A full discovery and confutation of the wicked and damnable doctrines of the Quakers. As also, a plain vindication and confirmation of sundry fundamental points of the Christian religion, denyed or corrupted by the enemies of the truth in these times. Published for the benefit of such weak Christians, who are not so able to discover and oppugne the dangerous doctrines of subtil seducers when coloured over with fair words and pretences, and so are more apt to be taken in their snares. Whereunto is annexed an excellent discourse proving that singing of Psalmes is not only lawful, but an ordinance of God. / By Jonathan Clapham, a servant of Christ in the work and labour of the Gospel at Wramplingham in Norff.

SECT. III. The Quakers deny the Doctrine of the Trinity.

THis charge will not be denied by the Quakers, for in this they speak out, and do not seek to conceale their opinions, they ac∣knowledge not one God subsisting in three persons. (See Sauls er∣rand to Damascus, p. 12. and the sword of the Lord drawn, &c. p. 4. where this doctrine is called a lie by them.)

Let me therefore shew this to be an abominable errour contrary to the doctrine of the Scriptures, to deny three persons subsisting in one God, and prove this fundamental article of our faith against their cavils; This I cleare from Scripture by these gradations or steps.

1. The Scriptures speak clearly that there is in the divine nature three in one, or a Trinity in Unity (whether these three may be called persons, we shall discusse afterwards) 1 John 5.7. There be three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one. Here is in this Scripture three numbred, and their se∣veral names set down, and yet it's said, they are but one; (not only agree in one, as in the next verse, but they are one.) See Mat. 3.16, 17. Mat. 28.19. 2 Cor. 13.14. John 14.16. Where are also three counted, the Father and I: (saith Christ) and the Spirit of truth, and these are distinguished, the Spirit is called another. It might further be shewed; as, there be three numbred in Scripture, and their several names set down; so the Scripture speak also of distinct properties and operations peculiar to each of these three, and incommunica∣ble to other; The Father begets and not the Son; the Spirit proceeds and not the Father, &c. so the Sonne took flesh, and not the Father, nor the Spirit.

II. It's most evident that this Trinity in Unity, or three in one is not a meer notional thing subsisting in the minde and apprehension

of man alone, but eternally subsisting in the divine being it self; it's a thing founded upon Scripture, as before was shewed, not a fiction of reason, it had been if there never had been any created minde to ap∣prehend it. Nor can it be only three names given to one and the same per∣sonal being, for the Scripture gives more names then three to God, there are ten several names given to God in the Old Testament, as some observe, besides those in the New Testament, and further the Scripture counts them as distinct in subsistence and not only in name, John 8.17, 18. Christ and his Father are counted for two witnesses, now one person cannot be two witnesses, though he have two names. Nor doth this Trinity subsist in the divine nature only, as wisdome, justice and goodnesse are in God; for these attributes of God are no otherwise di∣stinguished then according to mans apprehension of them, because our finite and compounded understandings cannot comprehend the glorious perfections of a single and infinite essence, but by distinct properties or attributes, in themselves they do not differ one from another (the same also may be said of Gods decrees,) but now this distinction of three in one is founded in the very divine being it self, as before was shewed. Nor yet further are we to understand this three in one to be only three manifestations of God grounded upon some offices or exter∣nal dispensations to the creature in time, there hath been more manife∣stations of God to man then three since the creation, God was mani∣fest various wayes to his people, to Moses in the bush, and in the mount; to Israel in the wildernesse, in the pillar of fire and cloud, to the Patri∣archs, to the three children, to Daniel, to John, &c. Besides, this di∣stinction was in God from eternity, before there was any creature made to manifest it unto; Christ is the eternal Sonne of God, distinct from the Father eternally, and before he was made flesh; the Spirit was distinguished from Father and Sonne from eternity, and not only when he was manifested in descending on Christ in the likenesse of a dove, or by falling on the Apostles in fiery tongues. See Prov. 8.21. to 31. Mic. 5.2. Joh. 1.1, 2, 3. Joh. 17.5. Col. 1.15. Gen. 1.2. 2 Pet. 1.21. Mat. 1.20 these are all to be exploded as dangerous errours, and have been ever rejected by the Church.

III. Hence it will follow, that this must be a Trinity of persons, or subsistances in the same divine being, three persons subsisting in one God, nor let any cavil at the word [person] for it is a Scripture word, Heb. 1.3. if they will stand to the received translation, if any will plead the word is more properly rendred there [subsistence] then person, we will not stand upon that, so they acknowledge three subsistances in the

same divine being, for this is all we argue for; but how vainly is it to except against the word [person] so commonly received amongst the people of God, and not scrupled at by any, but such as have erred dangerously in other things? what is a person, if we look upon the notation of the name, but per se una, a thing that hath a subsistence by it self? or if we respect the definition of the thing, we understand no more by it, but an intelligent, compleat, incommunicable, indepen∣dent subsistence; and according to our common custome of speech, the word person doth expresse more excellency then the word sub∣sistence, singly taken, doth; the former we ever apply to a reasonable being, the other we use to apply to inferiour creatures, a beast may be said to subsist though it is no person.

IV. Yet is there no multiplication of the God-head, for still we acknow∣ledge one God, one simple undivided essence, Deut. 6.4. Isa. 44.6, 8. Isa. 45.21, 22. John 10.30 1 John 5.7.

[ Object.] If any shall object, how can these things be? it seems a contradiction for to say there is three persons, and yet but one divine being, and therefore shall reject this doctrine because they cannot compre∣hend it.

[ Answ.] I answer, it were extreame arrogance for a poor worm to do thus, to reject what God hath clearly held forth in his Word, because he cannot comprehend it; what Art or Science is there in the world, but there are many mysteries in it, that novices cannot comprehend? and can we expect to be more knowing in the things of God, that are so high and mysterious above the reason and understanding of man? Let sober spirits count it their safest way to beleeve what is clearly re∣vealed by God, though they cannot yet comprehend the nature of such mysteries. Neverthelesse we do not count it a contradiction to say there is light, heat, and power in the Sun, and yet there are not three Suns but one; or that in the soul there is the vegetative, sensi∣tive and rational faculties, and yet there are not three souls in man, but one: why should it seem then a contradiction to believe three persons to subsist in one only God?

Now let the Reader from hence see what impudence it is in these Quakers to call this doctrine a lie, and how dangerously they erre in denying the Trinity; what is this but to deny the true God, who hath manifested himself thus, to be one in three? (as before they denied the Man Christ, and were proved enemies to the Scriptures) this er∣rour tends to ouerthrow all faith and Religion, and is pernicious to mens salvation; for, we must believe in God as he reveals himself in his

Word and no otherwise, and worship and serve him accordingly, if we will be saved; It was hatched by the enemies of truth, it hath been de∣fended on purpose to overthrow the personal Deity of Christ, where∣by the infinite value of his merits is taken away, and to undermine the personality of the Spirit, which is so fully evidenced by the divine attributes appropriated to him in Scripture; and therefore have the purest Churches of Christ ever disclaimed communion with such as deny the doctrine of the Trinity, accounting them subverters of the fundamentals of Religion. And thus for this third particular.