Barton W. Stone The Trinity y

"If then all agree, that there is but one only living and true God;
........... all must agree that there are not two or three such Gods.

If all agree that this one only God is an infinite spirit without parts;
........... all must agree that this infinite spirit is not a compound of two or three spirits, beings, or Gods.
........... These things are abundantly evident, concerning which there can be no dispute.

"The word Trinity is not found in the Bible. This is acknowledged by the celebrated Calvin, who calls the Trinity "a popish God, or idol, a mere human invention, a barbarous, insipid, and profane word; and he utterly condemns that prayer in the litany--

O holy, glorious, and blessed Trinity, &c. as unknown to the prophets and apostles, and grounded upon no testimony of God's holy word." Admon. 1st. ad Polonos--Cardale's true Doct.--The language, like the man, I confess is too severe.

I have not found this quotation but John Calvin denied that Trinity means three separated beings.

The doctrine of Trinity has long been a subject of endless controversy among theologists. I have thought the contest a war of words, while the combatants believed the same thing; seeing they all maintain the Divine unity. On this doctrine many things are said, which are dark, unintelligible, unscriptural, and too mysterious for comprehension. Many of these expressions we have rejected; and for this reason we are [51] charged with denying the doctrine itself.

I shall state the doctrine, as generally stated and defended by our brethren, who oppose us,
and give my reasons why I can not receive it.

"It is commonly stated, that there are three persons in one God, of one substance, power and eternity.
........... To me it is evident that they, who maintain this proposition, do not--cannot believe,
........... that these three persons are three distinct spirits, beings or Gods,
........... each possessed of the personal properties of intelligence, will and power;
........... for this would not only contradict the scriptures,
........... ........... but also those sections of their creeds just quoted,
........... ........... which declare that there is but one only living and true God, without parts.

"They must understand the term persons in God, not in the proper and common sense of the word person;

but in such a qualified sense as to exclude the notion of three distinct spirits or beings.
What this qualified sense should be, has long puzzled divines; and in no proposition are they more divided. The cause of this perplexity is obvious,
........... because no idea of it is to be found in revelation, nor reason.

"Revelation no where declares that there are three persons of the same substance in the one only God; and it is universally acknowledged to be above reason.--

Imagination has been set afloat, taking different courses in different men, and wandering through the unknown fields of eternity, infinity and incomprehensibility.

Their labors have been great; but after all their vast excursions, they have ended in mystery.

"That God is an uncompounded, eternal, infinite and unchangeable being, no Christian will deny in positive terms;

yet this plain, fundamental doctrine has been so darkened by human inventions,

that the minds of many have been warped from the simplicity of it.

To define a person, as the fathers have done, to be "complete intelligent and individual subsistence, which is neither a part of, nor sustained by any other"; and to say that three such persons or subsistences are in the Godhead, is undoubtedly contrary to Scripture, and perfectly unintelligible. But there is but one God, though revealed under different names or relations to his creatures. (Letters to a Friend)

Some think, that by the three persons in the one God, is intended his power, wisdom and love, personified. This is mere supposition, and wants the authority of Scripture.

But should this be admitted, we should never know where to stop in forming persons [52] in the one God.

With equal propriety we might personify every perfection of the Almighty. The most rigid Unitarians believe that power, wisdom and love are in the one God; but they object to the notion of calling them three persons in God.

Others, by three persons in God, seem to signify that the three persons are three offices in the one God, as Creator, Redeemer and Sanctifier.
........... If this be granted, then upon the same principle we may multiply persons in Deity;
........... for he sustains many other offices as king, judge, lawgiver, etc.

The doctrine, that there are three persons in one God, is principally founded on
........... 1 John v: 7. "There are three that bear record in heaven,
........... the Father, the Word and the Holy Ghost, and these three are one."

From reading the context, it is plain, that the matter testified of, is that Jesus is the son of God. The Father testified this, when he spake from heaven, "This is my beloved Son, hear ye him."

The Word or Son, testified the same by the many wonders he performed when incarnate.

This also the Holy Ghost witnessed by the many miracles wrought through the Apostles. These three are one.

They are one, or agree in their testimony; as, in the next verse, the three witnesses on earth agree in one.

To say these three are one God, would contradict the original; for the word hen, translated one, is in the neuter gender, and can not agree with the word God.

Nor is it correct to say, these three are one being; for Paul and Apollos are said to be one--

I Cor. iii: 8. "Now he that planteth and he that watereth are (hen) one." No one imagines that they were one being; but agree, that they were two distinct men engaged in one work, in one spirit.

Our blessed Saviour prays the Father, that [53] all believers might be (hen) one, even as he and the Father were (hen) one. Now as all believers are not one substance nor one being; and as they are all one, even as the Father and Son are one; we must then conclude, that the Father and Son are not one substance, nor one being. This is further evident from John x: 30, "I and my Father are (hen) one," says Jesus. Yet in the same Evangelist he said, "My Father is greater than I." John xiv: 28. If they were one substance, or one being, there could be no comparison; as one can not be greater or less than itself.

The fact is, all believers are one in spirit, purpose, and mind--and this is the oneness which our Lord prayed they might have--this was the oneness of Paul and Apollos.--This appears to me to be the oneness of the Father and the Son.

The text, I John v: 7, the cause of so much altercation, has long been disputed, as being of divine authority. It is not found in Griesbach's Greek Testament, reckoned to be the most correct.--

It is not found in the Syrian Christian's Bible, which Dr. Buchanan examined in the East.--Many learned men reject it, and even Dr. Doddridge doubts its divine authority.

After all, I am unwilling to reject it; but am confident it can not establish the notion of three persons in one God.

The doctrine of a plurality of persons in the one God, is argued from the plural termination of the Hebrew word Elohim, translated God. As great stress is laid on this argument, I will particularly examine it.

Here it will be necessary to introduce the rule in the Hebrew Grammar, by which we shall determine the point. "Pluralis pro singulari positus, denotat magnitudinem, et excellentiam"--which, literally translated, [54] is,

"A plural put for a singular denotes greatness and excellency."--Robertson's Heb. Gram., p. 240.

"Now, according to this rule, Elohim, God (Jehovah), is put in the plural; because the word expresses dignity and majesty. For the same reason, the Lord said unto Moses, "See, I have made thee Elohim, a God unto Pharaoh"--Exod. 7, 1. No one supposes, that because Moses was called Elohim in the plural, there must have been a plurality of persons in him; but he was so called because of his dignity and greatness.

For the same reason Aaron called the molten calf he made Elohim--Exod. 32, 4, 8--wishing, by expressing it in the plural, to attach dignity and majesty to it, and by this means to excite reverence in the minds of its worshippers.

For the same reason, the Israelites called their idol Baal-berith, their Elohim, God--Judge ix: 33.--And the Philistines called their idol Dagon, in the plural, Elohim, God--Judges xvi: 22, 24. Also the idols Ashteroth, Chemosh, Milcom, Baalzebub, Nisroch, etc., though each is in the singular; yet each is called Elohim, God, in the plural--1 Kings xi: 32; 2 Kings i: 2, and xix: 37. No doubt that those idol worshipers expressed their particular idol in the plural, because of its supposed dignity, majesty and excellence.

"Again, we will apply the same rule to the plural word Adonim, master, "And the servant put his hand under the thigh of Abraham, his master," his Adonim in the plural--Genesis 24, 9, 10, 51. So Potiphar is called Joseph's Adonim, master --Genesis 39, 2, 3, 7, 8, 16, 19, 20. So the captain of a guard was called in the plural Adonim, lord--Genesis 40, 7. So Joseph, the ruler of Egypt, was called Adonim, a lord--Genesis 42, 30, 33, & 44, 8. In all these places the plural is used for the singular, according to the well known rule; because the word expresses dominion, dignity and greatness.

It would be unnecessary to multiply quotations. These surely are sufficient to prove to any unprejudiced mind, that the plural word, put for a singular, does not imply a plurality of persons. If it does, then there was a plurality of persons in Moses--in Aaron's calf--in each of the idols I have named--in Abraham--in Potiphar--in Joseph--and in the captain of Pharaoh's guard. There are surely none who will affirm it. If not, why, or how can they affirm, that there is a plurality of persons in the one God, because he is called Elohim?

Another argument, considered of great weight to establish the notion of a plurality of persons in the one God, is the use of the pronouns us and our, when applied to him. "Let us make man in our image"--Gen. i: 26. This and similar texts I shall hereafter explain, as addressed by the Father to the Son, "By whom he created all things." I therefore, for the present, wave the further consideration of it.

That the Scriptures speak of the Father, Son and Holy Spirit, is believed and admitted by Christians of every name; and that these three are one in some sense, I think, none will deny. My view of this oneness I have expressed a few pages back. If they are one in any other sense, I shall rejoice to know it.

It is possible that some, more attached to the unintelligible language of their ancestors than to the simple expressions of Scriptures, may retain notions or words contrary to what I have stated. They may so darken the doctrine by words without knowledge, as to bewilder and lose themselves, and then resolve it all [56] into mystery; and lampoon and bite their fellow Christians for not receiving their own inventions. But brethren, I hope "You have not so learned Christ, it so be ye have heard him, and have been taught by him, as the truth is in Jesus."

Others, with whom bigotry outweighs a thousand good arguments, may be deterred from receiving this view of trinity by being told that it savors of Arianism, Socinianism, or some other reputed heresy. These and such like names have driven many into opposite extremes, and kept them from that happy medium, where truth commonly lies. I know not what the real sentiments of Arius were, having never seen his writings; nor have I seen his sentiments, but through the coloring of his enemies. They, who will put themselves to the trouble of reading this address, will clearly see whose doctrines, mine or those of my brethren who oppose us, most savor of those just mentioned.

Others, who have labored through mazy volumes of scholastic learning on this doctrine,

may be disposed to object to my view of it, because of its simplicity.
They have been long taught that the doctrine was a high, incomprehensible mystery.
However mysterious it may be, the Scriptures never call it a mystery.
It is a term attached to it by man.

The explanation of this doctrine, as given by some, is truly an incomprehensible mystery. They have said, "The Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; and the Holy Ghost eternally proceeding from the Father and the Son."

A part of this explanation is indeed a mystery, not found in revelation nor reason. We are told by some, that it is an evidence of an humble heart to believe it.
Can any man believe it, whether he be humble or not? [57]

They, who profess to believe nothing without testimony, can not; because the two last propositions are not in the Bible.
........... They who profess to believe nothing before they understand it, can not.
........... Therefore it is as incredible as it is incomprehensible.

So it appears to me. But if others receive it as an article of their faith, I judge them not, nor reject them from the arms of charity.

But to make it a term of Christian fellowship I think unwarrantable from the word of God. A person of a fruitful mind may form a very mysterious doctrine.

For instance--He might affirm that the third person of trinity, the Holy Ghost, was an uncompounded compound of "seven spirits," or seven persons, all co-equal, co-essential, and co-eternal.

To make this mystery pass for truth, he might run through heaven and earth to show how many other mysteries exist.

He might find a mystery in the existence, the eternity, and infinity of God--in the connection of soul and body, etc. These mysteries, he might argue, are believed; and why not his mysterious doctrine too?

The answer is, because these are revealed but his doctrine is not;--
........... these, though above reason, are not contrary to it; but his is both above and contrary to reason.
........... If a doctrine be revealed, however mysterious it may be, I will humbly receive it.

My reason shall ever bow to revelation; but it shall never be prostrated to human contradictions and inventions. Pious and good men have received such doctrines. God loves and pities them; and so will I.

	-	--- Father
One Living Lord God	-	--- Son
	-	--- Spirit

	-	---The Father OF Whom
One Living Lord God	-
	-	--- Lord Jesus Christ BY Whom