou art the Ten in Twenty: Thou art the Twenty

in Ten.
Thou art the Ten in Twenty one: Thou art the
Twenty one in Ten.
Thou art the Ten in Twenty two : Thou art the
Twenty two in Ten.
 79

Thou art the Ten in Twenty three : Thou art the

Twenty three in Ten.
Thou art the Ten in Twenty four: Thou art the
Twenty four in Ten.
Thou art the Ten in Twenty five: Thou art the
Twenty five in Ten.
Thou art the Ten in Twenty six: Thou art the Twenty
six in Ten.
Thou art the Ten in Twenty seven : Thou art the
Twenty seven in Ten. -

Thou art the Ten in Twenty eight: Thou art the

Twenty eight in Ten.
Thou art the Ten in Twenty nine: Thou art the
Twenty nine in Ten.
Thou art THE ELEven JEHowAH : Thou art THE
ELEVEN IN ELEVEN.

Thou art the Eleven in Twelve : Thou art the Twelve

in Eleven. º

Thou art the Eleven in Thirteen : Thou art the

Thirteen in Eleven. -

Thou art the Eleven in Fourteen : Thou art the Four

teen in Eleven. -

Thou art the Eleven in Fifteen ; Thou art the Fifteen

in Eleven.
Thou art the Eleven in Sixteen : Thou art the Six
teen in Eleven.
Thou art the Eleven in Seventeen : Thou art the
Seventeen in Eleven.
Thou art the Eleven in Eighteen: Thou art the
Eighteen in Eleven.
Thou art the Eleven in Nineteen : Thou art the
Nineteen in Eleven.
Thou art the Eleven in Twenty: Thou art the Twenty
in Eleven.
 80

Thou art the Eleven in Twenty one: Thou art the

Twenty one in Eleven.
Thou art the Eleven in Twenty two : Thou art the
Twenty two in Eleven.
Thou art the Eleven in Twenty three: Thou art the
Twenty three in Eleven.
Thou art the Eleven in Twenty four : Thou art the
Twenty four in Eleven.
Thou art the Eleven in Twenty five: Thou art the
Twenty five in Eleven.
Thou art the Eleven in Twenty six: Thou art the
Twenty six in Eleven.
Thou art the Eleven in Twenty seven: Thou art the
Twenty seven in Eleven.
Thou art the Eleven in Twenty eight: Thou art the
Twenty eight in Eleven.
Thou art the Eleven in Twenty nine: Thou art the
Twenty nine in Eleven.
Thou art THE Twelve JEHovah : Thou art THE
TWELVE IN TWELVE.

Thou art the Twelve in Thirteen : Thou art the Thir

teen in Twelve.
Thou art the Twelve in Fourteen : Thou art the Four
teen in Twelve.
Thou art the Twelve in Fifteen : Thou art the Fifteen
in Twelve.
Thou art the Twelve in Sixteen : Thou art the Sixteen
in Twelve.
Thou art the Twelve in Seventeen : Thou art the Seven
teen in Twelve.
Thou art the Twelve in Eighteen: Thou art the
Eighteen in Twelve.
Thou art the Twelve in Nineteen : Thou art the Nine
teen in Twelve.
 Sl

Thou art the Twelve in Twenty: Thou art the Twenty

in Twelve.
Thou art the Twelve in Twenty one: Thou art the
Twenty one in Twelve.
Thou art the Twelve in Twenty two : Thou art the
Twenty two in Twelve.
Thou art the Twelve in Twenty three: Thou art the
Twenty three in Twelve.
Thou art the Twelve in Twenty four : Thou art the
Twenty four in Twelve.
Thou art the Twelve in Twenty five: Thou art the
Twenty five in Twelve.
Thou art the Twelve in Twenty six: Thou art the
Twenty six in Twelve.
Thou art the Twelve in Twenty seven : Thou art the
Twenty seven in Twelve.
Thou art the Twelve in Twenty eight: Thou art the
Twenty eight in Twelve.
Thou art the Twelve in Twenty nine : Thou art the
Twenty nine in Twelve.
Thou art THE THIRTEEN JEHow AH : Thou art THE
THIRTEEN IN THIRTEEN.

Thou art the Thirteen in Fourteen : Thou art the

Fourteen in Thirteen.
Thou art the Thirteen in Fifteen : Thou art the Fifteen
in Thirteen.
Thou art the Thirteen in Sixteem : Thou art the Six
teen in Thirteen.
Thou art the Thirteen in Seventeen : Thou art the
Seventeen in Thirteen.
Thou art the Thirteen in Eighteen : Thou art the
Eighteen in Thirteen.
Thou art the Thirteen in Nineteen : Thou art the
Nineteen in Thirteen.
D 5
 82

Thou art the Thirteen in Twenty: Thou art the

Twenty in Thirteen.
Thou art the Thirteen in Twenty one: Thou art
the Twenty one in Thirteen.
Thou art the Thirteen in Twenty two : Thou art
the Twenty two in Thirteen.
Thou art the Thirteen in Twenty three: Thou art
the Twenty three in Thirteen.
Thou art the Thirteen in Twenty four : Thou art the
Twenty four in Thirteen.
Thou art the Thirteen in Twenty five : Thou art the
Twenty five in Thirteen.
Thou art the Thirteen in Twenty six: Thou art
the Twenty six in Thirteen.
Thou art the Thirteen in Twenty seven : Thou art
the Twenty seven in Thirteen.
Thou art the Thirteen in Twenty eight: Thou art
the Twenty eight in Thirteen.
Thou art the Thirteen in Twenty nine: Thou art the
Twenty nine in Thirteen.
Thou art THE FourTEEN JEHow AH : THou ART THE
FOURTEEN IN FOURTEEN.

Thou art the Fourteen in Fifteen : Thou art the Fif

teen in Fourteen.
Thou art the Fourteen in Sixteen : Thou art the Six
teen in Fourteen.
Thou art the Fourteen in Seventeen : Thou art the
Seventeen in Fourteen.
Thou art the Fourteen in Eighteen : Thou art the
Eighteen in Fourteen.
Thou art the Fourteen in Nineteen : Thou art the
Nineteen in Fourteen.
Thou art the Fourteen in Twenty : Thou art the
Twenty in Fourteen.
 S3

Thou art the Fourteen in Twenty one: Thou art the

Twenty one in Fourteen.
Thou art the Fourteen in Twenty two: Thou art the
Twenty two in Fourteen.
Thou art the Fourteen in Twenty three : Thou art
the Twenty three in Fourteen.
Thou art the Fourteen in Twenty four: Thou art the
Twenty four in Fourteen.
Thou art the Fourteen in Twenty five : Thou art the
Twenty five in Fourteen.
Thou art the Fourteen in Twenty six: Thou art the
Twenty six in Fourteen.
Thou art the Fourteen in Twenty seven : Thou art
the Twenty seven in Fourteen.
Thou art the Fourteen in Twenty eight: Thou art
the Twenty eight in Fourteen.
Thou art the Fourteen in Twenty nine: Thou art the
Twenty mine in Fourteen.
Thou art THE FIFTEEN JEHowAH : Thou art THE FIF
TEEN IN FIFTEEN.
Thou art the Fifteen in Sixteen : Thou art the Sixteen
in Fifteen.
Thou art the Fifteen in Seventeen : Thou art the
Seventeen in Fifteen.
Thou art the Fifteen in Eighteen : Thou art the Eigh
teen in Fifteen.
Thou art the Fifteen in Nineteen: Thou art the Nine
teen in Fifteen.
Thou art the Fifteen in Twenty: Thou art the Twenty
in Fifteen.
Thou art the Fifteen in Twenty one : Thou art the
Twenty one in Fifteen.
Thou art the Fifteen in Twenty two: Thou art the
Twenty two in Fifteen.
 84

Thou art the Fifteen in Twenty three: Thou art the

Twenty three in Fifteen.
Thou art the Fifteen in Twenty four: Thou art the
Twenty four in Fifteen.
Thou art the Fifteen in Twenty five : Thou art the
Twenty five in Fifteen.
Thou art the Fifteen in Twenty six: Thou art the
Twenty six in Fifteen.
Thou art the Fifteen in Twenty seven: Thou art the
Twenty seven in Fifteen.
Thou art the Fifteen in Twenty eight: Thou art the
Twenty eight in Fifteen.
Thou art the Fifteen in Twenty nine: Thou art the
Twenty nine in Fifteen.
Thou art THE sixTEEN JEHow AH : Thou art THE SIX
TEEN IN SIXTEEN.

Thou art the Sixteen in Seventeen: Thou art the

Seventeen in Sixteen.
Thou art the Sixteen in Eighteen: Thou art the
Eighteen in Sixteen.
Thou art the Sixteen in Nineteen : Thou art the
Nineteen in Sixteen.
Thou art the Sixteen in Twenty: Thou art the Twenty
in Sixteen.
Thou art the Sixteen in Twenty one: Thou art the
Twenty one in Sixteen.
Thou art the Sixteen in Twenty two: Thou art the
Twenty two in Sixteen.
Thou art the Sixteen in Twenty three: Thou art the
Twenty three in Sixteen.
Thou art the Sixteen in Twenty four : Thou art the
Twenty four in Sixteen.
Thou art the Sixteen in Twenty five: Thou art the
Twenty five in Sixteen.
 85

Thou art the Sixteen in Twenty six: Thou art the

Twenty six in Sixteen.
Thou art the Sixteen in Twenty Seven : Thou art the
Twenty seven in Sixteen.
Thou art the Sixteen in Twenty Eight: Thou art the
Twenty eight in Sixteen.
Thou art the Sixteen in Twenty nine : Thou art the
Twenty nine in Sixteen.
Thou art THE seveNTEEN JEHovah : Thou art THE
SEVENTEEN IN SEVENTEEN.

Thou art the Seventeen in Eighteen : Thou art the

Eighteen in Seventeen.
Thou art the Seventeen in Nineteen : Thou art the
Nineteen in Seventeen.
Thou art the Seventeen in Twenty: Thou art the
Twenty in Seventeen.
Thou art the Seventeen in Twenty one: Thou art the
Twenty one in Seventeen.
Thou art the Seventeen in Twenty two: Thou art the
Twenty two in Seventeen.
Thou art the Seventeen in Twenty three: Thou art
the Twenty three in Seventeen.
Thou art the Seventeen in Twenty four : Thou art the
Twenty four in Seventeen.
Thou art the Seventeen in Twenty five: Thou art the
Twenty five in Seventeen.
Thou art the Seventeen in Twenty six: Thou art the
Twenty six in Seventeen.
Thbu art the Seventeen in Twenty seven : Thou art
the Twenty seven in Seventeen.
Thou art the Seventeen in Twenty eight: Thou art
the Twenty eight in Seventeen.
Thou art the Seventeen in Twenty nine: Thou art
the Twenty nine in Seventeen.
 86

Thou art THE EIGHTEEN JEHow AH : Thou art THE

EIGHTEEN IN EIGHTEEN.

Thou art the Eighteen in Nineteen : Thou art the

Nineteen in Eighteen.
Thou art the Eighteen in Twenty: Thou art the
Twenty in Eighteen.
Thou art the Eighteen in Twenty one : Thou art the
Twenty one in Eighteen.
Thou art the Eighteen in Twenty two : Thou art the
Twenty two in Eighteen.
Thou art the Eighteen in Twenty three : Thou art the
Twenty three in Eighteen.
Thou art the Eighteen in Twenty four: Thou art the
Twenty four in Eighteen.
Thou art the Eighteen in Twenty five: Thou art the
Twenty five in Eighteen.
Thou art the Eighteen in Twenty six: Thou art the
Twenty six in Eighteen.
Thou art the Eighteen in Twenty seven : Thou art the
Twenty seven in Eighteen.
Thou art the Eighteen in Twenty eight: Thou art the
Twenty eight in Eighteen.
Thou art the Eighteen in Twenty nine: Thou art the
Twenty nine in Eighteen.
Thou art. THE NINETEEN JEHowAH : Thou art THE
NINETEEN IN NINETEEN.

Thou art the Nineteen in Twenty: Thou art the

Twenty in Nineteen.
Thou art the Nineteen in Twenty one : Thou art the
Twenty one in Nineteen.
Thou art the Nineteen in Twenty two : Thou art the
Twenty two in Nineteen.
Thou art the Nineteen in Twenty three: Thou art the
Twenty three in Nineteen.
 87

Thou art the Nineteen in Twenty four: Thou art the

Twenty four in Nineteen.
Thou art the Nineteen in Twenty five: Thou art the
Twenty five in Nineteen.
Thou art the Nineteen in Twenty six: Thou art the
Twenty six in Nineteen.
Thou art the Nineteen in Twenty seven : Thou art
the Twenty seven in Nineteen.
Thou art the Nineteen in Twenty eight: Thou art
the Twenty eight in Nineteen.
Thou art the Nineteen in Twenty nine: Thou art the
Twenty nine in Nineteen.
Thou art THE Twenty JEHovah : Thou art THE
TWENTY IN TWENTY.

Thou art the Twenty in Twenty one : Thou art the

Twenty one in Twenty.
Thou art the Twenty in Twenty two: Thou art the
Twenty two in Twenty.
Thou art the Twenty in Twenty three: Thou art the
Twenty three in Twenty.
Thou art the Twenty in Twenty four : Thou art the
Twenty four in Twenty.
Thou art the Twenty in Twenty five: Thou art the
Twenty five in Twenty.
Thou art the Twenty in Twenty six: Thou art the
Twenty six in Twenty.
Thou art the Twenty in Twenty seven : Thou art the
Twenty seven in Twenty.
Thou art the Twenty in Twenty eight: Thou art the
Twenty eight in Twenty.
Thou art the Twenty in Twenty nine: Thou art the
Twenty nine in Twenty.
Thou art THE Twenty one Jehovah : Thou art THE
TWENTY ONE IN TWENTY ONE.
 SS

Thou art the Twenty one in Twenty two: Thou art

the Twenty two in Twenty one.
Thou art the Twenty one in Twenty three: Thou art
the Twenty three in Twenty one.
Thou art the Twenty one in Twenty four : Thou art
the Twenty four in Twenty one.
Thou art the Twenty one in Twenty five : Thou art
the Twenty five in Twenty one.
Thou art the Twenty one in Twenty six : Thou art
the Twenty six in Twenty one.
Thou art the Twenty one in Twenty seven: Thou art
the Twenty seven in Twenty one.
Thou art the Twenty one in Twenty eight: Thou art
the Twenty eight in Twenty one.
Thou art the Twenty one in Twenty nine: Thou art
the Twenty mine in Twenty one.
Thou art THE Twenty Two Jehovah : Thou art THE
TWENTY TWO IN TWENTY TWO.

Thou art the Twenty two in Twenty three: Thou

art the Twenty three in Twenty two.
Thon art the Twenty two in Twenty four : Thou art
the Twenty four in Twenty two.
Thou art the Twenty two in Twenty five : Thou art
the Twenty five in Twenty two.
Thou art the Twenty two in Twenty six: Thou art
the Twenty six in Twenty two.
Thou art the Twenty two in Twenty seven: Thou art
the Twenty seven in Twenty two.
Thou art the Twenty two in Twenty eight: Thou art
the Twenty eight in Twenty two.
Thou art the Twenty two in Twenty nine: Thou art
the Twenty nine in Twenty two.
Thou art THE Twenty THREE JEHow AH : Thou art
THE TWENTY THREE IN TWENTY THREE.
 89

Thou art the Twenty three in Twenty four : Thou art

the Twenty four in Twenty three.
Thou art the Twenty three in Twenty five : Thou art
the Twenty five in Twenty three.
Thou art the Twenty three in Twenty six: Thou art
the Twenty six in Twenty three,
Thou art the Twenty three in Twenty seven : Thou
art the Twenty seven in Twenty three.
Thou art the Twenty three in Twenty eight: Thou
art the Twenty eight in Twenty three.
Thou art the Twenty three in Twenty nine: Thou art
the Twenty nine in Twenty three.
Thou art THE Twenty Four Jehovah : Thou art THE
TWENTY FOUR IN TWENTY FOUR.

Thou art the Twenty four in Twenty five : Thou art

the Twenty five in Twenty four.
Thou art the Twenty four in Twenty six: Thou art
the Twenty six in Twenty four.
Thou art the Twenty four in Twenty seven : Thou art
the Twenty seven in Twenty four.
Thou art the Twenty four in Twenty eight: Thou art
the Twenty eight in Twenty four.
Thou art the Twenty four in Twenty nine: Thou art
the Twenty nine in Twenty four.
Thou art THE Twenty FIVE JEHovah ; Thou art THE
TWENTY FIVE IN TWENTY FIVE. e.

Thou art the Twenty five in Twenty six: Thou art

the Twenty six in Twenty five.
Thou art the Twenty five in Twenty seven : Thou art
the Twenty seven in Twenty five.
Thou art the Twenty five in Twenty eight: Thou art
the Twenty eight in Twenty five.
Thou art the Twenty five in Twenty nine: Thou art
the Twenty nine in Twenty five.
 90

Thou art THE Twenty six Jehovah : Thou art THE

TWENTY SIX IN TWENTY SIX.

Thou art the Twenty six in Twenty seven: Thou art

the Twenty seven in Twenty six.
Thou art the Twenty six in Twenty eight: Thou art
the Twenty eight in Twenty six.
Thou art the Twenty six in Twenty nine: Thou art
the Twenty nine in Twenty six.
Thou art THE Twenty seveN JEHow AH : Thou art THE
TWENTY SEVEN IN TWENTY SEVEN.

Thou art the Twenty seven in Twenty eight: Thou

art the Twenty eight in Twenty seven.
Thou art the Twenty seven in Twenty nine : Thou
art the Twenty nine in Twenty seven.
Thou art THE Twenty EIGHT JEHow AH : Thou art THE
TWENTY EIGHT IN TWENTY EIGHT.

Thou art the Twenty eight in Twenty nine: Thou art

the Twenty nine in Twenty eight.
Thou art THE Twenty NINE JEHow AH : Thou art THE
TWENTY NINE IN TWENTY NINE.

Thou art the Unity of the Godhead:

Thou art the Duality:
Thou art the Trinity:
Thou art the Quaternity:
Thou art the Quinity:
Thou art the Unity and the Duality:
Thou art the Unity and the Trinity:
Thou art the Unity and the Quaternity:
Thou art the Duality and the Trinity:
Thou art the Duality and the Quaternity:
Thou art the Trinity and the Quaternity.
Thou art the Centre, Thou art the Focus, of Deity.
Thou art the Bright and the Morning Star.
Thou art the King of Glory, O christ
Thou art the Everlasting Son of the Father.
 9|

Thou art THE CHRIST, THE son of THE LIVING GoD.

When thou tookest upon Thee to deliver man, Thou
didst not abhor the Virgin's Womb.
When Thou hadst overcome the sharpness of death,
Thou didst open the kingdom of Heaven to all
believers.
Thou sittest at the right hand of God, in the Glory
of the Father.
We believe that Thou shalt come to be our Judge.
We therefore pray Thee, help Thy servants, whom
Thou hast redeemed with Thy precious blood.
Make them to be numbered with Thy saints in Glory
Everlasting.
O Lord save Thy people, and bless Thy heritage.
Govern them, and lift them up for ever.
Day by day we magnify Thee.
And we worship Thy Name, ever world without end.
Wouchsafe, O Lord, to keep us this day without sin.
O Lord, have mercy upon us, have mercy upon us.
O Lord, let Thy mercy lighten upon us, as our trust
is in Thee.
O Lord, in Thee have I trusted, let me never be con
founded.
“AND WE KNOW THAT THE SON OF GOD HAS COME, AND
HAS GIVEN US AN UNDERSTANDING, THAT W E MAY KNOW
HIM THAT is TRUE ; AND we ARE IN HIM THAT is TRUE,

(even) IN His son Jesus christ. THIS IS THE

TRUE GOD; AND THE LIFE (IS) ETERNAL.
DEO SOLI GLORIA.

Postscript. The original Arabic alphabet had a close

resemblance to the Hebrew, as might be expected. It
had one letter more than the Hebrew, namely, a lisped
d. The ancient Hebrew alphabet seems, however, to
have had something analagous; for the different mean
 92

ings of davar and dever, the former signifying a word,

the latter a pestilence, may be best accounted for on the
supposition, that the roots of the two words were dif
ferent, one beginning with a lisped d, the other with a
d without a lisp. The letters of the old Arabic alphabet
were the following:—Elif Be, Gain, Dal, Dsal, He,
Waw, Gim, Hha, Ta, Ye, Caf, Lam, Mem, Nun, Sad,
Ain, Fe, Ze, Kaf, Re, Sin, Shin, Te. There were 24
letters in all, the number of letters in the Greek Al
phabet. -

Torquay, March 7, 1854.

THE END.

9 MY 54

L. SEELEY, PRINTER, THAMEs DITTON SURREY. <

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