 In Christian theology, God is represented as tripartite—three persons but one God. In the 1662 Book of Common Prayer, in use in England during Clarke’s lifetime, one of the liturgies draws from the Athanasian Creed, which includes the following discussion of the Trinity: “For there is one Person of the Father, another of the Son: and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one… So the Father is God, the Son is God : and the Holy Ghost is God. And yet they are not three Gods: but one God.” In his position as a cleric, Clarke was required to subscribe to this formulation. In 1712, against the advice of his friends, he published The Scripture-Doctrine of the Trinity, in which he diverged from what his opponents considered the plain sense of this formulation. The Scripture-Doctrine of the Trinity begins by collecting all the passages of the New Testament that relate to the Trinity. It then sets out a series of 55 propositions regarding the Trinity, each supported by references to the texts collected in the first section and writings from the early Christian church. However, the biblical texts do not primarily discuss God’s metaphysical attributes, according to Clarke, but ascribe dominion to God (W 4.150; Snobelen 2004, 265–275). The third section relates these propositions to the Anglican liturgy. This approach reflects Clarke’s general expectation that the correct theological doctrines are found in the Bible, are endorsed by the early church, and are compatible with reason. Through hundreds of years of what he considered bad metaphysics, the correct and intelligible doctrine of the trinity had become obscured, and Clarke hoped to return to a pre-Athanasian understanding of the trinity.