Exposition of Revelation 13, Part 5
Revel. 13. 5, 6.
And there was given unto him a mouth ſpeaking great things, and blaſphemies, and power was given unto him to continue forty and two moneths.
And he opened his mouth in blaſphemies againſt God, to blaſpheme his name, and his Tabernacle, and them that dwell in heaven.
THE events that followed upon the healing of the Beaſt; the firſt was, That all the world admired him. The ſecond was, Ʋniverſall worſhip given both to the Beaſt, and to the Dragon that gave power to the Beaſt, of which wee have already ſpoken. The third event remains now to be ſpoken to, and that is, the deligation of power to this Beaſt, upon his recovery, and the power given him is four-fold.
1. There was power given him to ſpeak great things, and in particular, great blaſphemies.
2. There was power given him to continue, that is, as the word ſignifies, to be doing, to be active, to be powerfull and efficacious in his worke 42. moneths.
3. There was power given him to make war with the Saints, and to overcome them.
4. Power was given him of dominion over all Kindreds, Tongues, and Nations.
Firſt, There was given him a mouth ſpeaking great things.
Secondly, There was power given him to continue 42. moneths, and both theſe Authorities or Liberties, they are amplified by the effect it wrought in the Beaſt: He did effectually take that power which was given him, and employed it to the utmoſt. As he had a mouth given him, ſo he opened his mouth in blaſphemies, and that amplified by the object of his blaſphemy againſt God, and God diſtributed, his Name, his Tabernacle, and thoſe that dwell in Heaven. The note then that the words do afford firſt, is this.
That after the healing of the wounded head of the Beaſt,Doctr. 1. there was given to him power to ſpeak great things, even blaſphemies, which alſo he did effectually and abundantly exerciſe, or put forth.
For ſo it is here ſaid, There was given him a mouth ſpeaking great things and blaſphemies, and he opened his mouth accordingly, abundantly againſt God, and againſt his name, and his Tabernacle, and them that dwell in Heaven: Every thing of God he did with open mouth blaſpheme.
Let me a little open the words, and the Doctrine, for the doctrine is in a manner the words of the Text.
There was given him a mouth.] what mouth had he more then other men? The meaning is, he had ſuch liberty of ſpeech as no man had; There was given him liberty, and power, and authority to ſpeak great things.
Given him.] by whom?
1. It was given him by God in his juſt judgment that gave up men to efficacy of deluſions, 2 Theſ. 2. 11.
2. It was given him by Satan, in the efficacy of whoſe power Antichriſt comes, with all deceivableneſſe of unrighteouſneſſe, 2 Theſ. 2. 9, 10.
3. It was given him by the generall conſent of Princes and States Eccleſiaſticall and Civill. In Eccleſiaſticall Councels, great was the authority that was given him, none of all them thought themſelves equall to him: And for the Civill State, God put it into their hearts to give their power and Throne unto the beaſt, Rev. 17. 17.
What power did they give him to ſpeak great things, and in particular blaſphemies? It is an alluſion to the horn in Dan. 2. 8. There came up a little horne which had a mouth ſpeaking great things; whether it be the ſame Beaſt, or a type of him, I will not now ſtand to determine, but great things he ſpoke; as indeed this was a great thing that the Catholick Church had power to ſpeak, for he did open his mouth to ſpeak great things, that is, ſuch things, as for other men to ſpeake, were too great arrogance, and too much affectation of inordinate Vain-glory; but for this Church, or the head of it to ſpeak, they had a mouth given for the ſame purpoſe.
And Blaſphemies.] They make many diſtinctions in Schools of Blaſphemies, which I will not trouble you with: they may be brought to two heads, either in attributing to God ſomething unworthy of him, things incompatible to his divine nature, as in Acts 17. 29. It is blaſphemy to aſcribe to God likeneſſe of four-footed beaſts, or creeping things, and the like. Or otherwiſe, if you attribute to the Creature that which properly doth belong to God, you hurt the name of God, and cruſh it when you ſo ſpeak. Now what is it for the Beaſt to open his mouth, to ſpeak great things and blaſphemies? The phraſe is very ſignificant in the Hebrew: It implies three things.
1. That a man ſpeaks upon the meditation: He opens his mouth to ſpeak, that is to ſay, he hath ſomething to ſay, and power to deliver it, and he ſets himſelfe of purpoſe to ſpeak it: I will open my mouth in wiſdome, and the meditation of my heart ſhall be of underſtanding, Pſal. 49. 3, 4. He tells you of his meditation, and then he will open his mouth, and declare it.
2. To open the mouth implies an audable, and full, and bold, and confident expreſſion of a mans minde, that a man doth not whiſper, but lift up his voyce, and declare with open mouth what he hath to deliver; as in Exod. 3. 23. Open thy mouth and tell them, that is, ſpeak boldly: Though they be a rebellious People, and will brow-beate thee, yet open thy mouth, and ſpeake unto them; ſpeak boldly, and confidently, as one that goes not behind the door, but ſpeaks plainly: And I put in plainly with boldneſſe, becauſe they are ever concomitants. If a man ſpeak boldly, he doth not extenuate what he hath to deliver, but ſpeaks it plainly.
3. This opening of the mouth doth imply that hee ſpeaks fully and abundantly, his heart was full of it, and he doth accordingly powr out that which he delivers: As Elihu tells you in Job 32. 18, 19, 20. I am full of matter, the ſpirit within me conſtraineth me: Behold my belly is as wine which hath no vent, it is ready to burſt like new bottles, &c. So the meaning is this, That as the Pope ſaw (which was the head of this Beaſt) that he had a mouth given him; that is, uncontrollable liberty to ſpeak what he would: He did not ſodainly or raſhly ſpeake, ſome inconſiderate, or erroneous, or arrogant ſpeech which he did eate in againe; but he ſpake adviſedly in his grave and conſiderate Councell, upon adviſed judgment he did ſpeak great things and blaſphemies: And this he did plainly and boldly, not in ambiguous or obſcure phraſes, but plainly in ſuch expreſſions as could beare no other meaning; and that with ſuch confidence, that you may ſee he cared not who heard, nor what Conſtruction might be made of it. And this he did, not in a word or two that dropped from him, but as flowing from him; Hee was full of matter, as 2 Cor. 6. 11. O ye Corinthians, our mouth is open to you, our heart is enlarged. He did poure forth his matter with no little State; it was ſtout matter that he did poure forth to the world. What did hee ſpeake? that which was given him to ſpeake. What was that? Great things. As for inſtance, to ſum up the great things he ſpeaks: The Catholick Roman Church in Scripture is accounted the mother of Harlots, and abomination of the earth, Rev. 17. 5. There is not ſuch an adulterous Church in the world.
1. And yet is not this a great word and a great blaſphmy, for the mother of Harlots to hold forth her ſelfe as the only immaculate Spouſe of Chriſt upon the face of the Earth? Is not this a grand word for a common Harlot, the mother of Harlots, the lewdeſt Harlot that ever the earth bore, for her to arrogate this ſtile as the only Church of Chriſt? And that which is parallel to this, that the Pope (who is the head of this Beaſt) is the head and Husband of this Church, and is without controule: He hath a mouth given him, and he is not aſhamed to ſpeak great things, and blaſphemies.
2. It is a great word to make himſelfe the infallible Interpreter, and abſolute judge of Scriptures, that cannot erre in deriſion, or determination of any controverſies of Religion; nor may it be for any mortall man to controll his judgment nor practice.
In Judgment he cannot erre: in practice, though he may erre, yet other men may be judged; but God hath put ſuch an uncontrollable power upon him, as he thinks that none may meddle with him; Though he ſhould carry millions of ſoules to Hell, yet no man muſt ſay, Sir, why do you ſo: Councels may not judge, Princes may not judge, inferiour States may not judge him, all the world may not judge him; He ſtands and falls to the Canoniſts, his owne well-ſtudied Canoniſts have ſo determined it: A great word to be infallible judge of Scripture, and to be uncontrollable; it is a great matter, and greater then any man can reach unto: Never did any earthly Prince challenge that he could not erre, nor that none muſt controll him if he did: There have been Laws made to controll the greateſt Princes: Nebuchadnezzar was taught to be controlled, that in the end Shadrach, Meſech, and Abednego goe away rewarded,
3. The Catholick Church, and the Pope is the head of it, claimes a power of binding and looſing. To bind mens conſciences by his Laws, and to looſe mens conſciences by his Indulgences, and that not miniſterially, as Miniſters do from the Word, but by a Juditiary power, to diſſolve the bond of naturall Obedience, inceſtuous Marriages, Oaths and Covenants in Marriage; Natural relations between Parents and Children, and morall Relations between Princes and Subjects: There is not any bond that he cannot looſe, nor any liberty which he cannot reſtraine: And this not over a few only, but over the vaſt world ſo far as it is Chriſtian. And
4. It is a great thing he ſpeakes (and he ſpeakes it not behind the door) when he challengeth Soveraign dominion (in way of advancement of Religion) over all Kingdoms, ſo as to depoſe their Kings, and diſpoſe of their Kingdoms, leave any State to chooſe where he hath power: If his Crowne be to be fetched from Rome (as it was in former times when it was moſt active) He will ſet it on, but daſh it off againe, out of the plentitude of his power, to …et up and throw downe at his pleaſure. He opened his mouth to ſpeak great things; He is never ſo in his element as when he doth hold forth ſuch vaſt authority, and divine propriety, proper to the Father, Son, and holy Ghoſt.
Now as he ſpeaks great things, ſo blaſphemes againſt God, and wherein? Againſt his Name, and Tabernacle, and them that dwell in heaven. Againſt his name: All theſe are blaſphemies againſt Gods name, to attribute all theſe divine properties to a beaſtly man, to a great beaſt. And it is blaſphemy to aſcribe any divine honour, or to put it upon any creature: Images ſerved, the holy Ghoſt calls blaſphemy. Iſa. 65. 7. You have blaſphemed me upon every green hill. And in Ezek. 20. 27, 28. he complaines of the like blaſphemy, that they blaſphemed him by their Idolatires. In Mar. 2. 7. Why doth this man ſpeak blaſphemies? who can forgive ſins but God onelyonly? It were to ſpeak blaſphemy in any but in Chriſt.
Secondly, It is againſt his Tabernacle; that may be either meant the body of Chriſt, as 1 John 14. He tabernacled amongſt us. Or it may be meant the viſible Churches, ſuch as are inſtituted by him. For the body of Chriſt, it is blaſphemy to go to every Maſſe Prieſt, to make him the body and blood of our Saviour. Or if you underſtand the Tabernacle to be the Church; that is the Temple of God, 1 Cor. 3. 16. Now to call the Church of Chriſt a Conventicle of Hereticks and Schiſmaticks, it is blaſphemy, and ſo they count all the Churches here: And for the Saints in heaven, to put upon them divine worſhip, to build Temples to them, to put up Prayers to them, to keep Holy-dayes to them, it is blaſphemie to them, it is a great diſhonour. Paul and Barnabas, when they ſaw men to come and offer ſacrifice to them, Men and brethren why doe you theſe things? you cannot do us a greater injury. And for the Saints in heaven, that is, pure Churches, he condemns them for Hereticks, and Schiſmaticks, and as unworthy of Chriſtian communion, and Chriſtian burial, theſe are blaſphemies: So you ſee the meaning of this Scripture; There was given him a mouth to ſpeake great things, and to blaſpheme God, in his Name, in his Tabernacle, in thoſe that dwell in Heaven: Thus hath he done many yeares, and thus doth hee ſtill.
Now for the reaſon of the point; you ſee the point ſtands upon two branches.
1. That ſuch power was given him.
2. That he did effectually and abundantly put it fo…h, He opened his mouth: Let mee give the reaſons of both. 1. Why ſuch power was given him; it was
Firſt,Reaſon 1. from God, in his juſt judgement to puniſh the unthankfull world that received not the love of the truth, Therefore the Lord gave them over to efficacy of deluſions to believe lies; That they all might be damned who believed not the truth, but had pleaſure in unrighteouſneſſe, 2 Theſ. 2. 10, 11. This is the juſt judgment of God, that ſince they refuſed the ſimplicity of wholſome Doctrine, and had itching eares, they ſhould have ſuch men as came with the ſubduing word of the Law to ſpeak great things, and they ſhould have what they aske; This is from Gods juſt jugement.
A ſecond Reaſon is from Satan;Reaſon 2. for God concurred, and Satan concurred, and Chriſtian Princes concurred herein: Satan concurred for this reaſon, that he might be avenged of God, and deſpight the name of Chriſt, that had caſt him out, and dethroned him from his divine power: That whereas he was the great God of the world, and the God of Iſrael but a puny God of the leſſer Nations; now hee is to be no God to truſt on, but like a Toad or Serpent; this doth ſo enrage the venome of the old Devill, that he powrs forth a flood of malice and venome againſt the Church and Chriſt, as much as may be, to teſtifie to the world hee would be Lord, and the Lord Jeſus ſhould not prevaile: And if he may not be God, he will ſet up a Beaſt that ſhall be adored as God: And it is a great deſpight to Chriſt, to advance a Beaſt, that ſhall carry great State and power, and dare, and will ſpeak greater things then all the Churches of Chriſt, I, as great as the Lord himſelf ſhall ſpeak; look what one ſpeaks, the other wil ſpeak it all, and ſpeak it abundantly: As the Devill himſelfe ſometimes ſaid to Chriſt, All theſe will I give thee, if thou wilt fall downe and worſhip me. The ſame doth he ſpeak at this day, and he will ſpeak without controll.
Another reaſon that binds Satan ſo to ſpeak, is not only his old enmity to Chriſt, but from his malice againſt the Church. When hee ſaw that the ſeed of the woman had thus dethroned him, and caſt him out of divine power, he powrs forth a flood of malice after her, and he ſends forth an ugly Beaſt, that if he can, may root out the face of Chriſtianity, and root her out from the face of the earth, Rev. 12. 15. Theſe are the Devils reaſons that mooved him to ſtirre up the Beaſt, and to give him a mouth to ſpeake ſo boldly as hee did.
But why will Chriſtian Princes be ſo prodigall, to ſubmit themſelves to him? God had committed to them the care of the Churches, that all Churches ſhould live peaceably and quietly under them, in all godlineſs and honeſty: why would they ſo degenerate, and ſuffer the Biſhop of Rome ſo to arrogate and ſpeak ſuch great blaſphemies? The reaſons were,
1. Becauſe they were ignorantly blinde;Reaſon 1. It was a time of palpable darkneſſe, darkneſſe that might be felt: From the ninth Centuary to the tenth, both Proteſtant and Popiſh Divines complaine, that had not ſome lived in the 800. year, and in the thouſand yeare after Chriſt, they ſhould not have known what had beene done in the nine hundred, a whole hundred years together: Men were ſo full of darkneſſe and ignorance, that ſcarce any ſet pen to paper to tell us what was done in thoſe dark times; that men did not know what were principles of Chriſtianity, much leſſe were able to diſcern of Caſes of Church-government, or the miſterie of godlineſſe which requires more diligent attendance: And thence it was that they were ſo taken with the pretended claymes of the Catholick viſible Church, that it would not erre, becauſe it was built upon a Rock, and had the keys of Peter, and he had the keys of heaven: What he bound on earth was bound in heaven; and what he looſed on earth was looſed in heaven; that had there not been palpable groſſe ignorance, it had not been poſſible ſuch groſſe things ſhould have been ſuffered to come in.
And a ſecond thing that moved them was the ſtrange ſucceſſe of the Beaſt in recovering of his wounded head;Reaſon 2. for that made them wonder after the Beaſt, when they ſaw ſuch a mortall wound ſo throughly healed: They thought, had it not been above the power of mortall men, it had not been poſſible it ſhould have been healed, but certainly there was a power above mortall men in it, and that is the reaſon in the Text to give him a mouth to ſpeak great things, to ſpeak what hee would.
And a third reaſon why Princes gave this power,Reaſon 3. was their devout ſuperſtition; many were convinced by Matchivilian policy, of their great ſins, and they had in thoſe dayes a notable dexterity to apply the Law of God, and to ſting mens conſciences like a Cockatrice, Rev. 9. 5. and then they would do any thing for eaſe out of the bondage they lay under, and this was a great meanes: Then they directed them to give ſo much to ſuch a Monaſtery, or to goe a Pilgrimage, or faſt ſuch a time, and ſuch devotion which a mans own unſanctified heart could reach: That when this Beaſt ſpeaks great things, that he can pardon ſinne, and his Shavelings will take a courſe for redeeming ſouls, and preſerving them out of hel, this was ſuch ſatisfaction to them, that you need not wonder if all Princes gave their Kingdomes to the Beaſt: And ſo having advanced him as ſupream over them all, he hath a mouth he may ſpeak what he will; Princes may make Laws on this hand or on that; but if they do not ſuite with him, they are diſannulled: And they muſt be reconciled to the mother Church, and ſo this Harlot gives them all to her, and hath a mouth ſpeaking great things, and therewithall great blaſphemie….
Thus have you the point, and the reaſons of it.
For the uſe of it,Ʋſe 1. I might from hence firſt ſpeak to this point; that it were therefore a neceſſary counſell to all Roman Catholicks, to conſider diligently the grounds of the great priviledges of the viſible Catholick Church, they ſtretch their authority beyond all degrees of Churches, beyond all Temporall States or particular Churches: Now neceſſary it were for them to reverſe all the great things which are delivered, and which the Pope hath ſet open his mouth to ſpeak, though they be delivered with never ſuch fulneſſe, and boldneſſe, and plentitude of power: It behoves men to conſider whether all theſe great words be not the words of a Beaſt, and blaſphemies which the head of the Beaſt had taken upon him to utter, for it is not enough that they are ſpoken boldly and confidently, and with good adviſement and grave Counſell, Provinciall Decretals and Decrees, for they are diſtinct things: It behoves Catholicks not to be gulled with Titles and great things; for it is not alwayes that power which God in mercy gives to men when they dare ſpeak great things; they think the Pope is not Antichriſt; but when Antichriſt comes, will he do greater things then theſe? as they ſayd of Chriſt; when Chriſt comes will he doe greater workes then theſe? And ſo when Antichriſt comes can he ſpeak grater things then theſe? And if I were to ſpeak to Lay-men (as they ſay) in their Religion, I might adviſe them to take heed they be not taken with the confidence of their Prieſts, that ſpeak with good adviſement even to impudency, and with ſuch reſolute courage, that many thouſands are carryed away with it, and ſay, certainly men would never be ſo bold, if they were not poſſeſſed with the goodneſſe of their cauſe: Let them not be deluded, the Beaſt hath power to ſpeak great things, and he opens his mouth with all courage and confidence, and whiſpers it not, but ſpeaks with impudency, and abundance of reſolution.
Secondly,Ʋſe 2. This may ſerve to teach us the danger of allowing to any mortall man an inordinate meaſure of power to ſpeak great things, to allow to any man uncontroll…bleneſs of ſpeech, you ſee the deſperate …ger of it: Let all the world learn to give mortall men no greater power then they are content they ſhall uſe, for uſe is they will: and unleſſe they be better taught of God, they will uſe it ever and anon, it may be make it the paſſage of their proceeding to ſpeake what they will: And they that have liberty to ſpeak great things, you will finde it to be true, they will ſpeak great blaſphemies. No man would think what deſperate deceit and wickedneſſe there is in the hearts of men: And that was the reaſon why the Beaſt did ſpeak ſuch great things, hee might ſpeak, and no body might controll him: What, ſaith the Lord in Jer. 3. 5. Thou haſt ſpoken and done evill things as thou couldſt. If a Church or head of a Church could have done worſe, he would have done it: This is one of the ſtraines of nature, it affects boundleſſe liberty, and to runne to the utmoſt extent: What ever power he hath received, he hath a corrupt nature that will improve it in one thing or other; if he have liberty, he will think why may he not uſe it. Set up the Pope as Lord Paramount over Kings and Princes, and they ſhall know that he hath power over them, he will take liberty to depoſe one, and ſet up another. Give him power to make Laws, and he will approve, and diſprove as he liſt; what he approves is Canonicall, what hee diſproves is rejected: Give him that power, and he will ſo order it at length, he will make ſuch a State of Religion, that he that ſo lives and dyes ſhall never be ſaved, and all this ſprings from the vaſt power that is given to him, and from the deep depravation of nature. Hee will open his mouth, His tongue is his owne, who is Lord over him, Pſal. 12. 3, 4. It is therefore moſt wholſome for Magiſtrates and Officers in Church and Common-wealth, never to affect more liberty and authority then will do them good, and the People good; for what ever tranſcendant power is given, will certainly over-run thoſe that give it, and thoſe that receive it: There is a ſtraine in a mans heart that will ſometime or other runne out to exceſſe, unleſſe the Lord reſtraine it, but it is not good to venture it: It is neceſſary therefore, that all power that is on earth be limited, Church-power or other: If there be power given to ſpeak great things, then look for great blaſphemies, look for a licentious abuſe of it. It is counted a matter of danger to the State to limit Prerogatives; but it is a further danger, not to have them limited: They will be like a Tempeſt, if they be not limited: A Prince himſelfe cannot tell where hee will confine himſelfe, nor can the people tell: But if he have liberty to ſpeak great things, then he will make and unmake, ſay and unſay, and undertake ſuch things as are neither for his owne honour, nor for the ſafety of the State.☞ Note. It is therefore fit for every man to be ſtudious of the bounds which the Lord hath ſet: and for the People, in whom fundamentally all power lyes, to give as much power as God in his word gives to men: And it is meet that Magiſtrates in the Common-wealth, and ſo Officers in Churches ſhould deſire to know the utmoſt bounds of their own power, and it is ſafe for both: All intrenchment upon the bounds which God hath not given, they are not enlargements, but burden and ſnares; They will certainly lead the ſpirit of a man out of his way ſooner or later. It is wholſome and ſafe to be dealt withall as God deales with the vaſt Sea; Hitherto ſhalt thou come, but there ſhalt thou ſtay thy proud waves: and therefore if they be but banks of ſimple ſand, they will be good enough to check the vaſt roaring Sea. And ſo for Imperiall Monarchies, it is ſafe to know how far their power extends; and then if it be but banks of ſand, which is moſt ſlippery, it will ſerve, as well as any brazen wall. If you pinch the Sea of its liberty, though it be walls of ſtone or braſſe, it will beate them downe: So it is with Magiſtrates, ſtint them where God hath not ſtinted them, and if they were walls of braſſe, they would beate them downe, and it is meet they ſhould: but give them the liberty God allows, and if it be but a wall of ſand it will keep them: As this liquid Ayre in which we breath, God hath ſet it for the waters of the Clouds to the Earth; It is a Firmament, it is the Clouds, yet it ſtands firme enough, becauſe it keeps the Climate where they are, it ſhall ſtand like walls of braſſe: So let there be due bounds ſet, and I may apply it to Families; it is good for the Wife to acknowledg all power and authority to the Huſband, and for the Husband to acknowledg honour to the Wife, but ſtill give them that which God hath given them, and no more nor leſſe: Give them the full latitude that God hath given, elſe you will finde you dig pits, and lay ſnares, and cumber their ſpirits, if you give them leſſe: there is never peace where full liberty is not given, nor never ſtable peace where more then full liberty is granted: Let them be duely obſerved, and give men no more liberty then God doth, nor women, for they will abuſe it: The Devill will draw them, and Gods providence leade them thereunto, therefore give them no more then God gives. And ſo for children; and ſervants, or any others you are to deale with, give them the liberty and authority you would have them uſe, and beyond that ſtretch not the tether, it will not tend to their good nor yours: And alſo from hence gather, and goe home with this meditation; That certainly here is this diſtemper in our natures, that we cannot tell how to uſe liberty, but wee ſhall very readily corrupt our ſelves: Oh the bottomleſſe depth of ſandy earth! of a corrupt ſpirit, that breaks over all bounds, and loves inordinate vaſtneſſe; that is it we ought to be carefull of.
Thirdly,Ʋſe 3. it may teach us to obſerve the hand of God in all the vaſt out-runings of the Sonnes of men: when you ſee men outragious beyond all power, wonder not at the matter, for he that is above is higher then the higheſt, and he regardeth it, Eccleſ. 5. 8. A man would wonder that a Biſhop ſhould take upon him to controul all the Churches, and in very deed all the Common-wealths and Nations of the world, and that in ſuch high things both in nature and meaſure, that a man would think it were not poſſible for a mortall man to undertake ſuch a vaſt enterprize, yet they have done it, the Pope hath done it, and the Biſhop of Rome hath done it, but wonder not at it, for he that is higher then the higheſt hath given him this power, John 3. 27. not given it him in an Ordinance, but in his common Providence; This tranſcendant power that he is able to carry all before him without controll; it is a ſtrange power, he may ſay what he will, and doe what he will, for ſo many moneths, the time indeed is limited. So that it will be of this uſe to us, if we ſee men outrageous, and break bonds beyond meaſure is any common-wealth or Church, our way is to ſee Gods hand in it, and to look up to him to muzzle that power: He is able to bridle the high King of Aſſyria, that whereas he ſpake great things, what is the God of Iſrael that he ſhall deliver you out of my hand; the Lord can put a bridle in his noſtrills and bring him back the way that he came. And therefore when men ſpeak great things againſt us, from any part of the world, know, that he that is higher then the higheſt regardeth, and our eyes muſt be to him, that he will muzzle ſuch, and take order to cut them off. The Lord will cut out the tongue that ſpeaketh proud things, Pſal. 12. 4. He hath promiſed to doe it, and he will doe it effectually. You have two places where the Lord uſeth the word to muzzle, the one is about the Sea, Marke 4. 39. the other is ſpoken to the Devill, Mark 1. 25. Hold thy peace, it is tranſlated; but the word in the Originall is, be thou muzzled: Thou ſhalt not muzzle the mouth of the Oxe that treadeth out the Corne; it is the ſame word: It ſhews that the Lord hath a muzzle for the great Sea, and a muzzle for the Devils of hell, when we have to deal with them: If it be the great King of Aſſyria, he will put his bridle in his noſtrils, and make him return back the ſame way he came: the Lord is above all; when they are above the reach of men, they are not above him; he ſits in heaven, and laughs them to ſcorn. Thoſe that have been moſt inſolent in blaſpheming, all Turkiſh or Popiſh blaſphemies, the Lord will muzzle them: In the mean time it it our part to ſanctifie his name that gives this vaſt liberty, that for ſo long they ſhall ſpeak great things, and no longer.
Fourthly,Ʋſe 4. it may teach us that there is a proneneſſe in our natures, to abuſe all the providences of God, whether of ſpeciall mercies, or ſpeciall judgements; and it warns us to beware of the ſame, in the enjoyment of any mercy, or in feeling of any ſtroak of God upon us: Here was this Beaſt, ſo wounded in one of his heads, as it ſeemed to be deadly; he was again healed: The Lord viſits this Church with a deadly blow, by acts of his juſtice; and he alſo viſits it with great deliverances, and acts of his mercifull providence, and when he hath done, ſee his great admiration, and adoration, would you not think this ſhould melt the heart of a Beaſt? but the Oxe knowes his owner, ſaith the Lord, and the Aſſe his maſters crib, but Iſrael doth not know, my people doth not conſider, Iſa. 13. Though this deadly wound be healed, to the admiration of the world, yet conſider what little uſe he makes of it; when he gives him power to doe what he will, what doth he? He opens his mouth to ſpeak great things, and blaſphemies, and he makes war with all the Saints of Heaven: he doth much abuſe his glory. He was knocked on the head, becauſe he would affect ſuch vaſt Authority to be Pontefex Maximus; the Lord cracked his Crown, breaks the head of this enemy, and wounds the hairy ſcalpe of ſuch as go on in wickedneſs: He heals him again, and gives him great power; but what doth he with it? He abuſeth it againſt God, and againſt the Church of God, and ſpeaks great things, even blaſphemies: So there is a nature in us that will abuſe every mercy of God, to the corrupting of our hearts, and every judgment of God, and every deliverance from that judgement; one would not think what wofull diſtempers there are in our natures. If a body be ſtuft with choller, it will turne the whole body to feed the humour: So it is with us, we turne all the providences of God into diſtempers and outragious licentiouſneſſe.
But you will ſay, he was a Beaſt, and the Church a Beaſt; we hope Chriſtians ſhall do better.
See it in Hezekiah, when the Lord had wrought great deliverances for him, brought the Sunne ten degrees back, and avenged him of his Enemies; afterwards he recovered him from ſickneſſe, when his ſoule was brought to the jaws of death: yet when the Princes of Babylon ſent to him to enquire of the wonder, that was done in the Land, God left him to try him, that he might know what was in his heart, and then he ſhews them his great Treaſures, and works, and fortifications, that he had throughout his Kingdome: and it is ſaid, He rendred not according to the benefits done unto him, for his heart was lifted up, 2 Chron. 32. 25. 31. You ſee good Hezekiah is apt to forget ſickneſſe: It argues the depth of the body of Sinne which is not onelyonly in wicked men (ſuch as theſe proud Prelats be) but in the Godly, in thoſe that are moſt eminent in Grace, they are not able to bear great Sailes; if God ſhews us mercy and judgement, it is a wonder to ſee what poore work we make.
Many a carnall heart will ſay, if he be delivered from ſickneſſe, or if he be at Sea in danger, if he get a ſhore; or if in Priſon, if he get but liberty, God and men ſhall ſee what a new man he will be: O the bottomleſſe depth of a deceitfull heart! let the Lord chaſtiſe us, and raiſe us up again, we forget our humiliation, and grow to exaltation; and if God helpe us a little, we grow to ſuch out-runings of ſpirit as we exceed therein: no gift that a man hath, no ordinance of God, but he will thus abuſe. And therefore we have cauſe to ſit down in duſt and aſhes, that we ſhould abuſe ſuch mercies as we dayly partake in.
Fiftly,Vſe 5. ſince this is the nature of wicked men, let God give them but liberty, and men give them liberty, and they will take it to the full: let God give a mouth, he will ſpeak great things; and if he have liberty to ſpeak great things, he will ſpeak great blaſphemies, againſt God, and his Tabernacle, and the Saints: Then this will be a ſhame to Godly men, if the Lord give us great things, a mouth to ſpeak all the good we can, and liberty to do all the good we can, if we doe not open our mouths and hearts to be ſpeaking and doing all the good we can; It is not for us to ſtand ſnorting out the time which God hath carved out for us, but if a beaſt have this liberty; if you tether a Beaſt at night, he knows the length of his tether before morning; he will goe to the end of it before he have done: And you ſee this Biſhop the head of the Church, if God give him a mouth, he will open it: wicked men will take the utmoſt bounds of their liberty; will wicked men doe ſo? why ſhould not the children of God then, and all that fear his name take the like care to improve all their liberties, and power to doe all the good we can? doth God give a liberty for laying foundations, for eſtabliſhing juriſdictions, and liberty for well ordering our Families and Town-ſhips; if the Lord give us opportunities, why ſhould we want a heart to improve them? If the Beaſt hath a heart to improve his wickedneſſe to the utmoſt, why ſhould not we improve all our Talents to Gods beſt advantage, to make it our whole ſtudy to doe all which the Lord requires, that ſo we may bear plentifull witneſſe in our Generations to all the liberties the Lord hath betruſted us with. It is not for men that have received five Talents, that is to ſay, five opportunities, to render to God as thoſe that have received but one or two; To whom much is given of them will much be required, Luke 12. 48. And therefore is behooves us all, as to know the liberties of Church & Common-wealth, ſo to ſet hand and affection a work to be doing all the good we can: If it were the Beaſt, take a patterne from him (but they muſt go faſt that the Devils drives) he would improve all his liberty: And why ſhould they not goe faſt whom the Spirit of God drives, and improve the liberty they have of God. And therefore it is for us to doe all the good we can, and to leave nothing to thoſe that ſhall come after us, but to walk in the righteous ſteps of their fore-Fathers. And therefore let us not leave, nor give reſt to our eyes, till in Family, Church, and Common-wealth we have ſet a patterne of holineſſe to thoſe that ſhall ſucceed us.
Laſtly,Vſe 6. it may teach us a reverend uſe of the things of God, for all Blaſphemy againſt the name of God, or h…s Tabernacle, or thoſe that dwell in heaven, it is blaſphemy againſt God. It is ſaid here, there was power given to the Beaſt to ſpeak great things, and blaſphemyes: wherein did that lye? againſt Gods name, and againſt his Tabernacle, and thoſe that dwell in Heaven: So that blaſpheme any of theſe, and you blaſpheme God: blaſpheme the name of God, the Tabernacle of God, and thoſe that dwell in Heaven, whether Saints above, or Saints on Earth, and you blaſpheme God himſelf. And therefore it ſhould be farre from us to abuſe any ordinance or providence of God, for it is blaſphemie againſt God himſelfe; they are the name of God; Gods name is called on his providences: If we ſpeak evill of Gods ordinances or providences, as for a man to ſay, would to God I had never known ſuch a woman, it is blaſphemy; Gods wiſedome and righteouſneſſe hath ordayned it. If we be in diſtreſſe, or in any ſickneſſe, and we ſnarle againſt God, and mutter at our poverty and ſickneſs, it is to blaſpheme the name of God; all theſe are providences of God. To ſpeak evill of Churches, as if they were Congregations of Heriticks, or Schiſmiticks, or Congregations of Rebels, or Libertines, and Browniſts, and ſuch like, it is blaſphemy againſt the God of Heaven. Beſides, it is blaſphemy againſt the Body of Chriſt in the Sacrament, to think every Baker can make it, that is Popiſh blaſphemy. To ſpeak evill of the Saints of God on earth, to thinke to take liberty becauſe they are abſent; Our tongues are our owne, who is Lord over us: Little do we know how tender God is of his people: we cannot ſpeak evill of any in the Church, but we blaſpheme God: And ſo if we ſpeak evill of his providences, it is as much as if we ſpeak evill of God himſelf. And therefore how precious ought the name of God to be to us, to whom our names are pretious: It is but a ſcandall to a chriſtian brother, but it is blaſphemy to God, and therefore ſpeak not evill, as thinking it ſhall never come to his eare. If we ſpeak evill of Authority, of Churches, of Saints, or evill of them that doe evill, unleſſe you may take order to repreſſe it, the Lord himſelf looks at it as blaſphemy: and therefore we muſt not look at it as a light matter; our tongues are our own, and we may have liberty to ſpeak: I, you have liberty, but not to ſpeak blaſphemies, either ſmall or great. There is not the leaſt blaſphemy, but it is a great Sinne, and therefore greatly to be avoyded.