A divine looking-glass, or, The third and last testament of Our Lord Jesus Christ whose personal residence is seated on his throne of eternal glory in another world : being the commission of the spirit, agreeing with, and explaining of the two former commissions of the law and Gospel, differing only in point of worship : set forth for the tryal of all sorts of supposed spiritual lights in the world, until the ever-lasting true Jesus, the onely high and mighty God, pesonally appear in the air with his saints and angels / by John Reeve and Lodowick Muggleton ...

CHAP. XI.

1 Of the true nature of Infiniteness. 2 Wherein it lyeth, viz. in the not knowing its beginning or ending. 3 Infiniteness and Finiteness are uncapable of equal glory. 4 Against all true reason that there should be three persons in the Trinity. 5 Christ and the Father one undivided God-head. 6 Denying Christ to be the onely God, is Antichrist. 7 How Prayers are heard.

IN the next place from the Holy One of Israel, I shall demon∣strate the absurdity of that error of Trinity of Persons in the uni∣ty of God-head.

2 My beloved spiritual brethren, if the divine Majesty should contain of three distict persons in coequal God-head glory, and each person be uncreated and eternal of it self, then in stead of those Names of Father, Son, and Holy Ghost, they would of necessity be three Fathers onely.

3 Because you know, that if the person of a Son or Holy Ghost were created or begotten, or proceeded from a Father, then it is con∣trary to all sober sense or reason, that the persons of Son and Holy Ghost, should either be co-equal with the Father, or eternal of them∣selves.

4 Moreover, if the persons of Son and Holy Ghost proceeded from the Father, then they are but finite created glories, and in de∣gree lower than the Father.

5 You that are spiritual know, that that which received its be∣ginning from another, could not possibly be made equal with that which was eternal of it self.

6 Uncreated incomprehensible infiniteness, was capable to trans∣mute it self into a lower condition for its own transcendent advan∣tage in the spirits of his elect, but it was utterly impossible for him to create infinite, incomprehensible beings, to become coequal in God∣head wisdom, power, and glory, with himself.

7 Uncreated glory is so unutterably infinite, that it is uncapable to comprehend the height, length, breadth, or depth of its own eter∣nal excellencies.

8 If this saying seem strange unto any man, as to cause him to think it ridiculous, or dishonorable to the Creators glory, unto that man I positively affirm, from the spirit of Truth, that it is so far from any kinde of dishonor unto the divine Majesty, that on the contrary all the variety of spiritual joys or heavenly pleasures for himself, or elect-men and angels, consists onely in his perfect understanding, that he cannot possibly know any beginning or ending of his glorious excellencies.

9 To know the beginning or ending of it self, you know causeth nothing but sorrows, rather then joys:

10 So likewise on the contrary, not to know any beginning or en∣ding of it self, must needs occasion nothing else but ravishing ever∣lasting joyes.

11 Thus you which are spiritual may clearly see the falacy of the three persons and one God, spoken of in Athanasius Creed; you know that infiniteness and finiteness are uncapable of equal glory.

12 Also you know, that if there should have been three persons eternally of themselves, there could not possibly have been any Son or Holy Ghost at all, because a Son or Holy Ghost proceeds from a Father, and not, as beforesaid, from themselves.

13 Moreover you may understand, that if it stood to any true faith or sober reason, that there were three persons eternally of them∣selves, yet they of necessity must be three Fathers onely, and so a∣greeing together, two of those Fathers must be transmuted into a Son and Holy Ghost by the other Father, or from themselves, to make up this confused Trinity, proceeding from the Literal-mongers of this vain-glorious perishing world, or conscientious non-commissionated men, which would compel Words to become Persons, having no

positive record to prove any such three persons throughout the whole Scriptures, but the contrary altogether. My glory I will not give to another, saith the Holy One of Israel: Jehovah our ever-living Iesus, God onely wise, blessed for ever and ever, honored onely from his elect men and angels.

14 My spiritual brethren, you know that the Lord Jesus Christ hath not onely the God-head Titles in Scripture records, but also all the glory from men and angels was attributed unto him in the body of his flesh: And let all the angels of God worship him, Heb. 1. To wor∣ship, honor, magnifie, or adore man or angel, is not that giving glo∣ry to him, or glorying in him?

15 Doth not all such kinde of divine worship, honor, or glory, be∣long onely to the Creator? and doth not the Holy One of Israel po∣sitively say, that he will not give his glory to another? what sober, sen∣sible man then that hath any spiritual light in him, dares say that Christ and the Father are not one undivided personal being, seeing all glory in heaven and earth was given unto him onely?

16 Again, seeing God hath said that he will not give his glory to another, and yet all his glory was given unto that Man Christ, do not those Trinitary Literal-mongers call the divine Majesty a liar to his face, which deny Christ Jesus the Lord of Glory to be that Ever∣lasting Father?

17 Doth not the Father give all glory to the Son in Scriptures, as well as the Son gives all glory to the Father? who art thou then that dividest them into three personal beings, presum, tuously taking up∣on thee to share the infinite glory of the Holy One of Israel, seeing his glory he will not, no nor cannot give to any other distinct person?

18 And what art thou then but that Antichrist and utter enemy unto thine own soul, and a deceiver of those which are deceived by thy literal wit, which saith, That Christ was onely an extraordinary Messenger sent forth by the most high God to do his will; or that Christ was onely a God, and not the God; or that Christ onely had the Titles of the divine Majesty put upon him for a season, that he might become a fit Mediator between God and man, but there was another Father above him that sent him, abiding in the highest Heavens, unto which he was fain to cry out for help in his need.

19 My spiritual brethren, if men so acute in the letter can attain to understand this one thing in Scripture Record, then those sayings of Christ, or Son, and such like, will be no stumbling-block in their

way concerning Christs Father. You know that the Lord Jehovah saith, Because there was none greater than himself, he swore by himself, concerning something that was in his minde to bring to pass: the thing is this, that God of Glory that was compelled to swear by him∣self for the exaltation of his own greatness in men and angels, because there was none beside himself, therefore he glorifieth himself alone.

20 Again, because none could humble or exalt him but himself, therefore he alone first exalts himself by an oath, that he might be the more admired at of all that know him; after that he abaseth himself a little lower then his angelical creatures in respect of death, that by vertue of his infinite humility in flesh, his glorious Godhead might in that personal manhood exalt it self in a new and wonderful way, far above all Gods, heavens, angels, and men.

21 Wherefore concerning the Scripture saying, The Lord said un∣to my Lord, sit thou at my right hand until I make thine enemies thy footstool, that is, the everlasting Father speaking to himself in a two-fold condition, or God the great Jehovah in the height of his glory exalting himself over all opposition in his creatures, in the lowest ap∣pearance of a creature himself.

22 Again the Lord saith, He will set his King upon his holy hill of Sion: And God saith, O God, thy throne is from ever and ever, where∣fore God, even thy God, hath anointed thee with the oyl of gladness above thy fellows.

23 My beloved brethren, is there any more then one God and King of Glory perpetually fitting in the midst of the Throne of the highest heavens?

24 Is there any more then one God and King, spiritually sitting upon his Throne of Sion, or souls of his redeemed ones?

25 Is not this one God in his Throne above, and in his Throne beneath, Christ Jesus our Lord?

26 If this be granted, which none can deny but filthy Atheists, over-wise Literalists, or very weak Saints, I would fain know from any man under what kinde of Trinity soever, who that God and King was, unto which God said, I will set my King upon my holy hill of Sion. O God thy throne is for ever and ever?

27 If there be but one God and King of Sions glory alone, then there cannot be a God, and God or a King, and a King of eternal glory: If this be not good sense, let me be reproved with better.

28 Again, hath God any other King to exalt upon Sions holy hill

but himself, or to sit on the right hand of all Majesty, Wisdom, Power and Glory, in the personal presence of his mighty Angels, Moses, and Elias, but himself?

29 Who then is that most high and mighty God and King of Sions glory, or that spiritual All in All, or that Alpha and Omega, or that Father, Son, and Holy Spirit, but our Lord Jesus Christ in immortal glory it self?

30 Thus you that have any true light of life eternal in you, may clearly see that the Holy One of Israel which swore by himself, to himself, for his own further exaltation, by the same rule he may change his glorious condition into flesh, and having humbled him∣self to himself, he may cause his humanity to speak, pray, or cry, unto his divinity within him, or unto his own spiritual charge committed unto his angels without him, for a further manifestation of his un∣searchable wisdom, power, and incomprehensible glory in shame and weakness, as well as in power and glory, as aforesaid.

31 Is any thing hard or impossible for an infinite Creator to do, when his glory moves him to do it?

32 Again, did not his infinite power, wisdom, and glory more a∣bundantly appear in the lowest abasing himself in the visible sight of elect men and angels? why then should it seem strange to any sober wise man, that the everlasting Father should be clothed with flesh and bone, as with a garment?

33 Or that Christ Jesus should be both God and man in one di∣stinct body glorified, there is none but Christ, none but Christ; no other God but that man Christ Jesus our Lord, if men or Angels should gainsay it.

34 Though this may seem strange unto many at present, yet they onely are eternally blessed that are not offended with this saving truth, but are made obedient unto this crucified and glorified Jesus.