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The Number Three.

191

self in such company, we are at a loss to imagine, as the corruption of religion arose from violating the Divine Unity, and this especial corruption was one of the principal causes, according to the admission of all, that made a special revelation necessary. But farther:

"In forming the idea of God, the human mind must transfer the views of things within the circle of its knowledge and perception to the Divinity himself, and then abstract from them whatever there is of the finite and imperfect in them. So the Scriptures everywhere employ anthropopathic expressions, and describe the Godhead by applying to it names of attributes that designate the parts, passions and conceptions of men. Like to this is the use of ideas borrowed from human views of some leading and striking features of the universe; which latter was regarded by the ancient world as impressed, in some important respects, with images or rather symbols of its Creator. Thus the universe as a whole has three parts, the upper, the middle and the under worlds; I speak, of course, according to the views of ancient times, in which the Hebrews also shared. A like division is heaven, earth and sea. So sun, moon and Time, a striking image in some respects of the Infinite One, is divided into past, present and future. So morning, noon and evening. Time and space in all our limited conceptions of them, have beginning, middle and end. The universe and all things,' says Aristotle, in accordance with the Pythagoreans, are limited by the number three.' So of persons, first, second and third. How easy now, and natural even, (we may add,) to make three the symbol of the all-perfect and infinite One, who is and was and is to come." - Vol. II. p. 417.

stars.

6

We know not how this may strike others, but for ourselves we say, that it fills us with unspeakable amazement. What conceivable connexion there can be between the premises and conclusion, we are utterly at a loss to divine. It reminds us of an argument, well known to most of our readers, by which a certain logician attempted to prove that there are seven sacraments. Why, Sir, are there not seven cardinal virtues, seven mortal sins, seven golden candlesticks, seven heavens? Are there not seven wonders of the world, - seven days of creation, seven planets, The Professor proseven plagues?'

ceeds:

66

-

"In accordance with this we find three most extensively employed in the heathen world, as significant of whatever is divine, creative, or productive. As in numbers it forms the

first complete composite unity, which is indivisible, so in forms. and figures that are purely mathematical and ideal, it bears a most conspicuous part. The triangle is the basis of almost all geometrical figures, and is itself unresolvable into any other." - Vol. II. p. 417.

On this we make no comments, but merely remark, that if it were not in a serious argument, we should be tempted to put it down as a satire; first, because totally illogical, and secondly, because if it prove anything, it shows clearly that the doctrine of the Trinity is just what its opponents have always pronounced it to be, derived from an origin purely Pagan and Heathen. This is made still more evident from the next extract.

"The Mosaic religion differs, in one important respect, widely from all the heathen systems brought into view. An impersonal God it knows not. An original, eternal, impersonal cause of all things, is never even hinted at. Nor is the doctrine of the Trinity, as such, explicitly revealed in the Old Testament. Monotheism is most strenuously inculcated, and everything that would lead directly to tritheism, or polytheism (into which all the heathen systems early degenerated,) is most scrupulously, and (as it would seem) purposely avoided, in order to guard against the lapse of the Hebrews into the religion of the heathen. But still there is, after all, an occult reference to a plurality in the Godhead. De Wette himself acknowledges that there is a threefold idea of God in the Old Testament, as supreme Governor, as God revealed, and as the Spirit who operates in all things. For a plurality of nature, one has often appealed to the plural form of the noun, and to such expressions as 'Let us make man;' 'Let us go down;' 'Become like one of us.' this appeal is too indefinite to support the allegation. Much more to the purpose is the threefold blessing, which Moses and Aaron were commanded to pronounce over the congregation of Israel: "Jehovah bless thee and keep thee, Jehovah make his face to shine upon thee and be gracious unto thee, Jehovah lift his countenance upon thee and give thee peace." This is called putting the name of Jehovah upon the children of Israel. How well this corresponds with The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you,' needs scarcely be mentioned. Nor can we help calling to mind also the formula of baptism into the name of the Father, Son, and Holy Ghost. Obvious too is the meaning of zip, wi7p, wi¬p, (holy, holy, holy,) and the trisagion in Rev. iv. 8, accompanied by the designation of the Eternal as he who is, and who was, and who is to come." — Vol. II. p. 418.

But

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Wants of the Time.

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Now unfortunately for this last quotation, this ascription in the Revelation is given to but one person of the Trinity, and that person is the Father according to our author; for the Lamb is not yet introduced. It is "to him that sitteth on the throne." Afterwards worship is given " to him that sitteth on the throne and to the Lamb." Now if there was a Trinity in Him that sat upon the throne, because he is worshipped as "he who was and who is and who is to come," then when the Lamb was added, there were four persons worshipped. And if there are three persons worshipped in heaven, how happens it that the Holy Ghost is not seen, nor mentioned, from the beginning of the Apocalypse to the end?

As to the benediction quoted in proof of a Trinity, there is no Trinity in it, by the very terms in which it is expressed. Only one of the subjects of discourse is God, and that is the second. "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you."

Such are the arguments for the Trinity which Professor Stuart draws from the Old Testament, from Heathen antiquity, from the sacredness of the number three, and from the Apocalypse. We leave every one to judge of their conclusiveness as he sees occasion.

Among the notes at the end of the second volume, there is a very good one on the " Angelology" of the Scriptures, and another on the "Millennium." Indeed there is a great deal of valuable information scattered up and down through the thousand and eight pages of the two volumes. We are glad they are published. They constitute some of the best Orthodox criticism we have had in this country. Hints are thrown out in them, which will be pursued by other minds to very different results from those arrived at by their author. Although originating in a source professedly Orthodox, there are speculations in them which lead directly to the broadest Rationalism. And it is on that side that our fears of late begin to rise up. Our country must pass through the same process which Germany has gone through. There is a progress among all sects, and the momentous question is, where will it stop?

We are greatly in want of a deep, thorough, religious, Biblical criticism and theological literature, to guide the young

and adventurous who are commencing their theological investigations. We want a well written "Christology," which shall reconcile the apparent Judaism of the New Testament with the spirituality of Christ's teaching and the real history of the Christian Church. With such a book in his hand as a key, the Apocalypse would be a much plainer book to the unlearned as well as the educated inquirer.

We want a new criticism and analysis of the Old Testament, not skeptical and captious, but reverent and believing, which shall discriminate more accurately than has yet been done, between what is divine and what is human in it. At present, the whole Bible is interpreted not by the increasing light of knowledge, but in accordance with the creeds adopted in the twilight of the Reformation. The consequence is, that the Bible is brought into conflict with science, with reason, and with conscience.

We want a new work on the Prophecies. There is, at the present moment, no safe guide upon that subject. The consequence is, that the prophetical parts of both the Old and New Testaments are complete mysteries, and are passed over as such by most of the readers of the Bible.

We naturally look for such works to the Professors of our Theological Seminaries. Parochial clergymen have neither the time nor the facilities for such investigations. They can be successfully pursued only by those who have access to ample libraries, and sufficient leisure for deliberate and careful examination. But Theological Professors cannot accomplish impossibilities. Their ordinary duties may be as arduous as those of the parochial clergyman, and leave them as little time for the composition of books. Theological Schools therefore look back to the community for support, patronage and enlargement. The liberality which has so largely endowed the Theological Institution at Andover we consider worthy of all praise. It is only by the division of labor, created by a number of Professorships, that leisure can be afforded to each for independent investigation.

Would that our own School had five Professors, instead of two! Would that we could bear a larger part in creating the theological literature which is to form the religious opinions of the rising millions of our growing country!

G. W. B.

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Schism in the Society of Friends.

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ART. II. SCHISM IN THE SOCIETY OF FRIENDS.*

MR. WILBUR's book and the various pamphlets occasioned by it give us a tolerably accurate account of the rise and progress of the schism in the Quaker Community in New England. The author's personal history affords a melancholy exhibition of the effects of religious bigotry and intolerance. Persecuted for his attachment to what he considered the primitive doctrines of Quakerism and for his conscientious opposition to the formalism and unsound opinions of the majority of the Society, and finally disowned and denounced, he has not profited by his experience, nor learned the lesson of Christian moderation and charity. His tribulations have not taught him wisdom. We believe him to be, in the main, a good man; but misled by his enthusiastic feelings, and desirous perhaps of the honors of martyrdom, he spares no terms of reproach against the authors of his sufferings. The introduction to the book is a loud wail over the alleged apostasy of a large portion of the Quaker Society. The allegation is unquestionably true. The Society have departed from the principles and the spirit of George Fox and William Penn. Nor do we think that the recent seceders from it are much nearer the genuine Quaker orthodoxy. Still though the fact of the alleged apostasy cannot reasonably be denied, we think that Friend Wilbur might have been expected to show more of a Christian temper towards his opponents and persecutors. Even in theological controversy it is scarcely courteous, to accompany charges of heresy and apostasy with ungenerous insinuations of dishonest motives. A good cause is harmed by such a course, and a bad one is rendered more odious. It may be that the charges were sustained; but we cannot reconcile it to our consciences to deal so freely, not to say flippantly and in the worst style of theological polemics, with the character of a professedly Christian Society. The truth does not demand it; and charity at least forbids it.

*A Narrative and Exposition of the late Proceedings of the New England Yearly Meeting, with some of its subordinate Meetings and their Committees, in relation to the Doctrinal Controversy now existing in the Society of Friends. By JOHN WILBUR. New York. 1845.