A34679:210
An exposition upon the thirteenth chapter of the Revelation by that reverend and eminent…
An exposition upon the thirteenth chapter of the Revelation by that reverend and eminent servant of the Lord, Mr. John Cotton ... ; taken from his mouth in short-writing, and some part of it corrected by himself soon after the preaching thereof ; and all of it since viewed over by a friend to him ... wherein some mistakes were amended, but nothing of the sense altered.
London: printed for Tim. Smart, 1656
Title page typeset from the transcription.
AN EXPOSITION Upon the thirteenth Chapter of the REVELATION. › Part
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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 ⟨p. 64⟩something unworthy of him, things incompatible to his divine nature, as in Acts 17. 29. It is blasphemy to ascribe to God likeness 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.
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 ⟨p. 64⟩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 himself of purpose to speak it: I will open my mouth in wisdom, 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.