One Thomas Vincent, a Presbyterian teacher, was much disturbed because some of his auditory were gone over to the society of the Quakers; and to render them odious, he and his fellow teachers accused them of erroneous doctrine concerning the Trinity; and this was chiefly because they did not approve of such expressions as were not to be found in the holy Scriptures, as that of Three persons. On this subject a dispute was held in the Presbyterian meeting-house at London, between the said Vincent on one side, and George Whitehead on the other. That which Vincent and his brethren advanced first, was an accusation, that the Quakers held damnable doctrine. George Whitehead denying this, would have given the people an information of the principles of his friends; but Vincent instead thereof, stated this question, ‘Do you own one Godhead, subsisting in three distinct and separate persons?’ Whitehead and those with him denying this as an unscriptural doctrine, Vincent framed this syllogism.
‘There are Three that hear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
‘These are either three manifestations, three operations, three substances, or three somethings else besides subsistences.
‘But they are not three manifestations, three operations, three substances, nor three any things else besides subsistences.
Ergo, ‘Three subsistences.’
G. Whitehead rejected these terms, as not to be found in Scripture, not deducible from the 1 John, v. 7, the place Vincent instanced. And therefore he desired an explanation of those terms, insomuch as God did not use to wrap up his truths in heathenish metaphysics, but in plain language. But whatever was said, no better explanation could be obtained, than person, or the mode of a substance. G. Whitehead and William Penn, who also was there, alleged several places from Scripture, proving God’s complete unity: and they queried how God was to be understood, if in an abstracted sense from his substance? But instead of answering the question, they concluded it a point more fit for admiration than disputation. Then W. Penn denied the minor proposition of Vincent’s syllogism; ‘For,’ said he, ‘no one substance can have three distinct subsistences, and preserve its own unity: for every subsistence will have its own substance; so that three distinct subsistences, or manners of beings, will require three distinct substances or beings: consequently three Gods: for if the infinite godhead subsists in three separate manners or forms, then is not any one of them a perfect and complete subsistence without the other two: so parts, and something finite is in God; or if infinite, then three distinct infinite subsistences; and what is this, but to assert three Gods, since none is infinite but God? On the contrary, there being an inseparability betwixt the substance and its subsistence, the unity of substance will not admit a Trinity of incommunicable or distinct subsistences.’
After several words on both sides, G. Whitehead, to bring this strange doctrine nearer to the capacity of the people, comparing their three persons to three apostles, said, he did not understand, how Paul, Peter, and John could be three persons and one apostle. At which one Maddocks, one of Vincent’s assistants, framed this odd syllogism; ‘He that scornfully and reproachfully compares our doctrine of the blessed Trinity of Father, Son, and Spirit, one in essence, but three in persons, to three finite men, as Paul, Peter, and John, is a blasphemer. But you, G. Whitehead, have done so. Ergo.’ A rash conclusion; but how firm, let the judicious reader determine. I have no mind to enter further into this quarrel, since the parties on both sides went away unsatisfied: for Vincent had not been able to prove the doctrine of the Quakers damnable, as he had asserted. But his passion had transported him, as well as when he said from the pulpit to those of his society, that he had as lief they should go to a bawdy-house, as to frequent the Quakers’ meetings, because of their erroneous and damnable doctrines. And pointing to the window he further said, ‘If there should stand a cup of poison, I would rather drink it, than suck in their damnable doctrines.’ But this untimely zeal did not profit him; for it gave occasion to some of his hearers to inquire into the doctrines of the Quakers; and thus some came to be convinced of the truth thereof.
Now since the aforesaid dispute made a great noise at London, William Penn published a book with this title, The Sandy Foundation Shaken, in which he explained the points controverted, and defended his positions with good reason and the Holy Scriptures. But yet this book, which he himself spread, caused such a stir, that it was evil spoken of, and not long after he was committed to the Tower, and some thought it was not without his father’s being acquainted with it, perhaps to prevent a worse treatment.
This was at the latter end of the year, about which time Josiah Coale fell into a sickness, which took him off the stage of this life; he had languished long, and yet did not at all spare his voice, but was used both in preaching and praying so to raise it, that he spent his natural strength exceedingly, though he was yet as in a flourishing age; nay, it was his life and joy to declare the gospel, and to proclaim the word of God, for which he had an excellent ability: and when he spoke to the ungodly world, an awful gravity appeared in his countenance, and his words were like a hammer and a sharp sword. But though he was a son of thunder, yet his agreeable speech flowed from his mouth like a pleasant stream, to the consolation and comfort of pious souls. Oh! how pathetically have I heard him pray, when he, as transported and ravished, humbly beseeched God, that it might please him to reach to the hard-hearted, to support the godly, and to preserve them steadfast: nay, with what a charming and melodious voice did he sound forth the praises of the Most High in his public prayers! but his work was now done, he had finished his course, and a time of rest from his labours was come. Although he grew weak, yet his manly spirit and great courage bore him up for some time; but his disease, which seemed to be a kind of consumption, at length so increased, that he was fain to keep within doors for several weeks; then mending a little, he went abroad again, and came into a meeting in London, where I beheld his countenance much unlike what it used to be, for it clearly manifested his bodily indisposition: nevertheless he preached with a godly zeal, and his salutary exhortations flowed like a stream from his lips, which seemed to be touched with a coal from the altar of heaven, whilst he was preaching the gospel to the edification of his hearers. Now he began to lift up his voice again to that degree, that judging from thence, one would have supposed him to have been pretty well restored: but the ground of his distemper not being taken away, he was soon necessitated to keep at home again; and his natural strength wasted away so fast, and he so declined, that his death began to be expected, which not very long after fell out accordingly. A little before he died, G. Fox being come to see him, asked him, whether any thing lay upon him to write to the friends in England? But he signified that he had nothing to write, only desired that his love might be remembered to them, and desired G. Fox to pray to God, that he might have an easy passage, for he felt his end approaching. He having complied with his desire, and seeing him begin to be heavy, bid him go and lie on the bed: which J. Coale did; but finding this, as it seems, more uneasy, with the help of his friends he rose again, and sat on the side of the bed; and his friends sitting about him, he felt himself so lively and powerfully raised, that he spoke to them after this manner:
‘Well, friends, be faithful to God, and have a single eye to his glory; and seek nothing for self, or your own glory; and if any thing of that arise, judge it down by the power of the Lord God, that so ye may be clear in his sight, and answer his witness in all people; then will ye have the reward of life. For my part, I have walked in faithfulness with the Lord; and I have thus far finished my testimony, and have peace with the Lord: his majesty is with me, and his crown of life is upon me. So mind my love to all friends.’ Then he ceased speaking; and a little time after he said to Stephen Crisp, ‘Dear heart, keep low in the holy seed of God, and that will be thy crown for ever.’ After a short pause, he said, ‘a minister of Christ, must walk as he walked.’