Exposition of Job 38-42

THe Lord having spoken both of the quantity or greatness, and of the quality or stoutness of Leviathan; having also, made application of both, in the former part of the Chapter, he now proceeds to a more particular description of him.

We have here God speaking, I (saith the Lord) will not conceal his parts. There is a twofold opinion about the connection or dependence of this verse.

Some join it with the former, the eleventh verse; Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine. Now, in case any one should stand forth with that boldness as to tell the Lord, he had prevented him, he had been a fore-hand with God; Well, saith the Lord, if any will undertake this, if any man dares affirm, that he hath prevented me, I will not conceal his parts, nor his power, nor his comely proportion, I will do him no wrong, I will not shadow, nor obscure his worth; I will set him forth in his fairest colors, or paint him to the life, in all that he is, in all that he can say, or do, or show himself to be in such a contest with me, or in his undertaking me about this matter. And when that's done, I shall easily, and quickly convince him, or make him both see and confess, that he is a poor weakling, that he is nothing, or, if anything, vile, compared with me: For if I do but oppose to him the parts, powers, and comeliness of Leviathan, he will find himself over-matched. Thus, I say, some conceive the Lord referreth to the former words, as promising to him right, that should accept the challenge there made, and say, that he had prevented God, or had been aforehand with him.

Others give it thus, if any man shall venture to answer my challenge, I will not conceal his lies (so the word, by us translated parts, is rendered, Chap. 11.3.) nor his boasting words, not the rhetorical ornaments, nor the comely proportion of his speech, in pleading and arguing with me; all which will be found upon trial, to be but lies, vain flourishes, and mear sophistical fallacies.

But I rather take this verse as a general Preface to that which the Lord intended further to say, in the description of this mighty creature, Leviathan. As if he had said; O Job, that thou mayst be yet more fully convinced, how unable thou art to deal with this mighty fish; and mayst therein see, yet more clearly, how unable thou art to stand before my power, who have given both being and power to this creature, I shall go on, to give thee a more lively picture, a more particular narrative, a fuller character of him; and, as it were, anatomize this sea monster, in all his parts, powers, and proportions.

So then, in this context, and forward to the end of the 32d verse, we have the fourth part of the description of Leviathan, even, by the distinct parts of his body, together with the wonderful powers, effects, and operations that appear in them; as acted by that courage, stoutness, and greatness of spirit, with which God have clothed him.

The Hebrew is, I will not be silent about his parts. And when the Lord saith, I will not conceal, nor be silent, his meaning is, I will fully, largely, and evidently declare the parts, the power, and the comely proportion of Leviathan; I will view, as it were, all that is most observable in, and about him; I will do it exactly, not slightly, or perfunctorily, but like an Orator declare all his excellencies; I will not let slip, nor omit anything that is material or conducible to his commendation. So that, when the Lord saith, I will not conceal, he intends much more than he expresseth; As the Prophet also did ( Isa. 62.1.) when he said, For Zion's sake will I not hold my peace; meaning, that he would pour out his heart, and make a loud cry, in prayers and supplications for Zion's sake. That's the import of his words, I will not hold my peace: As also, of those ( verse. 6.) Ye that make mention of the Lord, or, ye that are the Lord's remembrancers (in the concerns of Zion) keep not silence. The meaning is, speak much for Zion. A man doth not keep silence, nor hold his peace, who speaketh only a word or two. But the Lord's remembrancers must speak to the full, much and often; they must urge him with many arguments, and plead hard, till he bring forth salvation in Zion. I urge this Scripture, as parallel to the Text in hand, where the Lord saith, I will not conceal, when his purpose was to speak copiously and largely.

And here the Lord setteth down three things concerning Leviathan, which he will not conceal;

First, His parts.

Secondly, His power.

Thirdly, His comely proportion. To these three heads, all that can be said of Leviathan is reducible.

I will not conceal his parts or members. This creature is made up of several heterogeneal parts or members. The word rendered parts properly signifieth the bar or bolt of a door, as also the boughs of a tree: There is a great elegancy in that metaphor, because the members of the body in any creature, are as so many boughs shot out from the stock of a tree. I will not conceal his parts.

But, what are the parts which the Lord mentions, or would not conceal?

I answer, The word parts, in our language and common speech, signifieth the inward abilities, and faculties of any man. We say, such a one is a man of excellent parts, or he hath good parts, that is, he is a wise man, an understanding man, a well-spoken man. But here in this place, the word parts notes only the limbs, members, and organs of the body, or the several pieces of the whole compages or frame of the body. Of these parts the Lord speaketh in the following part of the Chapter. And he speaketh,

First, Of his skin (ver. 13.)

Secondly, Of his jaws and teeth (ver. 14.)

Thirdly, Of his scales (ver. 1 • , 16, 17.)

Fourthly, Of his nostrils, eyes, and mouth (ver. 18, 19, 20, 21.)

Fifthly, Of his neck (ver. 22.)

Sixthly, Of his flesh all over (ver. 23.)

Seventhly, Of his heart (ver. 24.)

All these, if not more particular parts, the Lord mentions in this Chapter; and therefore he might well say, I will not conceal his parts.

Parts are one thing, and power is another. There may be great bodily parts, where there is but little power. That which maketh parts excellent, is when they are full of power, or when outward parts are accompanied with inward parts, which are the accomplishments of them. I will not conceal his power.

The Hebrew is, The word or matter of his power. Master Broughton renders, I will not conceal the speech of strength, that is, the matter of his strength. The Hebrew word signifies, not only a word, but matter, or thing; I will not conceal the things of his power. These powers are expressed afterwards.

First, In his nostrils; By his neefings a light doth shine, in the former part of the 18th verse.

Secondly, In his eyes; They are like the eye-lids of the morning, in the latter part of the 18th verse.

Thirdly, In his mouth; Out of his mouth go burning lamps, and sparks of fire leap out (ver. 19.) Heat riseth out of the vital power of any creature: Leviathans heat is so great, that it is called fire; and from thence, smoke goeth out of his nostrils, as out of a seething-pot, or cauldron (ver. 20.) yea, his breath kindleth coals, and a flame goeth out of his mouth (ver. 21.) All these expressions show the mighty heat within him.

Fourthly, In his neck (ver. 22.) In his neck remaineth strength. He hath not only a neck, but a strong neck.

Fifthly, In his heart (ver. 24.) His heart is as firm as a stone, yea, as hard as a piece of the nether mill-stone.

Sixthly, Such is his power, that he is terrible to others (v. 25.) When he raiseth up himself, the mighty are afraid. Yea,

Seventhly, Such is his power, That nothing can annoy him, the sword of him that layeth at him cannot hold, the spear, the dart, nor the habergeon (ver. 26.)

And Lastly, Such is his power, That he maketh the deep to boil like a pot, he maketh the sea like a pot of ointment: He maketh a path to shine after him: one would think the deep to be hoary (ver. 31, 32.) Thus the Lord describes, not only the parts, but the power of Leviathan. And in the Hebrew, the word is plural, powers, which intimates the greatness of his power, or that he is powerful in every part, each part being full of power.

There is a twofold power. First, of strength. Secondly, of authority. Leviathan hath no power of authority, though he be called a King over all the children of pride. But he hath a mighty power of strength; That's here intended, I will not conceal his parts, nor his power,

Or the grace of his disposition. That's the emphasis of the Hebrew. There is a twofold disposition;

First, Of the mind, which we commonly call a man's disposition.

Secondly, Of the body, which consists in the right placing of the parts, their symmetry order and proportion. Hence we translate fully, His comely proportion. Master Broughton renders it, The grace of his frame, that is, the due composition and feature of all the members of his body.

Some expound these words Ironically; As if when the Lord saith, I will not conceal his comely proportion, his meaning were his monstrous uncomliness. But by their leave; how great, or vast soever any creature is, there may be a comeliness, and proportion, or a due disposition of the members of his body, as well as of a lesser, or little one. There are three things which make up the complete natural comeliness of a creature. First, Distinction of members; there must be parts. Secondly, Strength, for the exercise of the parts. Thirdly, A due proportion of the parts one towards another; that's it which we properly call feature. There may be beauty, but no comeliness, without a due disposition or proportion of parts; and where there is a due proportion of parts, there is comeliness, how great soever any creature is. All these concur in Leviathan; First, parts; Secondly, power; Thirdly, proportion; and therefore he is, though a Monster for bigness, yet a comely creature. I will not conceal his parts, nor his power, nor his comely proportion.

Hence observe, First;

Whatsoever the Lord made, he made it (as 'tis said) in number, weight and measure, that is, exactly. The fowls of the Air, the beasts and creeping things of the Earth, the fishes of the Sea; all of them according to their kind, have excellent parts, power, and comeliness of proportion. David speaking this in general, brings it down to the particular under hand ( Psal. 104.24.) O Lord, how manifold are thy works (that is, the works of Creation) in wisdom hast thou made them all (all of them, even to the very Fly, are wisely made, in wisdom hast thou made them all) the earth is full of thy riches, verse. 15. So is this great and wide Sea, wherein are things creeping innumerable, both small and great beasts; there go the Ships, there is that Leviathan, whom thou hast made to play therein. Leviathan is made in wisdom, or wisely made; the wisdom, as well as the power of the great God is visible, in the making and composure of him.

Secondly, Observe;

I will not (saith the Lord) conceal his parts, &c. God (who is without parts) is seen in the parts of every creature, and therefore he hath not concealed their parts. Men do not light a candle (saith Christ, Mat. 5.15.) and put it under a bushel, but on a candlestick. God hath lighted a candle for us to see himself by, in making the parts of every creature, and he hath put that light on as many candlesticks, as he hath made discourses or discoveries of them in any part of the Scriptures; and that he hath done eminently in the latter part of this Book of Job.

Now if God be thus pleased in declaring the parts of natural creatures, How much more is he pleased in declaring the parts and excellencies, or those most excellent and amiable parts of the new creature! That is, the excellencies of man in his inner man. David saith ( Psal. 147.10, 11.) He delighteth not in the strength of the horse, he taketh not pleasure in the legs of a man. The Lord taketh pleasure in them that fear him, in those that hope in his mercy; and with them he is much taken: He is infinitely more pleased in speaking of their parts, and powers, and comely proportion, than in those of Leviathan, or of any the most comely and beautiful creature in the world. Jesus Christ could not conceal the parts, the power, not the comely proportion of his Spouse, that is, of his Church ( Cant. 4.1, 2, 3, 4.) Behold, thou art fair my love, behold, thou art fair, thou hast doves eyes within thy locks; thy hair is as a flock of goats that appear from mount Gilead; thy teeth are like a flock of sheep, that are even shorn, &c. Thy lips are like a thread of scarlet; thy speech is comely; thy temples are like a piece of a pomegranate within thy locks; thy neck is like the tower of David; thy breasts are like two young roes, that are twins, which feed among the Lilies. Thus Jesus Christ, you see, was so far from concealing, that he gave his divine rhetoric full scope to depaint all the lineaments, parts, powers, and comely proportion of his Spouse, the Church. Jesus Christ was so ravished with the beauty which himself had put upon the Church, that like an amorous wooer, he could not (if I may so speak) contain himself from crying up her comely proportion. The rarest bodily beauty takes the heart, and affects the eye of Christ, no more than the gastly appearance of a rotting carcase, unless he see spiritual beauty there too; and where he sees that, he is highly pleased, though the body, where such a soul lodges, hath an appearance as little attractive or desirable, as that of a rotting carcase.

Thirdly, Consider the reason why the Lord insists so much in declaring the parts and powers of Leviathan; the reason was, that God might declare his own power: it was not for Leviathans sake that God declared his parts, &c. but that he might declare himself in Leviathan.

Hence note;

The Lord chiefly proclaimed his own name, when he proclaimed the name of Leviathan ( Rom. 1.20.) The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead. The unseen God hath made all things, that he may be seen in them. When he makes a Comment upon his own works, why is it? but that he may make a Comment upon himself, and expound his own glory in them. And as the excellencies of the Lord are seen in the works of creation, so in the works of providence; and he hath therefore made so many declarations of them to us, that his power, wisdom, and justice may shine through them to us ( Psal. 75.1.) That thy name is near, thy wondrous works declare. And he said to Pharaoh (Exod. 9.16.) For this cause have I raised thee up, for to show in thee my power, and that my name may be declared throughout all the earth. All that the Lord doth to, or in the creature, is to get himself a name, and a glory; therefore let us give God the glory of his power, wisdom and goodness in all his works. It was the saying of one of the Ancients, A Pagan may deny that there is a Christ, but a Pagan cannot deny Almighty God. A Pagan may deny Christ, for that's merely matter of faith; but sense will lead a Pagan to believe there is a God, or some omnipotent power that hath wrought all these things. If we see a stream, that assures us there is a Spring or Fountain; if we see a goodly Palace built, that assures us it had a builder, a maker. And if the stream be full, what is the fountain? If the Palace built be great and magnificent, how great, how magnificent was the builder! Every house (as the Author to the Hebrews said upon another occasion, Chap. 3.4.) is built by some man, but he that built all things is God.

Fourthly, Seeing the Lord is pleased to read such a natural Philosophy Lecture upon this creature, we may take this Observation from it.

Why doth the Lord in this book, speak at large of them, and of their powers, but that we may take notice of them, and understand them? or that we should search and study them? What the Psalmist speaks concerning the works of providence, is true of the Lord's works in nature ( Psal. 111.2.) The works of the Lord are great. And ( verse. 4.) He hath made his wonderful works to be remembered; that is, that they should be spoken of and memoriz'd. And therefore having said at the beginning of the second verse, The works of the Lord are great, he adds in the close of it, Sought out of all them that have pleasure therein. His work is honorable and glorious, &c. The works of God are to be searched to the bottom (though their bottom cannot be found) by all those that have pleasure, and delight either in God, or in his works; and they therefore search them out also, because they increase and better their knowledge of God the Creator, by increasing and bettering their knowledge about the creature.

From the whole verse we may infer,

First, If God will not conceal the parts, the power, and comeliness of his creatures, then let not us conceal the power, the glory, and the excellency of God: Yea, let us with heart and tongue declare the glorious perfections of God, how holy, how just, how wise, how merciful, how patient and longsuffering a God he is. When God makes the creature known to us, he would much more have us know himself, and make him known. David's heart was set upon this duty ( Psal. 9.14.) Thou hast lifted me up from the gates of death, that I may show forth all thy praise, in the gates of the daughter of Zion. As if he had said, This, O Lord, was thy design in lifting me up from the gates of death, that is, from deadly dangers, or killing diseases, that I might declare thy praise in Zion's gates, or, that I might declare how praise-worthy thou art to all who come into the gates of Zion. And again ( Psal. 118.17.) I shall not die, but live, and declare the works of the Lord. In the 40th Psalm, which is a Prophecy of Christ, he speaks in the words of the Text ( verse. 10.) I have not hid thy righteousness within my heart, I have declared thy faithfulness and thy salvation, I have not concealed thy loving kindness and thy truth from the great congregation. As the Lord saith here concerning Leviathan, I will not conceal his parts, so saith the Prophet, I will not conceal his loving kindness and truth, &c. Which, as it is most true of Christ, whose work it was to do so, as also the end of all his works, so it showeth what we ought to do, and what should be the end of all our works, not to conceal the righteousness and goodness of God, but declare them in the great congregation. And as Christ declared the glory of the Father, so should we the glory of Christ. We read the Church engaged in this. As I shown before, Christ could not conceal the parts of the Church, so the Church could not conceal the parts of Christ ( Cant. 5.9.) There the question is put to the Church; What is thy beloved more than another beloved, that thou dost thus charge us? The Church being asked this question, will not conceal the parts, nor the power, nor the comely proportion of Christ her Beloved, but gives a copious Narrative of his gracious excellencies ( verse. 10.) My Beloved is white and ruddy, the chiefest among ten thousand; his head is as most fine gold, his locks are bushy, and black as a Raven; his eyes are as the eyes of Doves by the rivers of waters, washed with milk, and fitly set; his cheeks are as a bed of spices, as sweet flowers; his lips like Lilies, dropping sweet smelling myrrh; his hands are as gold rings, set with Beryle; his belly is as bright Ivory, overlaid with Sapphires; his legs are as pillars of marble, set upon sockets of fine gold; his countenance is as Lebanon, excellent as the Cedars; his mouth is sweet, yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem. Thus, as Christ concealed not the parts of the Church, so the Church concealed not the parts, the power, and comely proportion of Christ. And did we more consider who Christ is, and what he is, both in himself, and unto us, we should be more, both in admiring within ourselves, and in reporting to others, his parts, his power, and comely proportion.

Secondly, If God hath not concealed the knowledge of his creatures from us, if he hath not concealed the parts, &c. of Leviathan from us, Then certainly he will not conceal the knowledge of himself, and of his Son, from us. We may get to heaven, or be saved, though we know not the creatures thus distinctly; but without the knowledge of God in Christ, we know no salvation ( Acts 4.12.) If therefore the Lord hath acquainted us thus particularly with the knowledge of the creatures, which is an inferior and not so necessary a knowledge, doubtless he hath acquainted us with the knowledge of himself, which is altogether necessary. This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent (John 17.3.) It is an useful knowledge to know the creature, to know the Leviathan; but it is of absolute necessity to know God the Father, Son and Spirit. God hath not concealed himself from us, nor his will from us, neither what he would have us do and believe, nor what he will do for us. The Apostle Paul could say to the Church at Ephesus, I have not shunned to declare to you the whole counsel of God (Acts 20.27.) The Lord hath not shunned to declare his counsel for our direction, for our instruction, for our caution, and for our consolation; he will not conceal the knowledge of himself from us, in what is needful for us to know unto salvation.

The Lord having thus prefaced his purpose to declare the parts, &c. of Leviathan, comes in the next words to declare his parts.

That is, his garment. The word rendered face is redundant. As to fly from the face of a man, is to fly from a man; and to fly from the face of the sword, is no more than to fly from the sword. The face of anything strictly taken, is the superficies of a thing, or that which is uppermost. The face of the earth is the upper part of the earth, not the whole earth. But here the face of Leviathans garment, is his whole garment.

But then the question is, what is this garment? I may give you a fourfold answer.

First, Some learned Interpreters are of opinion, that the Sea itself is here intended by this garment, because the Whale doth, as it were, wrap himself in the waters, as we do in a garment. The Sea is his garment, saith Mr. Broughton; who can take that from him, and bring him to Land?

Secondly, Others conceive, that by this garment, we are to understand, the skin of the Leviathan. The natural garment of every creature is his skin. At first man's, not only natural, but only garment, was his skin, and afterward his artificial garment was made of skins. Who can discover the skin of the Leviathan? that is, who can fley off his skin, and so strip him of his garment?

Thirdly, Others who interpret this garment, the skin, yet conceive it spoken, not of the skin of his whole body, but the skin about his face, and which hangeth over his eyes, which no man is so hardy (unless he be fool-hardy) as to open and take away.

Fourthly, Some take these words as a proverbial speech, who can take away a piece of his skin, or touch his skin? As we commonly say of a proud and wrathful man, who dares touch him, or pull off so much as a single hair from his beard?

I shall pitch upon the second interpretation, that by the garment of Leviathan is meant his skin, which is his natural garment. There are many remarkable things spoken afterwards in this Chapter, about the skin of Leviathan; Here 'tis called his garment.

Whence note;

The Whale hath his garment; he could not abide the water without it. All trees and plants have a garment, the rind or bark; they could not abide the air without it. Every beast and bird hath a garment; they could not abide either heat or cold without it. 'It is said of man in the state of innocence, that he was naked ( Gen. 2.18.) And the man and the woman were both naked, and were not ashamed: yet they were not quite naked, they had a natural garment, though not an artificial one, their skin; yea, they had a better natural garment than their skin, their innocence, and that was the reason, why they were not ashamed. Since the Fall, man's natural garment is not enough to keep him from either cold or shame, he must have an artificial garment over that; nor is any artificial garment, how thick, or rich, or costly, or fashionable soever, enough to keep him from shame, he must have a spiritual one; he must (as the Apostle exhorts, Rom. 13.14.) Put on the Lord Jesus Christ; he must put on the new man, which after God is created in righteousness and true holiness (Eph. 4.24.) else he hath reason to be ashamed. All are naked, till they put on this garment, Christ and his Graces. And they that have put on this garment, shall be clothed with the garment of joy and glory. Being clothed thus, we shall not be found naked, as the Apostles word is (2 Cor. 5.3.) The Lord hath bestowed a garment upon every creature, and upon man, garments of beauty and glory. Who can discover the face of his garment?

There is much contending about the meaning of these words, or what is meant by this double bridle; but I shall not make any stay about it.

The text may be read thus: Who can come within his double bridle. The Geneva translation is near ours; Who can come to him with a double bridle? But what is this double bridle?

First, Some understand this double bridle as a part of Leviathan. Who can come to his double bridle? or into the doubling of his bridle? As the verdure or greenness of grass is put for green grass, so (say some) the duplicature or doubling of his bridle, is nothing else but his double bridle, that is, his jaws or mouth, which have some resemblance to a bridle when they are opened, or at their end. Now according to this reading, the meaning is, who dares come within his lips or jaws, which look like a double bridle? Surely no man dares make such an adventure, seeing his jaws are so vast, or wide, and terrible, that it may even strike a man of courage with terror, or into a fit of trembling to look into them.

Secondly, Others (because the jaws are spoken of afterwards) understand this double bridle, of anything which man may attempt to put into his jaws to subdue him with; as if it had been said, who can coerce or bridle him, though he have never so strong a bridle, though he have a double bridle? The word rendered bridle, properly signifies the rein of a bridle. There are two words by which a bridle is expressed, the one signifying the bit, which is put into the mouth of a horse, the other the nead-stall and reins, which a horseman holdeth in his hands. Here we may take it for the whole bridle, and that the strongest bridle, as we render, a double bridle: As if it had been said, who dares come near Leviathan, as we commonly do to a horse, to put a bridle into his mouth? who will undertake to halter or bridle him, with all his skill and strength? Thus the Relative His doth not respect Leviathan, but the man who comes to bridle him: And this is most probable, because, if by the double bridle we understand the jaws of Leviathan, this would be the same with what is spoken plainly in the next words.

The Lord compareth the gaping jaws of Leviathan to doors, to which also the lips are compared in Scripture ( Psal. 141.3.) Keep the door of my lips. As by a Metaphor our lips are called doors, so Leviathans jaws bear the similitude of a two-leave'd door; which, who can open? This seems to carry on the allusion to a horse, whose mouth must be opened before he can be bridled. Who can force Leviathan to gape, that he may put a bridle into his mouth? That which is said of him in the latter part of the verse, may make any one afraid to do so, for

His teeth are not to be meddled with, they are so terrible. As the holy Prophet said to Pashur, that false Prophet, Thy name shall be called Magor Missabib, terror round about (Jer. 20.2.) So the teeth of the Leviathan are terror round about. If any one come near him, he will see reason enough to be afraid. His teeth are terrible. Dread dwells round about his teeth; and why so? why are his teeth so terrible? Surely, because they are so hurtful, he being able to tear any man to pieces with, or to break a man's bones with his teeth.

Hence note;

The teeth of Leviathan are terrible round about, because he can soon crush those that come near him with his teeth. Now, if that be terrible, which we see can hurt us? let us remember how terrible the unseen God is! His teeth (as I may say) are terrible round about. The Apostle tells us so, while he saith (2 Cor. 5.11.) Knowing the terror of the Lord (that is, knowing how terrible the Lord is) we persuade men. God loves to save, but he can destroy us, sooner than Leviathan can crush us, were we between his teeth. The consideration of the terribleness that is in any creature, should lead us to consider how terrible the Lord is to those who provoke him. Are the teeth of a Leviathan, or the teeth and paws of a Lion te • rible? is the sting of a Serpent, or the poison of Asps terrible? how terrible then is the wrath of God! As what is sweet, and comfortable to us in the creature, should lead us to consider how surpassing sweet and comfortable God is; so that which is dreadful, and terrible in the creature, should lead us to consider how dreadful and terrible God is. And as it is good for us, often to say unto ourselves, O how good is God! so to say, O how terrible is God! Yea, David would have us say so unto God ( Psal. 66.3.) Say unto God (that is, acknowledge with admiration) how terrible art thou in thy works! And ( ver. 5.) Come and see the works of God; he is terrible in his doings toward the children of men. Yea, God is terrible to his own people ( Psal. 68.35.) O God! thou art terrible out of thy holy places, that is, out of the Church and Church assemblies: the Lord many times declares himself very terribly in those sacred assemblies. How terrible was God in his Church, when he devoured Nadab and Abihu with fire, for offering strange fire before him, which he commanded not! ( Levite. 10.1, 2.) How terrible was the Lord out of his Church, when he struck Ananias and Sapphira dead! ( Acts 5.5, 10.) how terrible was the Lord out of his holy place, the Church, to the Corinthians! concerning whom the Apostle saith (1 Cor. 11.30.) For this cause (that is, their unworthy partaking of the Lord's Supper) many are weak and sickly among you, and many sleep. God deals terribly with those who are not regardful of him, who prepare not themselves with due and reverential respect to his holiness, for holy duties. He is a jealous God, and he will not hold them guiltless (that is, he will hold them very guilty, or deal with them as with guilty persons) who take his Name in vain (Exod. 20.7.) When the Law was given, so terrible was the sight, that Moses said, I exceedingly fear and quake (Heb. 12.21.) The Lord appeared thus terrible at the giving of the Law, to show how terrible he will be to sinners, who transgress the Law, and repent not of, nor turn from their sins and transgressions; yea, the Lord (for their trial) shows himself very terrible to good men, to broken-hearted and repenting sinners. Heman had long and sad experience of this ( Psal. 88.15.) I am afflicted, and ready to die from my youth up: while I suffer thy terrors, I am distracted. And for this Job made that grievous complaint ( Chap. 6.4.) The arrows of the Almighty are within me, the poison whereof drinketh up my spirit, the terrors of God do set themselves in array against me. Now if the Lord make such a terrible war upon Saints, if he terrify them, even till he hath distracted them; how will he draw up his terrors as an army, or his army of terrors, in battle array against the wicked and ungodly! How often doth the Lord express himself by terrible things against such? As he sometimes destroyeth sinners secretly, or without any appearare: of terror ( Hosea 5.12.) I will be unto Ephraim as a moth. So often openly, he comes upon them as a Lion, or as a Bear, ( Lament. 3.10.) He was unto me as a Bear lying in wait, and as a Lion in secret places. The Lion and Bear often lie close, and in secret places, to wait for their prey; but they no sooner get them within their reach or danger, but they rise up and devour them openly.

Again, if we are afraid to meddle with terrible things? how should we fear to meddle with sin! Sin hath terrible teeth, it will bite like a Serpent ( Prov. 23.32.) and tear like a Lion. 'It is sin that maketh all things terrible to us. God himself is not terrible, but as we are sinners: sin hath made all things terrible, and troublesome to us that are so. The teeth of Leviathan had not been terrible to man, if man had not sinned against God. His teeth are terrible round about.

Beza seems to object from this part of the description of Leviathan, that the Whale cannot be meant by Leviathan, because the Whale hath no teeth.

I answer, First, Though Whales, catched by our Sea-men, have no teeth properly taken, yet they have somewhat which is Analogical to teeth, they have that in their mouths, which is as terrible as teeth.

And secondly, Naturalists tell us, and Beza himself confesseth, that there are many fishes of the Whaley kind, which have very terrible teeth. And though Bochartus insisteth much upon the teeth of the Crocodile, which for number are threescore, and for their nature terrible enough; yet he doth not at all improve this part of Leviathans description against the Whale, which, I suppose, he would have done, had he found it unapplicable to the Whale.

Now as Leviathan is armed with teeth, as offensive weapons, to hurt others, and to be a terror to them, so with desensive arms to secure himself from hurt, as it followeth,

In these three verses Leviathan is described. First, By the confidence which he hath in his scales; they are his pride, being like bucklers of brass. Secondly, By the natural closeness of his scales; so close they are, as if sealed, that no air can come between them. Thirdly, By the indissolubleness of his scales; they are joined so fast one to another, that they cannot be sundered.

The strong sheilds have pride, saith Master Broughton; that is, his scales, which are as so many sheilds for his defense, are his pride. The word is not elsewhere rendered scales, but strong pieces (Chap. 40.18.) and here it may be rendered, strong pieces of sheilds, scales resembling shields, both in their fashion and use.

His scales are his pride, that is, he is proud of his scales. Whatsoever any man is proud of, may be called his pride. If a man be proud of his riches, then his riches are his pride; if of his parts, then his parts are his pride; if of his strength and beauty, then strength and beauty are his pride. Leviathan's scales are his pride, that is, he is proud of his scales.

Here again it is objected, as before about teeth, The Whale hath no scales, therefore Leviathan cannot be the Whale. The learned Bochartus insists much upon this argument against the Whale, proving also by many authorities (which is clear to sight in those carcasses of Crocodiles which are among us) that the Crocodile hath great and strong scales, and those very closely laid, or joined together. The objection hath much weight in it, yet these two answers are given to it.

First, Though Whales taken in these parts of the world have no scales, properly so called, yet they have a very thick and hard skin, resembling scales. The skin of the Elephant, and of the Whale, is extreme hard, and almost insensible, said the Oracle among Physicians.

Secondly, It is reported, that some Whales, or Whales in some parts of the world, have huge scales. There was seen cast up upon the sea-shore (saith one) a monstrous fish, of fifty cubits long, which had scales all over of a cubit thick. These were strong scales indeed: and though we have not known or heard of any such in these parts of the world, yet who can say knowingly there are none such in any part of the world, as literally answer the description of Leviathans scales. I grant, that the three exceptions, which Bochartus takes against the testimony of Nearchus are very considerable. First, That he stands alone, and is but a single witness. Secondly. That he doth not say he saw such a whale, but only heard it of certain Mariners, who said they saw such a one; which sort of men are not always to be credited. And he adds, Thirdly, That though Nearchus should have said, that himself had seen such a Whale, yet little credit were to be given him, he being an Author of no good credit. These considerations, I confess, may somewhat weaken the testimony of Nearchus; yet I see no reason, why they should utterly infringe and disable it. For, first, one man may speak truth in itself, as well as two or three, though the testimony of one be not so authentic to others, as the testimony of two or three. Secondly, • hough some Mariners over-reach in their repo • ts, yet it doth not follow that they did so from whom that report came. And, Thirdly, Though Nearchus be justly charged with failing, and falseness in some things, yet none can say, his whole book is nothing else but a bundle of lies. And if there be any truths in his writings, as, I suppose, no man will deny, but there are many; then why this report of a Whale, or mighty fish, of that kind, with great scales, may not be reckoned among the truths contained in his writings, rather than among the lies, let the Reader judge.

Now though it be questioned, what animal this Leviathan is? yet 'tis out of question, that he hath scales upon him, or that which amounts to scales; For (saith the Lord) His scales are his pride.

Some render the words thus; The majesty of his scales is like strong shields. He is like a Curassier or an Horse-man, armed Cap-a-Pe, or all over. But I shall abide in our own reading, His scales are his pride, or his hight; his spirit is heightened by them.

Hence note, First;

Pride strictly taken, is proper to man; yet there is more than a shadow of pride in brutes. Even as a man is proud of fine new clothes, so is a horse of his trappings; or as a man is proud of a strong glistering shield, so is Leviathan of his scales. And I may safely say, that as some beasts are proudish, so all proud men, so far as they are proud, are brutish. It is not for want of grace only, but for want of a due exercise of reason, that any man is proud.

Secondly, Note;

Why are Leviathans scales his pride? 'It is because they are so strong and close, that he thinks himself safe from all injuries under their shelter. The word properly signifieth a buckler of molten brass. They who are armed with such a defensive weapon, fear neither sword nor spear. Any great enjoyments or attainments, are occasions of pride. The Peacock is proud of his feathers, and the horse of his strength; and men are proud of their riches and worldly abundance (1 Tim. 6.17.) Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches. Some good men, no sooner get a few golden scales, or their scales a little gilded, but they begin to be proud; therefore the Apostle gave Timothy that charge, to warn such rich men as professed the true faith of the Gospel, to take heed of high-mindedness. And as men are apt to be proud of their riches, so are women of their beauty, and the learned of their knowledge, and the wise of their understanding, and great men of their power, and godly men (if they have but gifts beyond their brethren) are apt to be proud of them: And as some are proud of the gifts given them by God, so many are proud of the gifts given by them to men, I mean, of their good deeds or works of charity. Salvation (saith the Apostle, Ephes. 2.9.) is not of works, least any man should boast. If salvation were by working (either by works of grace, or gracious works, towards God, or works of charity towards men) men would be boasting, which is properly the work of pride. Again, men are very apt to be proud of their privileges. The Nation of the Jews, how proud were they of that privilege, that they were Abraham's children, that they had the Law and Temple: Whence the Apostle left that serious admonition to the Gentiles ( Rom. 11.20.) Because of unbelief they were broken off, and thou standest by faith; be not high minded, but fear. Do not pride yourselves in your privileges as they did, lest you also be broken off as they are. Lastly, some have been proud, even of their graces; that of the Apostle argueth it (1 Cor. 4.6, 7.) Who hath made thee to differ? (thou hast grace, and another hath none; who hath made this difference between thee and him? hath not God?) what hast thou, that thou hast not received? why then dost thou boast as if thou hadst not received it? Even they that have received grace, are in danger of boasting, as if they had not received it. I may say, as of all proud men, so of all men, who are but touched with pride, as here it is said of Leviathan, Their scales (some attainments or other) are their pride. And hence we may infer, If great attainments are an occasion of pride; then

Let us pray for an humble heart in high enjoyments and attainments. If you have strong scales, much strength about you, or in you, beg hard for humility; be not like Leviathan, let not your scales be your pride. His scales are his pride,

Things straitly sealed up, can hardly be parted. How close the scales of Leviathan are, is further shown,

The Lord doth not say, you cannot put a straw, or a hair between, but no air can come between. The air is the most subtle thing in nature; the air passeth through not only little crannies, but imperceptible pores; yet the juncture of Leviathans scales is so close, that the subtle air cannot pass between. The next verse is only an hightning of the same thing.

Scales are lapit one over another, like the tiles of an house, they stick like boards glued. The Hebrew is, they are joined a man to his brother. 'It is common in that language to call two things joined together a man and his brother, or a woman and her sister. Thus ( Exod. 25.20.) And the cherubims shall stretch-forth their wings on high, covering the Mercy-seat with their wings, and their faces shall look one to another; The Hebrew is, shall look a man to his brother. Again ( Exod. 26.5.) Moses giving direction about the loops, for the curtains of the Tabernacle, saith, Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain, that is, in the coupling of the second, that the loops may take hold one of another; The Text is, a woman of her sister. Thus union is expressed, because 'tis supposed a man and his brother, a woman and her sister, keep near together in love. Leviathans scales are joined as close together as a man and his brother, or as a woman and her sister, that is, they are most closely joined, or as some take the allusion, they stick together as prisoners, that are linked and chained one to another. This union or closeness of Leviathans scales, shows both his strength and his safety.

Hence note;

How cometh Leviathan to be so safe? his scales are close together. If he had never so strong scales, were they not joined together, they could be no safety to him; union makes everything stronger and safer. A company of arrows, bound up together, how strong are they? by which Sylurus invited his Sons to unity. Ahab, no doubt, had very strong armor, armor of proof, but it had joints in it (1 Kings 22.34.) And so, A certain man drew a bow at a venture, and smote the King of Israel between the joints of his harness. Death, the deadly arrow, made its entrance at the joints of his Armor. Weak things closely joined together become strong, and strong things wanting union prove weak. Satan is the strong man Armed, and the Scriptures of truth tell us, that Satan's kingdom is not divided, there is no casting out devils by Beelzebub. Satan and his agents stick together, as the scales of Leviathan, in opposing the kingdom of Jesus Christ ( Psal. 83.5, 6, 7.) They have consulted together with one consent, they are confederate against thee. Gebal, and Ammon, and Amalek, the Philistines, with the Inhabitants of Tyre, Assur also is joined 〈1 page duplicate〉 〈1 page duplicate〉 with them. These were all cleaving together, as close as the scales of Leviathan, in opposition to Israel. Herod and Pilate, once no good friends, laid down all their animosities, and cleaved close together, like the scales of Leviathan, to crucify Christ; and so have evil men, in all ages, to hinder the progress of his kingdom. It is said ( Revel. 17.12, 13.) of the ten horns (which are there expounded to be ten Kings) these have one mind. They who seldom agree in their own affairs, agree all in assisting the beast, as 'tis there said, These have one mind, and shall give their power and strength unto the beast. The Scripture takes notice of this their union, not as a good thing, but as a strange thing; that ten Kings, of different nations, of different interests and dispositions, should agree in giving their power and strength, that is, their civil power, the power of their kingdoms to the beast; that is, to uphold his kingdom, which is, doubtless, the kingdom of Antichrist. How may this shame those, who profess a love to, and themselves subjects of the kingdom of Christ, for their divisions! Godly men should cleave together, as the scales of the Leviathan which cannot be sundered, in that which is good. And are not their differences and divisions, their distances and breaches to be lamented? which are so very great and wide, that not only the thin circumambient air, but gross circumventing bodies, may come between them. So far are they oftentimes from cleaving together, in duty to God and man, like the scales of Leviathan, that they hang together (as we say) like ropes of sand. The Evangelist Luke speaks of a time ( Acts 4.32.) When all believers were like the scales of Leviathan, Then the multitude of them that believed (that is, all they that believed) were of one heart, and of one soul. Here they were not only joined, like the scales of the Leviathan, but they were joined, as if they were all but one scale. Godly men should carry it towards one another, as members of the same body, and acted by the same spirit. They who have relation to those seven ones mentioned ( Ephes. 4.4, 5, 9.) should labor to be one, should be found endeavoring (as 'tis there said, ver. 3.) To keep the unity of the spirit, in the bond of peace.

Further, by way of allusion. The lusts of carnal men in general, are like the scales of Leviathan, sticking so close to them, and one to another, that the Spirit of God, in the Ministry of his word finds no passage between, till he makes one; yea, hardness of heart, obstinacy and impenitency are expressed by this word ( Lam. 3.65.) Give them, O Lord (saith he) hardness of heart, thy curse unto them. Give them sorrow of heart; so our translation renders it. The Hebrew is, Give them a shield upon their heart. The word is the very same, which is here translated scales, the scales of Leviathan being as so many shields, so strong and thick, that nothing can enter. It is sad, when we have scales on our eyes. It was said of Saul, when in that vision he was stricken blind, that before he received his sight, scales fell from his eyes. Ananias being sent to him, said ( Acts 9.17.) Brother Saul, the Lord (even Jesus that appeared unto thee in the way as thou camest) hath sent me, that thou mightest receive thy sight, and be filled with the holy Ghost; and immediately there fell from his eyes, as it had been scales, &c. All men naturally have scales on their eyes. It is sad to have a scale on the eye, anything that doth hinder the sight of spiritual things; but how sad is it to have scales on the heart also! To all impenitent persons, their lusts are as so many scales and shields upon their hearts; and they have so many scales upon their hearts, and those such hard ones, that nothing but an Almighty power can make entrance or impression. None are in so much danger, as they that are fenced and armed with these scales. It is best for man to open a naked breast, to receive every stroke which the sword of the Spirit, the Word of God, makes upon him.

IN the former context, the Lord spake of the covering or skin, of the jaws and teeth, of the face and scales of this Leviathan. In this he proceeds yet further, to draw out the description of this vast creature.

First, By his strong neesings, verse. 18.

Secondly, By his shining eyes, in the latter part of that 18th verse.

Thirdly, By his flaming mouth ( verse. 19.)

Fourthly, By his smoking nostrils ( verse. 20.)

Fifthly, By his fiery breath ( verse. 21.)

Sixthly, By his stiff neck ( verse. 22.)

Seventhly, By the firmnness of his flesh ( verse. 23.)

Eighthly, By the firmness and hardness of his heart ( verse. 24.)

Ninthly, By a twofold effect of all these, even upon the mightiest of the sons of men, when he appears to them, or when they behold him in his motions.

First, He makes them afraid (verse. 25.)

Secondly, He causeth them to purify themselves, in the close of that verse. In these particulars we have a prospect of the whole context. I shall but lightly touch at the most of them, and a little insist upon the last, which we shall find most useful for instruction and admonition.

The four first verses hold out, upon the matter, the same thing, namely, the fierce and furious spirit of Leviathan, discovered in his neesings, eyes, mouth, nostrils, breath, all which are expressed by elegant metaphors, alluding to, or by comparisons made with light and fire, with lamps and sparks, with smoke and flame.

The first thing described in the former context, was Leviathans terrible head; the first in this, is the power of his brain. Naturalists teach us, that neesing is caused by the thin and subtle vapors included in the ventricles of the brain, which nature striving to expel and put forth, causeth that which we call neesing; So then, neesing is an effect of the expulsive faculty in the brain. The Jewish Rabbins have two observations about neesing.

First, They say, neesing is a good sign in prayer; and the reason of it, as I conceive, is this, because it shows there is warmth and heat in the brain, and some fervency of spirit in the duty. That's the reason (I suppose) why they say neesing is a good sign in prayer.

Secondly, Both they and others say, Neesing is a good sign in a sick man. We say commonly, Neesing is a sign of health, it shows a vigor and quickness in the natural spirits, residing in the brain.

But what are these neesings of Leviathan? They who hold Leviathan to be the Crocodile, say, when he is sunning himself, or lieth open with his face to the Sun, this causeth him to neese or sneese, and then his breath breaking out forcibly at his nostrils, is like a shining light. 'It is said also, that the Whale neesing, spouts out water, at those pipes or holes which he hath placed or made naturally upon his head or forehead (he hath a mouth (as it were) on the top of his head, not to eat with, but to spout out water with) as when a man neeseth, there comes out a vapor at his nostrils; so the Whale is supposed to neese, when he blows out showers of water through those pipes, up into the Air. The word by which the Whale is expressed in Latin, signifies this action, or, his spouting out water; and by these spoutings or neesings, we may say (as it followeth in the Text)

Because the water which he spouts up into the Air, with a great and vehement force, meeting, and as it were, mingling with the light there, looks like light, and hath a great brightness in it; so that this action of Leviathan, and the effect or concomitant of it, is as applicable to the Whale as to the Crocodile.

So we translate these words ( Job 3.9.) Let it not (that is, let not the night in which I was conceived) see the dawning of the day, or (as the Margin hath it) the eye-lids of the morning. Leviathans eyes are said to be like the eye-lids of the morning, because of the lightsomeness of them. Christ saith ( Mat. 6.22.) The light of the body is the eye. We may call it so in a double respect. First, because the eye is the most lightsome part of the body, or hath most light in it. Secondly, because the eye gives or lets in light to the whole body. They that want eyes, or their eye-sight, dwell in darkness. The eyes of Leviathan are not only light in themselves, but are like the eye-lids (that is, eyes) of the morning. But wherein doth this likeness consist? I answer, in two things.

First, His eyes are very great, in proportion to his head and body.

Secondly, His eyes are very clear. And so Leviathans eyes may be said to be like the eye-lids of the morning; First, in their greatness; Secondly, in their brightness or clearness. It is usual in Scripture to mention the morning light, when it would express the clearest light. The Prophet ( Isa. 58.8.) assuring the Jews of the greatest outward prosperity, in case they kept a true Fast, saith, Then shall thy light break forth as the morning. And when the Prophet Amos describes God, making the morning darkness (Chap. 4.13.) As also, turning the shadow of death into the morning (Chap. 5.8.) his meaning is, that the Lord can easily, and at pleasure, change a state of greatest prosperity, into adversity; and a state of deepest adversity, into clearest or highest prosperity.

But some may say, if the Lord intended to set forth the exceeding clearness of Leviathans eyes, it might seem more proper to have compared them to the light at noon-day, than to the morning light.

I answer, Though the light at noon-day is clearer than that in the morning, considered in itself; yet considering the morning light, with respect to its nearness or neighbourhood to the foregoing darkness, so we are more sensible of that than of the light at noon-day. Contraries placed near together, illustrate each other. For, as soon as the morning appears, light conveys itself all over the Hemisphear, and makes a wonderful change in the Air. The morning light coming suddenly, and immediately after dismal darkness, affects us more than the light at noon-day, though greater and clearer. Leviathans eyes shine bright, even like the eye-lids or eyes, that is, the light of the morning. The Ancients give report, that Dragons and Serpents have flaming eyes.

This (saith Bochartus ) is very true of the Crocodile, whose eyes are so bright, that the Egyptians used to paint a Crocodiles eye, when they would signify the morning light; whereas great Authors write, that the eyes of the Whale are even covered with the weight of their eye-brows, or with fat, and are little bigger than the eyes of some sort of bullocks; whence it comes to pass, that the Whale losing his guide, dasheth against rocks and Sea-shallows. Thus he. To which I shall only oppose the testimony of no inconsiderable Writer, who affirms of the Whales in the Seas of Norway, that their eyes in the night-time shine like a huge flame, so that the fisher-men, who are abroad at Sea, judge them to be great fires. And to what Bochartus saith of the Whale, that he is so dim-sighted when deep in the Sea, that he cannot find his way without a guide, I may reply from his own showing out of several Authors, that the Crocodile is no better at seeing when much under water, they teaching, that the Crocodiles eyes are dull while in the water, but out of the water very quick or sharp-sighted, as if then at last he recovered his eye-sight; and if so, he hath no advantage of the Whale in that particular.

That is, somewhat goes out of his mou • h like burning lamps and sparks of fire. This is a demonstration of the extreme natural heat of Leviathan: There's a continual fire in his mouth; then what is in the kitchen of his stomach, for the digestion and concoction of his meat? If sparks of fire leap out of his mouth, as out of the mouth of a furnace, then we may conclude, there's a great fire kept within.

We had fire before, and now comes smoke. We usually say, Where there's smoke there is some fire; and surely where there is so great a heat, there must be or hath been some smoke; Out of his nostrils goeth a smoke. What is smoke? 'It is air adust (say Philosophers) Much heat draws out the airy part of the fuel, and turns it into smoke. Leviathan having such a fire in his bowels, needs must smoke go out of his nostrils, which are as a double chimney to vent it; or to keep the metaphor in the Text, Smoak goeth out of his nostrils

The Hebrew is, a blown pot, because blowing makes a pot seeth quickly and fiercely. A Caldron is a great vessel, wherein much may be sodden or boiled at once, and boiling sends out a great fume or smoke. The Hebrew word rendered Caldron, properly signifies a copper or brazen Kettle, in which dying stuff is boiled for the colouring of cloth. It signifies also a pond, and so a great vessel like a pond; as that in the Temple was called a Sea, for its greatness.

This verse, with the former three, tend all to one purpose. Leviathans heat is so vehement, that his breath kindleth coals. The Hebrew is, His soul or life kindleth coals. The soul and life of irrational creatures is the same, and both are but breath, His breath kindleth coals; that is, his breath is so hot, that it will even kindle dead or unkindled coals. Mr. Broughton renders, His breath would set coals on fire. The breath of the Whale is not only compared to a great wind, issuing out of a pair of bellows, which soon kindleth a spark into a great fire, but is itself here compared to a fire by a strong Hyperbole, like that which concludes this matter.

That is, a heat as from a flame, or such a heat as a flame giveth.

These four verses may be improved for our use, in two things.

First, to inform us how terrible some creatures are. There is nothing which is not terrible in this; His mouth sends out a burning lamp, and sparks of fire; smoke goeth out of his nostrils, coals are kindled by his breath, and a flame goeth out of his mouth. What's the meaning and import of all this? not that Leviathan hath these, or doth these things indeed; but in his wrath (for this is the description of an enraged Leviathan) he appears as if he were nothing but heat, and would set the very element of water on fire, and turn the very billows of the Sea into burning flames.

Secondly, If the Lord hath put such a fierceness into this creature when he is angry, what is there in the Lord himself when he is angry! The Lord in his anger, is described like this Leviathan ( Psal. 18.7, 8.) Then the earth shook and trembled, the foundation also of the hills moved, and were shaken, because he was wroth (what follows?) There went up a smoke out of his nostrils, and fire out of his mouth devoured; coals were kindled by it. The words are almost word for word, the same with those in the Text. The Lord is set forth, as ushered by fire ( Psal. 50.2, 3.) Out of Zion, the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence, a fire shall devour before him, and it shall be very tempestuous round about him. Again ( Psal. 97.2.) Clouds and darkness are round about him (verse. 3.) A fire goeth before him, and burneth up his enemies round about; that is, he destroyeth his enemies in his anger, as if he consumed them by fire. Once more ( Isa. 33.14.) The sinners in Zion are afraid, fearfulness hath surprised the hypocrites; who among us shall dwell in the devouring fire? who amongst us shall dwell with everlasting burnings? Thus the Scripture speaks of the Lord in his wrath. And doubtless the flaming anger of Leviathan, when provoked, is but like a warm Sun-shine, compared with the provoked anger, and hot displeasure of God against presumptuous sinners. Who is able to abide his wrath? who (in sin) can dwell with those everlasting burnings? who (unpardoned) can stand before the devouring fire, and flames of the Lord's displeasure? Thus we have the discovery of Leviathans furious heat; he is all in a flame.

Now the Lord having shown what work Leviathan makes with his mouth and nostrils, which belong to his head, he comes next to his neck.

Leviathans head is strongly joined to the rest of his body, by his strong neck; yet some question whether the Whale hath any neck or no, because no distinction (which in other creatures is visible) appears between his head and his body. The learned Bochartus makes this another argument against the Whale, and a little reflects upon Diodate, who joining fully with him in opinion, that Leviathan is the Crocodile, yet lets go this hold, yielding that the Crocodile hath no more neck than the Whale, as the neck is taken strictly for that discernible distance between head and shoulders; and though he himself grants that several other Authors, by him alleged, say the Crocodile hath no neck, yet he answers, 'tis safer to credit Aristotle, who saith the Crocodile hath a neck, and gives this reason for it, because those animals which have no neck at all, cannot move their heads, whereas the Crocodile (by the testimony of Pliny and others) can turn his head upwards, or hold it up backwards to bite his prey.

To this some answer, and I conceive their answer may satisfy in this Point, That how little, or how undiscernable soever the space is between the head and the body of any animal, the very joining or coupling of them together, may be called his neck; and in that sense the Whale hath a neck as well as the Crocodile. To this I may add, that the shorter the neck of any animal is, the stronger it is; and that complies fully with what is here said of the neck of Leviathan,

The Hebrew is, Lodgeth. And so Mr. Broughton renders, In his neck always lodgeth strength; that is, he is always strong, very strong neckt; his neck is so stiff and strong, that strength itself may seem to have taken up its residence there: That's the elegancy of the Hebrew. So then, these words show the great strength of Leviathan. A stiff or thick neck, signifies both strength of body, and stoutness of spirit. Naturalists say, those creatures are very strong, that are thick neckt, as Bulls, &c. and they are weak that have thin slender necks. The Scripture intimates the stiffness and unyieldingness of man's will to the commands of God, by the stiffness of his neck ( Psalm. 75.5.) Lift not up your horn on high, speak not with a stiff neck; that is, with a neck that will not bow to the Lord's yoke, nor obey his commands. Humble ones bow their heads to worship God, and yield their necks to his will. For though to bow down the head like a bull rush for a day, be not the Fast which God hath chosen ( Isa. 58.5.) for that is but an outside repentance, and they who do so, may still remain stiff-spirited and pertinacious in their sins; yet the bowing of the head hath in it the appearance of a bowed or humbled heart, and a stiff neck is the badge of a proud impenitent one. To speak with a stiff neck, is to speak arrogantly. Hannah in her Song (1 Sam. 2.3.) useth this language to the stiff ones of the world, Talk no more so exceeding proudly; let not arrogancy come out of your mouth: we put in the margin, let not hardness come out of your mouth; that is, let it not appear at your mouths, that your hearts are hard, that your spirits are high and stiff; speak no more as if you were Leviathans, as if you could not bow your necks. 'It is good to have a neck strong to bear, but there is nothing worse than a strong neck that will not bow; yet the strength of Leviathans neck seems rather to imply his courage than his pertinency, as it followeth, In his neck remaineth strength,

There are three other readings of these words, which I shall name, and come to our own,

First, Some thus, In his neck remaineth strength, and before him danceth fear. Several of the learned insist much upon this translation, and their meaning is this; all that come near Leviathan, or within sight of him, are afraid; all the fish in the sea, and all the mariners upon the sea that see him, dance or hast away for fear, as if fear caused by him, triumphing over them, danced before them. He makes such a combustion by stirring the waters, and rolling in them, that be frights every living thing he meets with, none dare stand him.

Secondly, Master Broughton renders it thus, Before him danceth carefulness, that is, (as himself glosseth) he takes or hath no care, meeting with any fish to feed upon, that his taking thought is a gladness. He is so strong, that he knows he can master all the fish that comes near him, and can have prey enough for the taking, to satisfy his vast stomach, and fill his belly; therefore he takes no care for tomorrow, before him danceth carefulness. Christ saith to his disciples, take no thought for the morrow: It were well if such carefulness danced before us, as Leviathans cares dance before him. We say of some men, they sing care away; and all carking, heart-cutting, and dividing cares, should even dance away before all men. The Apostles counsel is (1 Cor. 7.32.) I would have you without carefulness, as much as to say, let carefulness dance before you, or put it from you; use the means, and be not solicitous about successes or issues. The mo • e we live by faith, the less we live in care, or the more our cares die; and they whose hearts are full of faith, cannot but have their heads emptied of cares. Some say, we have a great family, many bellies to fill, and backs to cloth, how can we be without carefulness? Consider one Leviathan needs more food than many families, yet he takes no care; God provides for him though he know it not, and will he not provide for those that know him? therefore let carefulness dance before you; That's a good reading for our use and comfort.

Thirdly, Others translate thus, before him passeth pennury. The meaning of that reading is; wheresoever Leviathan comes, he leaves nothing but pennury behind him, he devours all before him, and all little enough, scarce enough for him; all the fish he meets with all in the sea, he eats them up: the sea hardly affords enough to fill his huge belly, & satisfy his hungry appetite. As 'tis said of Behemoth, he thinks he can draw up Jordan, that is, all the waters of Jordan; so Leviathan thinks he can draw up the sea, that is, all the fish in the sea; so that, how much soever he meets with, he looks upon it as pennury, at most, as but enough for him. So that this translation, Before him passeth pennury, may have or bear these two interpretations: Either, First, That he makes all pennury where he comes; as its said of the Turkish wars, where the Grand Signiors horse treads, the grass will not grow, he treads down and spoils all; Or, as 'tis said in Scripture of those enemies, The land was before them like the garden of Eden, and behind them as a desolate wilderness. Or, Secondly, That he thinks all to be but pennury and scarcity (how plentiful soever it is) that is before him. That which may suffice many, is scarce a morsel, or a mouthful for him; as if all the fish in the sea could not serve him for a break-fast. As 'tis said of Alexander the Great, when he had conquered the known world, he was as hungry and sharp-set as ever, he looked upon all as pennury, and wished there were another world for him to conquer. Thus plenty is pennury to Leviathan, he is an insatiable gulf: that's a third reading; our own saith,

Sorrow is turned into joy before him. The meaning, I conceive, is this, Leviathan is so strong and powerful, such strength remaineth in his neck, that nothing can daunt him, or bring down his spirit, nothing can trouble him, much less terrify him, he fears nothing, he fears none; and if any object of sorrow present itself to him, 'tis presently his joy. That which hath greatest matter of sorrow in it, is to him matter of sport, or he makes a sport of it, he even rejoiceth in the midst of those things that makes others sad; he either makes nothing of them, or no such thing of them as they appear to others: Sorrow is turned into joy before him. It is said of that Land-leviathan Alexander the Great before mentioned, that he even leaped for joy, when he was engaged in great dangers and hazardous attempts; then he would say exultingly, Now I see danger suitable to the greatnss of my spirit. In such a sense it may be said here of Leviathan, sorrow is turned into joy before him. But whence was this? surely from his strength, and the confidence he had in it.

Hence note;

Leviathan is so strong that sorrow is turned into joy before him; how full of joy, or how joyful then is he! as Christ saith ( Mat. 6 23.) If the light that is in thee be darkness, how great is that darkness? so if our sorrow be turned into joy to us, how great is our joy? Some good men have found it so according to their faith, and most st • ong men hope it shall be so to them, according to their pre umption. A st ong man rejoiceth to run a race, whereas a weak man is afraid of it; going is grievous to him, much more running. Whatsoever we have strength to do, if we have hearts also to do it, we rejoice to do it; yea, we are so apt to rejoice in our carnal strength of any kind, that the Lord by his Prophet ( Jer. 9.23.) forbids it in every kind of strength, in strength of understanding, Let not the wise man glory in his wisdom; he forbids it also in strength of estate, Let not the rich man glory in his riches; and lastly, he forbids it in this particular strength of body, Let not the mighty man glory in his might. And there is great reason we should take heed of being found Leviathans in this, seeing none have been more oppressed and weakened with sorrow than they, who upon confidence in self-strength have thought themselves above it, or that it should certainly be turned into joy before them.

Further, It will not be unuseful to consider, That, as here it is said, Leviathans sorrow is turned into joy before him, so it is promised to, and the privilege of, all true believers, to have their sorrows, or that their sorrows shall be turned into joy before them ( John 16.20.) Verily, I say unto you (said Christ himself) that ye shall weep, and lament, and the world shall rejoice (here's the case of Christ's Disciples in this world, they shall weep and lament, that is, they shall have cause to weep, and many times shall actually weep and lament) but your sorrow shall be turned into joy. As ye shall rejoice in spirit under those dispensations which have the greatest occasion and matter of sorrow in them, or as Eliphaz said ( Job 5.22.) At destruction and famine ye shall laugh, ye shall laugh at destruction itself; so at last all the very matter of your sorrow shall be turned into joy. The most sorrowful things shall not now be able to swallow you up with sorrow, and at last you shall not know by any then present experience any sorrowful thing. All your tears shall be, not only wiped off from, but out of your eyes; Christ will then renew that miracle, in a metaphorical sense, which be once wrought in a natural, of which we read ( John 2.) he will turn water into wine; the waters of sorrow and tribulation, into the wine of joy and consolation. Which blessed privilege is also clearly prophesied ( Isa. 65.13, 14.)

Lastly, If by reason of Leviathans strength, his sorrow is turned into joy, surely the faithful, who have the Lord for their strength, may turn their sorrow into joy, into such joys, as none shall take from them, or turn back, or again into sorrows.

Thus far concerning the strength of Leviathans neck, and the effect of it, his joyful or merry life. The next words show him strong all over, or in all the parts of his body.

This compactness of Leviathans flesh argues an universal strength. His flesh is so compact, as if it were a molten thing, or (as the word rendered firm in the latter pa • t of the verse signifies) like brass, or bell-metal moulton in a furnace, and cast into a body. Such is the force of the Hebrew.

Though Leviathan be a fish, an inhabitant of the waters, yet the Scripture calls the bulk of his body flesh. So ( Levite. 11.10, 11.) All that have not sins, nor scales in the seas, and in the rivers, of all that move in the waters, they shall be even an abomination unto you, ye shall not eat of their flesh. In Scripture sense fish is flesh, the Apostle useth the same language (1 Cor. 15.39.) All flesh is not the same flesh (that is, it is not of the same kind) but there is one kind of flesh of men, and another flesh of beasts, another of fishes. The fish of the sea have flesh, as well as the beasts of the earth: And that which Job denied of his flesh ( Chap: 6.12.) we may affirm of Leviathans flesh, His strength is as the strength of stones, and his flesh as of brass. As the scales of Leviathan without, so now his whole flesh within, is spoken of, as if it were made of solid brass. The very refuge, the vilest parts of his flesh (as the word which we translate flakes is rendered Amos 8.6.) are firm and strong, being joined or glued fast together, as the Septuagint express the significancy of the word, by us rendered joined. And as it followeth,

That is, one part of his flesh cannot be taken from the other, or he cannot be moved; that is, Leviathan is so strong, that nothing can stir him, or cause him to give ground, unless himself pleaseth. And as his flesh covering his bones is thus firm, so is his heart, covered and defended by both.

The heart is the principal internal part of any creature; and the flesh of the heart in every creature, is harder than the flesh of any other part of his body; the heart is a very compact and hard piece of flesh. And the Lord would have us know, that the heart of Leviathan is so hard, that the heart of any other creature, in comparison of his, may be called soft and tender. His heart

That is, 'tis extraordinary hard; which is further intended by the last words of this verse,

Mills have two stones, an upper (which in Hebrew is expressed by a word, which signifies to ride, because it seems to ride (moving or turning round) upon the nether stone, which, because it bears the weight of the work in grinding, is the harder of the two, though both are very hard; as if it had been said, if any stone be harder than another, that's most like the heart of Leviathan.

Now though this may have respect to the literal or proper hardness of the flesh of Leviathans heart, yet we are not to stay in that sense; for there is a moral or metaphorical hardness, as well as a natural or proper hardness. The heart of one man is said to be hard, and the heart of another soft and tender, not because the natural flesh of one man's heart is hard, and another's soft, but because of a moral hardness or tenderness in the heart of the one or other. There is no difference between them, in the body of a good and bad man, as to tenderness and hardness; but the soul-heart (if I may so speak) of the one, and of the other, differ exceedingly as to hardness and tenderness. The heart of every good man (as to the spiritual constitution of it) is soft and tender; but the heart of every evil man is hard and stony. Again, a fearful man is said to have a soft heart, every little danger pierceth it, or makes an impression upon it; but a man of courage and boldness is said to have a hard heart, or a heart of brass, nothing can daunt him: In this sense Leviathan hath a hard or firm heart, a heart of brass. The hardness of Leviathans heart, notes his courage, boldness, and stoutness; he is not timorous, like many other creatures; his heart is as uncapable of fear as a stone, and as impenetrable by any passion, as the nether mill-stone. So that, to say his heart is as hard as a stone, is all one as to say, He is fearless, or he is courageous. So then,

There is a threefold moral hardness of heart spoken of in Scripture.

First, Impenitency for sin, is often called hardness of heart. They who go on knowingly to sin against God, are bold daring men, they have hard hearts indeed: Such hearts have all men by nature, and therefore God makes that promise to sinners, I will take away the heart of stone, and give a heart of flesh (Ezek. 36.26.)

Secondly, Unmercifulness or cruelty towards men, is called hardness of heart. We commonly say of such a man, he is a hard-hearted man; that is, he is a cruel and unmerciful man.

Thirdly, Couragiousness and stoutness in appearance of danger, may be called hardness of heart. A man of great courage, hath a heart hardened against all fears and dangers.

Leviathan hath a hard heart, in these two latter senses; he is cruel and unmerciful, he spares none, he swallows down all without distinction, a Jonah and all, if he meet with him. The Whale hath no mercy, and therefore may be said to have a hard heart.

Again, Leviathan is full of courage, he fears no colors (as we say) therefore he may well be said to have a hard heart. And those creatures which have the hardest hearts in a physical sense, are observed by Naturalists to be most daring and courageous.

Now, as Leviathan is thus fearless at the appearance of the greatest dangers, so when he appears, all are filled with fear. As he is altogether dreadless, according to the interpretation given of this verse, so he is altogether dreadful, according to the express tenor of the next.

We have had in the seven verses last opened, the description of Leviathan in many things, which cannot but render him an object of fear and terror; surely then, when he shows himself, all will be in a fright, even the mighty, who seem best fenced against fear, as the Text speaks, When he raiseth up himself, the mighty are afraid.

Whither? not out of the water, but in the water, or to the surface of the water; sometimes the Whale swims upon the top of the water. Now, when he raiseth up himself, or (as M • . Broughton translates) at his stateliness, or (as another) both putting the word into a Noun, which we put into a Verb, At his excellency

In these words (as was shown before) we have a double effect of Leviathans raising himself, in sight, or to the view of others.

The first effect is, The mighty are afraid.

The second is this, By reason of breakings they purify themselves.

The Lord doth not say, When he raiseth up himself, the weak, and (as we say) hen-hearted cowards, but the mighty are afraid, the mighty of all sorts; not only mighty fishes, but mighty men: the stoutest Sea-men and Mariners, yea, Captains and Warriers at Sea, are afraid; and not only are they afraid when he raiseth up himself (like a moving mountain) but amazed with fear, and even struck dead with astonishment, The Hebrew word rendered mighty, may be carried beyond mighty men, even to Angels; and so the vulgar Latin reads it, When he lifts up himself, the Angels will be afraid. The word is applied to the Angels all the Scripture over; it properly signifies strong or mighty ones. Angels are strong and mighty, they excel all other creatures in strength ( Psal. 103.20.) If we take that translation, The Angels will be afraid, it is only to show, that Leviathan is so terrible, that not only the fish in the Sea, and men on earth, but (if such a thing could be) the Angels of Heaven would be afraid of him. As Christ when he would set forth the efficacy of seduction, which shall be in the latter days, saith, False Prophets shall come, and deceive, if it were possible, the very elect (Mat. 24.24.) So this Leviathan would make the Angels afraid, if it were possible. As Ships in a storm at Sea, are said to mount up to the Heavens (Psal. 107.26.) though they always keep upon the billows of the water; so by a like hyperbole, we may say, when Leviathan raiseth up himself, the Angels of heaven are afraid. But as the word often signifies an Angel, so it is commonly applied to men of might, strength, and courage. We translate indefinitely, the mighty, without determining it upon one or other sort of mighty ones; and so we may understand it of any among the visible creatures that are mighty. When he raiseth up himself, the mighty are afraid.

Hence Note, First;

Natural fear is a passion or perturbation of the mind, raised by the appearance, or our apprehension of some eminent or imminent evil, ready to take hold of us, or fall upon us. And as some are of so fearful a nature, or are made so fearful by a secret judgment of God upon them, that they are afraid where no fear is (Psal. 53.5.) and (being pursued with their own guilt) flee when no man pursueth (Prov. 28.1.) or (as another Scripture speaks) At the sound of a shaken leaf; so it is natural to all men to fear, in case of real and apparent danger, especially if the danger be like a Leviathan, very great, or if a Leviathan raise himself against them: And therefore Jesus Christ himself, being in our nature, and clothed with flesh, though sinless flesh, began not only to be afraid, but amazed (Mark 14.33.) a little before his passion, when he saw that greatest Leviathan, the Devil, together with many great Leviathans, raising themselves to swallow him up.

And, if when a Leviathan raiseth up himself, the mighty are afraid, how shall the mighty be afraid, when God raiseth up himself! that's the design of God in this passage. The holy Prophet gave this caution to all men ( Zach. 2.13.) Be silent, O all flesh, before the Lord; for he is raised up out of his holy habitation. As if it had been said; the Lord now shows himself: he was before as one asleep, or laid down upon his bed, but now the Lord is raised up. What then? Be silent, O all flesh. The mightiest have reason then to be silent: How silent? There's a twofold silence; First, from speaking; Secondly, from boasting. That charge in the Prophet is not to be understood of a silence from speaking, but from boasting; as if it had been said, Be in fear and reverence, for the Lord is raised up out of his holy habitation. Another Prophet tells us, that at the Lord's appearances the mighty shall tremble and be afraid ( Isa. 2.19.) having said a little before, The loftiness of man shall be bowed down, and the haughtiness of man shall be made low, He adds, They shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his Majesty, when he ariseth to shake terribly the earth. When the Lord ariseth to shake this world by his judgments, he will make the mighty tremble, and run into the holes of the rocks, to hide themselves from his dreadful presence. If a creature, a Leviathan, causeth the mighty to fear when he ariseth, how much more may the mightiest of the world fear, when God ariseth! and therefore that prayer of David (Psal. 68.1.) Let God arise, let his enemies be scattered; let them that hate him, flee before him, may well be resolved into this conditional proposition; If God ariseth, his enemies shall be scattered, and all that hate him shall flee before him.

This may teach the mean and poor of the earth to fear him, who can make the mightiest afraid. When God is angry, the mighty cannot, then much less can mean underlings stand before him. When Leviathan raiseth himself, the mighty are afraid,

Mr. Broughton saith, by reason of shiverings. But what are these shiverings or breakings? Leviathan breaks the waves and waters. The waves of the Sea, are expressed in the Hebrew tongue by a word which signifieth breakings, because they break themselves one against another; as also, possibly, because Ships are broken by the waves. And when 'tis here said, By reason of breakings they purify themselves, the meaning may be this; by reason of the waves and troubled waters, which Leviathan makes when he bestirs or raiseth up himself, they purify themselves. Nor doth Levithan break the waves and waters only, but whatever comes near him he breaks and shivers to pieces; if a Ship be in his way, he breaks it, as some have been taught, to their cost, by sad experience. By reason of breakings

The mighty are afraid when he raiseth himself up; and seeing him make such work, they purify themselves. What's that? There are various understandings and expositions of this clause.

First, The word rendered to purify, properly signifies to err, or to wander out of the way; and it notes, as outward erring or wandering, that of the body, when we know not whither to go, so inward wandering, that of the mind, when we know not what to do. The mind or understanding wanders often, and roves up and down, we know not whither. In this sense, several understand the words; By reason of breakings they wander, they are struck with such a fear and amazement, that they run about like men distracted, and out of their wits; or, they (suppose it of Mariners) know not how to guide the Ship, nor how to handle their sails and tacklings. Some chiefly insist upon this interpretation, By reason of breakings they wander, or know not what to do next to help or save themselves from perishing. A man in straits, usually saith, I know not what to do. They who are in much fear of suffering in any kind, seldom know what to do in any way, for their own safety, and often take the unsafest way, running themselves further into danger, while they endeavor to escape it. This is a proper and profitable exposition; and we may note this from it.

Every worldly fear hath somewhat of distraction in it; and in proportion to the fear, is the distraction: therefore great fear must needs cause great distraction. When men in a storm mount up to heaven, and go down again to the depths, 'tis said ( Psal. 107.26, 27.) their soul is melted because of trouble, they reel to and fro, and stagger like a drunken man, and are at their wits end; their wit cannot go a step further with them, nor their reason conduct them any longer. We say in the margin, All their wisdom is swallowed up. He that fears Leviathan will swallow him up, may soon find his wisdom swallowed up. Wise and mighty men may be mightily puzzled in great dangers, and utterly disabled to make use, either of their wisdom or of their might. Good Jehoshaphat (2 Chron. 20.12.) when a great enemy was invading him, cried out, O our God, wilt thou not judge them? for we have no might against them, neither do we know what to do; we are bereft of counsel. Great dangers even unhinge our reason, and put it out of place. The Disciples of Christ in a storm ( Mat. 8.25.) were not only like men at their wits end, but almost at their faiths end too, crying out, Lord save us, we perish; if thou help us not, we are all undone: And he said, why are ye fearful? O ye of little faith. There is nothing but faith can keep down the prevailings of fear, in great or prevailing dangers & breakings; and when once we are at our faiths end in a time of extremity, we shall soon be at our wits end also, yea, even quite out of our wits. A faithless man, is no match for little fears; & he that hath but a little faith, or is a man of little faith, may soon be over-matched with great ones. As perfect love, either the actings of our perfect love to God, or the evidence and apprehensions of the perfect love of God to us, casteth out fear (1 Joh. 4.18.) that is, all that fear which hath torment in it; so also doth perfect faith in God, that is, a strong, a well-foundation'd, and a well and high-built faith. 'It is either for want of faith, or for some want in faith, that mighty men by reason of breakings, are not only afraid, but wander, as uncertain of their way. That's the first reading.

Secondly, We say, They purify themselves: What's that? there are two interpretations of this translation.

First, Some interpret it of a bodily distemper, coming upon the mighty by reason of their fear. In storms at sea passengers purge their stomachs, usually by vomiting, and sometimes by stool. Thus (I say) some expound this Text, that through extremity of fear, they are surprised with a suddein looseness. The Prophet speaking of a dreadful day, saith ( Ezek. 7.17.) All knees shall be feeble, we put in the Margin, All knees shall go into the water; the meaning is (as all interpreters give it) they shall not be able to hold there water. And as some, upon a sudden assault of fear, cannot hold their water, so, neither can others their ordure. The reason of it is plain in nature, fear making a great dissipation of spirits, weakens the retentive faculty. Some look upon this, as a sense too low and mean for the intendment of this place, though in itself a truth. And therefore, 'tis enough to mention it; nor ought it to be left unmentioned, seeing it may humble us to consider unto what pitiful exigence mighty ones may be brought, when surprised with dangers. But;

Secondly, I conceive (and upon that I shall insist) these words, They purify themselves, are rather to be taken morally; that is, mighty men, when they see themselves in such danger, mighty Leviathan raising himself, breaking all before him, what do they? they purify themselves, that is, they betake themselves to prayer and repentance; and then they will purify themselves in all hast, by confessing and vowing to put away their sins; then they will (in all hast) make their peace with God, this is a good interpretation. And the word which we translate here to purify, is applied to this spiritual purifying, by confessing of sin, and tu • ning to God, and promises of amendment ( Psalm. 51.7.) Purge (or purify) me with hyssop, and I shall be clean; only there 'tis God's act, here man's. But as God doth purge us by pardon, so we may be said, to purge ourselves by repentance, and earnest suing to God for pardon. And how usual is it, even with bad men, when they are in great danger, when they see nothing but death before them, then to fall a praying and repenting, then to confess their sins, and promise amendment, or to become new men. Thus by reason of breakings, when all is ready to be broken, loft, and spoiled, they purify themselves.

Hence, Observe;

When the mighty are afraid, when they are in trouble and misery, then they cry to God for mercy, and cry out upon their sins, as the procuring cause of their miseries and troubles. How good, how godly will they be for a fit (and it may work further) in a day of evil! It is said of the Mariners in a storm ( Psal. 107.28.) Then they cry unto the Lord in their distresses. Even such Mariners, as seldom think of God, nor pray to him in a calm, being in a storm, fall a praying, they purify thomselves: Now they are for repentance, now they will cast their sins over-board, seeing themselves almost swallowed up by the raging sea. Thus ( Jon. 1.4, 5.) When the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken: Then the Mariners were afraid; that was the first effect which the tempest wrought in them: and what was the next? that was a fit of devotion; They cried every man to his God: Now they purified themselves by repentance and prayer. Were not these Mariners grown very good, when beset with evil? Thus many pray, repent, make lamentations over their sins, take up resolutions against their sins in a storm; then, or thus, even carnal, ignorant, common men will purify themselves in times of great danger. We say well, true repentances is never too late, but late repentance is seldom true. We may say also, Repentance in a storm is good, but repentance in a storm it not always good; real dangers may produce but false, feniged, and forced repentance. And they who repent only when they are in, or because they are in a storm, were never good as yet, nor will they continue in that goodness, which then they make show of. As a godly man purifies himself when he sees a storm, so he purifies himself in a calm too, or when he is in greatest safety. And if we do not purify ourselves in a calm, as well as in a storm, our repentance is but the repentance of Heathen Mariners. Be in a calm, what you are in a storm; be when you see Lambs, what you were when you see or saw Leviathans.

Secondly, Observe;

To be sure, we ought to repent in a time of trouble: We are to repent at all times, but then most: Be careful you leave not that work undone at any time, but do it very carefully at such a time. It is said of those that were scorched with great heat (Revel. 16.9.) they blasphemod the Name of God, which hath power over those plagues, and they repented not to give him glory. And of oath s under the fifth vial (ver. 11.) They blasphemed the God of heaven, because of their plagues, and of their sores, and repented not of their deeds. It was the character of that bad King Ahaz, that in the time of his distress he sinned yet more. What! sin in a storm! sin when God is scorching, plaguing, and distressing us! This is not only greatest impenitency, but highest impudency, or most senseless stupidity. Such are like him, of whom Solomon speaks ( Prov. 23.33, 34.) They are as he that lieth down in the midst of the sea, or as he that lieth (sleeping 'tis meant) upon the top of a mast; where, by any strong blast of wind, or great sway and yawing of the ship, he may be tumbled into the deep.

There are two things we should do, when we see breakings or great dangers, ready to break us.

First, We should hold fast all the good we have, if we have any. When we are like to lose all outward good things, and that which is better than any or all of them, our lives, we have reason to hold fast all our spiritual and inward good things, the truths of God, our faith in God, our love to God, and all his ways.

Secondly, If as yet we have not really taken hold of God, and good things, 'tis high time for us do it, when we can no longer hold, but must let go all our loved good things of this life, and even our beloved life.

Thirdly, We should in a day of evil, Let go all that is evil, that is, purify ourselves, our consciences, our lives, our hearts, our hands, from all our sins, from all that is sinful; then, if ever, let us be found in the practice of that Apostical counsel ( Jam. 4.8.) Cleanse your hands ye sinners, and purify your hearts ye double minded. They surely are minded, or resolved to be filthy still, and never to purify either heart or hand, who do not set their minds to purify themselves from evil, in an evil day. When the Lord breaks us by any judgment or visitation, then 'tis high time for us to break off our sins by righteousness, as Daniel advised Nebuchadnezzar (chap. 4.27.)

IN the former context, we have had an accurate delineation of the several parts of this mighty creature Leviathan, together with their wonderful operations and effects, even to the terrifying of mighty men, and the putting them upon speedy preparations for death, at his appearance.

In this the Lord gives proof.

First, Of the imperitrableness, or impregnableness of the scales, skin, and flesh of this Leviathan.

Secondly, Of the greatness of his courage, stomach, and spirit, in the midst of greatest dangers and oppositions; both which are shown in the 26, 27, 28, and 29. verses of this context; which are all of a sense, and therefore I shall very briefly pass through them.

We have in the compass of these four verses, as it were a whole magazine of arms, of war-like instruments and engines. Arms are of two sorts.

• First, Offensive.
• Secondly, Defensive.

Offensive arms are likewise of two sorts.

First, Such as we strike with, or make use of at hand; of which sort we reckon the sword and the spear.

Secondly, Such as are used at a distance; of which sort are arrows, and darts, and sling-stones: All these offensive weapons are here expressly mentioned. And likewise we have here defensive arms, with which we cover and shelter the body, in a time of battle or danger, from taking hurt; of which sort the helmet is a piece of armor for the head, and the habergeon or breastplate, for the fore-part of the body. So that here (I say) we have all sorts of arms. And as we have all sorts of arms brought together, so we have the unprofitableness or unserviceableness of them all, or their utter insufficiency to hurt Leviathan, or to save any man harmless, or from being hurt by him, as will appear, while I run over and touch upon these words.

The sword is an offensive weapon, with which we assault our adversary at hand. Now though a man doth lay at Leviathan with a sword, that is, useth his utmost skill and strength to make the sword enter, yet it cannot hold, or, as the Hebrew is, will not stand or abide; It will either be broken or dulled, and the edge of it turned and abated, or it will rebound without leaving any impression. Master Broughton renders, The sword of him that layeth at him will not fasten. As if God had said; if any be so bold as to come near, with a sword in his hand, to strike Leviathan, it is to no purpose, for such is the strength of his natural armor, such the hardness of his scales and skin, he is so protected, fenced, and fortified with these, that the sword can do him no more hurt than a thrust or stroke with a bull-rush. The sword cannot enter.

That's another offensive hand-weapon, which we use at hand.

That's another offensive weapon, which we use at a distance. Some put these two, the spear and the dart, into one, conceiving that by these two, we are to understand not a spear and a dart distinctly, but a darting-spear, or the spear that goeth forth: For there are two sorts of spears. There are some spears which are held fast in the hand of him that assaults. There are another sort of spears, called Javelins, which are cast out of the hand. Thus some (I say) conceive that we are to put these two words into one; Nor can the darting spear, or Javelin (which is cast out of a man's hand against an enemy with greatest force) enter to wound him.

As if he had said; not only cannot these offensive weapons, spear, and dart, or the darting-spear, hurt Leviathan; but those arms which a man puts on to save himself from hurt, cannot protect him: Leviathan will be too hard for him; though he weareth a Coat of Male, an habergeon, though he be clothed all over with iron, back and breast, Cap-a-Pe, yet Leviathan can easily crush him, he can rend his corslet, as if it were but a rotten-ragg, and tear it off as easily as a wisp of straw; for, as it followeth,

That is, he makes no more of iron and brass, than we do of a straw, or of a piece of rotten-wood, which crumbles between our fingers, and is broken with the least strain. You may as soon wound him with a straw, as with a sword, and pierce his Buckler-scales, by throwing a rotten stick at him, as well as by casting a dart or javelin at him; he slights all your artillery, as if he had reason to do it, and fully understood that his skin and scales were an armor of proof against all assaults.

Arrows are notable weapons used at a distance, which being shot from a strong bow, and drawn home by a strong arm, wound deeply and deadly; yet Leviathan regards not whole showers of arrows poured upon him. The Hebrew elegancy gives it thus, The sons of the bow cannot make him flee. Master! Broughtons translation holds the metaphor untranslated, The bows child drives him not away. Arrows are sometimes called the sons of the bow, and sometimes they are called the sons of the quiver (Lament. 3.13.) because arrows are first taken out of a quiver, where they are kept, and so are, as it were, children of the quiver; and then arrows are put upon the string of the bow, and being shot out of it, may be called also sons of the bow. Arrows come out of the quiver and the bow, as children from parents. And as in this Scripture, arrows are called children, so in another, children are compared to arrows ( Psal. 127.4.) As arrows are in the hand of a mighty man, so are children of the youth; happy is the man that hath his quiver full of them, that is, who hath many children. Here (by the way) give me leave to mind the Reader, that 'tis usual in Scripture to call anything that comes out of, or proceeds from another, its son or child. Thus corn is called the son of the floor (Isa. 21.10.) O my threshing, and the corn of my floor; the Hebrew is, O my threshing, and the son of my floor. Corn is called the son of the floor, because it comes from the floor, where it is threshed and delivered by the force of the flail, out of the husk or chaff in which it was bred, and lay as a child in his mothers womb. Thus also sparks which come from the coal, are called sons of the coal (Job 5.7.) According to this frequent Hebraism, arrows are here called the sons of the bow. The arrow cannot make him flee. Though arrows fly at Leviathan, he scorns to flee from arrows, he will stir no more when you shoot a feathered arrow at him, than if you shot only a feather at him. And as he contemns arrows, so

Bows and slings were of great use in war, before the invention of guns. Those Benjamites were famous, who, as the holy History reports them, could sling stones at a hairs breadth, and not miss (Judge. 20.16.) David went out against Goliath the Giant, weaponed only with a sling, and five stones. Slings are no contemptible weapons, seeing with a sling-stone David overthrew Goliath the Philistine, who made the whole host of Israel tremble. Yet sling-stones, with this Sea-goliah, Leviathan, are turned into stubble, that is, he even blows them away like stubble, nor cares he at all for their blows. When the Psalmist would show how easily the Lord could subdue the enemies of Israel, he prayeth against them in this manner ( Psal. 83.13.) Make them, O my God, as a wheel, and as the stubble before the wind, that is, render them weak, and altogether unable to do mischief. The Prophet describes the easy overthrow of the wicked enemy, by this metaphor ( Isa. 40.24.) The whirl-wind shall take them away as stubble. And when the Prophet would show how mighty the Lord assisted Abraham against his enemies, he saith ( Isa. 42.2.) He gave them as the dust to his sword, and as driven stubble to his bow. Now as in all these Scriptures it appears from this similitude, how unable the strongest are to stand before the Lord, so, when the Lord would show how impregnable this Leviathan is, he saith, Sling-stones are no more to him than stubble; yea, and he doubles it,

We had darts in the 26th verse, yet the original words differ; and 'tis very probable, that as the words differ, so the weapons, intended by them, differed also, though now unknown to us, and so we want names for them, or know not how to name them with a difference. Some interpret the word in distinction from the former, not for darts cast out of a man's hand, but for stones darted out of engines. The Ancients used engines, which cast ponderous stones, with mighty violence against walls and towers, to batter them down, as we do now with ordnance or great guns. Some have queried, whether great guns were not used in that time The word may bear it: But plainly it may signify an engine out of which stones were slung. These Leviathan counts as stubble, yea,

To shake a spear, is as it were, to threaten one with a spear; and so to brandish a sword against an enemy, is to defy him, or to bid him do his worst, or it tells him that you will do your best to overcome and conquer him. Leviathan scorns when any threaten him with their weapons in hand. If you shake your spear at him, he laughs at it; that is, he slights it, he regards it not. 'It is the same word which is used ( Job 39.22.) concerning the horse, at fear he mock • th or laugheth; that is, he laughs at those things which give occasion, yea, just cause of fear, and are indeed such as most are afraid of. So doth Leviathan, He laughs at the shaking of the spear. Eliphaz saith of a godly man ( Job 5.22.) at destruction and famine he shall laugh. The godly man is so fortified with a promise and assurance of protection and provision by God, that neither sword nor famine can daunt his spirit, yea, he, as it were, laughs at them, as Leviathan at the shaking of a spear.

Thus I have passed, or posted rather, through these four verses, the general sense of them all being the same, and that to show that Leviathan is so armed by nature, that no artificial arms can hurt him.

This part also of Leviathans description, is taken by Bochartus as a further proof, that the Leviathan here spoken of, is the Crocodile, whose scales are not penetrable by the force of any weapon; whereas (saith he) the skin of the Whale gives passage to the forcible stroke or thrust of any sharp-edged, or sharp-pointed instrument.

For answer to this, I have no more to say than what hath been said, at the 15th, 16th and 17th verses of this Chapter, concerning the scales of Leviathan, to which I refer the Reader; and shall pass on, when I have given three or four hints, by way of improvement from the whole.

First, If the Lord hath made a creature that no weapon can hurt, then surely the Lord himself is exalted above all hurt from the creature; as it is said in another place of this Book ( Chap. 35.6.) If thou sinnest, what dost thou against him? or if thy transgressions be multiplied, what dost thou unto him? that is, thou canst not hurt God with thy sin. Though men by sin lay at him, as with sword and spear, though they throw their sling-stones of blasphemy at him, they cannot hurt him. Gamaliel (Acts 5.39.) gives warning against this; take heed what ye do, refrain from these men, lest haply ye be found, even to fight against God. They fight against God, who set themselves to do mischief; but what mischief soever they do to men, or among men, they can do none to God, their weapons reach him not. As Solomon tells us ( Prov. 21.30.) There is no wisdom nor counsel against the Lord; so there is no weapon against the Lord: Sword, and spear, and dart, whether material or metaphorical, are but stubble before him. And as the Lord himself is beyond the reach of weapons, and the rage of man, so are they who are under the Lord's protection; therefore it is said of the Church ( Isa. 54.17.) No weapon formed against thee shall prosper; that is, it shall not have the intended effect of the Smith that made it (as that Scripture speaks) nor of the hand that weilds it. The sword of him that layeth at the Church of God, shall not hold; the spear, the dart, nor the habergeon. As none are so much assaulted as the Church, so none are so well armed and defended.

Secondly, As no offensive weapon can hurt the Lord, so no defensive weapon can shelter us from hurt, if under the wrath of the Lord. Though we have got an Habergeon, though we have scales or bucklers like Leviathan, yet the Lord hath a sword, a spear, a dart, that can strike through them, that is, through all the defences of the most hardened sinners in the world. There is no shelter to be found, nor defense to be made against the weapons of divine wrath, but only in and by Jesus Christ. God is a shield and Buckler, a Helmet and an Habergeon for believers, against all offensive weapons of men or devils; but where shall unbelievers find a shield or a buckler to secure themselves against the offensive weapons of God!

Again, some in allegorizing this Scripture, say, that Leviathan is an emblem of the Devil. Now, though it be a truth, that no outward weapon, no sword nor dart can terrify or hurt the Devil, yet the Lord hath furnished us with weapons that can pierce the Devil, that Leviathan, and defend us from his power ( Eph. 6.14, 15, 16.) The sword of the Spirit, the Word of God, will wound that old Leviathan; the Breast-plate of Righteousness, the Helmet of Salvation, the Shield of Faith, will preserve us from woundings, in the midst of all his fiery darts. How soon would the Devil, that cunning, and cursed, and cruel Darter and Archer, wound our souls to death, with his fiery darts and poisonous arrows, if the Lord had not given us a shield, a breast-plate, and an helmet, more impenetrable than the scales of Leviathan!

Lastly, This description of Leviathan, carrieth in it a fit resemblance of a hardened sinner, of a sinner resolved upon his evil ways. Some sinners come at last to such a hardness, that they are like Leviathan, nothing will pierce them; the sword of the Spirit doth not enter them. Though you lay at them with all your might in the Ministry of the Word, though you cast darts, and shoot arrows of terrible threatenings against them, they esteem them but straw and stubble; sin hath so hardened them, that they (as we may express it) are Sermon-proof, threatening-proof, yea, judgment-proof too, as to amendment by them, though they are broken and perish under them. Let God say what he will in his Word, or do what he will in his works, they regard it not; they laugh at the shaking of these spears. As a man that hath armor of proof, cares not for sword or spears, fears not an arrow nor a bullet; so 'tis in a spiritual sense with resolved sinners: God having as a just judgment for former sins, given them a shield upon their hearts (as the word signifieth, Lam 3.65.) which we render sorrow of heart, and put in the margin obstinacy, that is, hardness of heart, they then account reproofs, threats, admonitions, the most terrible words in all the armoury of God, no more than a straw or rotten wood. Woe to these Leviathans, to those who harden their hearts against the Word of God. Who hath hardened himself against the Word of the Lord, and prospered? And let all such know, that (as the Apostle speaks, 2 Cor. 10.4.) The weapons of our warfare are not carnal (that is, weak, dull, edgeless, pointless tools) but mighty through God, &c. And that, though now they prevail not to conversion, yet they will prevail to condemnation; and that while they go on to sin, they are but going (as Solomon speaks of the young wanton, Prov. 7.22.) As an Ox goeth to the slaughter, or as a fool to the correction of the stocks, till a dart strike through his liver. God will have a dart at last, which shall enter, a dart which those Leviathans shall not count stubble, nor find to be so.

The Lord proceeds to describe Leviathan, and, as we may conceive, to give a further demonstration of the hardness of his scales and skin.

Mr. Broughton reads it, His underneath-places be as sharp-sheards. The word rendered Sharp stones, properly signifies the sharp pieces of a pot-s ••• rd; that is, stones or other hard things, as sharp and pricking as the pieces of a broken pot-sheard. We may expound this verse two ways.

First, As being a proof of the hardness and firmness of Leviathans skin and flesh; so hard they are, that he can lie down and rest himself upon hard and sharp stones, even upon the sharp tops of rocks in the Sea, as we lie down upon our beds. Sharp stones are under him, but he feels them not; which may be the meaning also of the next words.

That is, Leviathan like some hardy man, or iron-sides, scorns to lie soft on the ouze or mire, but laying, as it were, sharp stones upon it, shows what he can endure without hurt. And so I conceive these words, He spreadeth sharp-pointed things upon the mire, may be thus understood and read, He spreadeth himself upon sharp-pointed things, as if it were upon the mire.

Secondly, We may expound this verse as to the falling off of darts cast, and stones slung at him, or as to the breaking of swords and spears upon his scales, when assaulted with them. As if it had been said, If you cast darts, or sling stones at him, they do not enter, but drop down under him; or, if you assail him with sword and spear, the sword breaks, the spears point is snapped off, and falls under his body. Thus he spreadeth sharp pointed things upon the mire, or spreadeth the mire all over with sharp pointed things. As after a well-fought battle at Land, we may see the field spread over with pieces of swords and spears, and other broken weapons; so is the bottom of the Sea (could you see to the bottom of it) after a skirmish, or day of battle with Leviathan. This is a probable sense, but I rather take the former, as showing the hardness of his skin and scales, by his insensibleness of any sharp or hard thing that he rests himself upon.

All that I shall add is this: It were well for us, if in this case we could be like Leviathan, if we could harden ourselves, or inure ourselves to hardships, to lie with sharp stones under us. Surely our flesh is much too tender and soft, and our skin too delicate for the endurance of a lodging upon hard stones, and sharp pointed things. The Apostle gives a suitable word of advice to Timothy (2 Tim. 2.6.) Do thou endure hardship, as a good soldier of Jesus Christ. We should labor to endure hardship, and to fare hard, and to lie hard. Edmond, a Saxon King in this Land, was called Iron-sides. I fear there are few Iron-sides among us, such I mean, as are fit and ready to endure hardship, to suffer hard things at Christ's call, and for his Name sake: We should be content, as the Church once was ( Psal. 68.30.) to lie among the pots, yea, as Leviathan, upon the pot-sheards, in that behalf. The old Martyrs were patient, while they lodged in a coal-house, and russeled among the straw. Though the Lord doth not exercise with such hardships, yet 'tis the duty of every Christian to get his heart into readiness and willingness to endure them. Though all the followers of Christ are not honored with sufferings for him; yet they who have nor, at least who pray not that they may have, a spirit of suffering, are not worthy to follow him, nor to be called his Disciples, ( Mat. 10.38. Mat. 16.24. Luke 14.26.)

As Leviathan troubles Sea-men, so he troubles the Sea; he macerates and vexeth the waters, he disturbs the whole Ocean where he is, or wheresoever he comes. This is illustrated by a double similitude; First, of a boiling pot, He maketh the deep like a boiling pot. Secondly, He maketh the Sea like a pot of ointment: Or, as Mr. Broughton renders it, He sets the Sea as a spicers Kettle; that is, all in a sum and foam. Spices mingled in a kettle to make ointment, boil vehemently upon the fire; any liquor boiling is moved, and the more it boils, the more it moves. Thus Leviathan blustering in the deep, causeth it to look like a boiling pot, or like a pot of ointment. This shows the force of Leviathan; he makes such a bussel, that he, as it were, raiseth a storm in the Sea: a fiercely boiling pot over the fire, much resembles the Sea when the waves foam, and the waters are enraged by the winds. The mighty power of God is set forth in Scripture, calming the Sea when 'tis stormy, and raising storms when it is calm, as might be shown in many Scriptures. Leviathan can trouble the Sea, when God hath made it quiet; but he cannot quiet nor calm it, when God hath made it stormy. Leviathan is of a turbulent nature, and he deals only in storms; his restless spirit will not let the Sea rest, he makes it boil like a pot, &c.

That which is said of Leviathan in his turmoiling the Sea, may well represent the spirit of wicked men, who in this are like Leviathan; they (as the Prophet speaks ( Isa. 57.20.) are like the troubled Sea, when it cannot rest; and as themselves are like the troubled Sea, having continual tumultuations in their own breasts, so they often make others like a troubled Sea.

I shall not here omit what the learned Bochartus takes notice of in this verse, both for and against his Assertion, That Leviathan is the Crocodile.

First, Though it cannot be denied, that the Whale makes a greater stir in the Sea, and troubles the waters more than the Crocodile (the Whale being much the greater of the two) yet he conceives the latter part of the verse (where 'tis said, He makes the Sea like a pot of ointment ) very peculiar to the Crocodile. For (saith he) many Writers commend the fragrancy or sweet smell which the Crocodile sends forth, much like that of musk, or the Arabian spices, insomuch that some think Amber-greese is taken from that Animal. And hence he concludes, it may well be said, that he (where he comes) makes the Sea like a pot of ointment, which gives a fragrant smell, then especially when stirred, as Leviathan is here said to stir. This is indeed a rare observation, and such as Bochartus might well say, he could not enough admire, that the Ancients should give no hint at all of; his testimonies for it, being from Authors of somewhat a late date, which the Reader may peruse for his fuller observation, if he please. I would not raise any suspicion about the truth of the thing, which Bochartus saith cannot but be true, it being asserted by the unanimous vote of people of all Nations, Indians, Arabians, Egyptians, Assyrians and Americans.

All that I shall say to it, is only this, That the Text in Job having this scope to describe the turbulency of Leviathan in the Sea, seems not to respect the savor or smell of the pot of ointment, but only the troubled motion or ebullition of it, when 'tis boiling over the fire: And in that respect, the Whale maketh the Sea like a pot of boiling ointment, as much as, yea, more than the Crocodile.

The second thing which Bochartus takes notice of in this verse, is an objection which may be raised from it, against his opinion. The Lord speaks of Leviathan, as being in the Sea, and (which is a word of the same significancy) in the deep. Now, the Crocodile is not a Sea-animal, but a River-animal, therefore Leviathan is not a Crocodile. To this he answers,

First, That the River Nile is called the Egyptian Sea (Isa. 11.15.) and quotes a Jewish Doctor, who expounds it so. To this I may reply, That other learned men (and among them the late Annotators upon our English Bible ) deny that exposition, and are very confident, that by the Egyptian Sea, is meant (not Nile, but) the Red Sea, which out of the main Ocean shoots into the Land, in form and fashion of a tongue.

Secondly, He answers, that not only the River Nile, and the Lakes adjoining to it, which abound with Crocodiles, but several other great Lakes, both in holy Writ, and by many Writers, are called Seas; and therefore he concludes, the argument will not hold, that by the name Leviathan the Crocodile cannot be signified, because the Sea is here assigned as the seat or habitation of Leviathan.

I grant this is is not a concluding argument against the Crocodile, yet from these words we may gather a probable argument for the Whale; for as the word Sea is taken sometimes in a large sense, for great Rivers and Lakes where Crocodiles are, so in strict and proper sense, it always signifies the Ocean, where Crocodiles are not. And the Scripture tells us, that the proper place appointed by God for the most proper Leviathans seat, is not the Sea, in a large and improper sense, but in that which is most strict and proper, even that which is called the great and wide Sea (Psal. 104.24, 25.) as was shown before. And that we have reason to believe, that God spake to Job of and about the most proper and eminent of all those animals, which by Scripture allowance may be called Leviathan, was there also shown. And if so, then we must necessarily understand the great and wide Sea, by that Deep in the Text, which Leviathan maketh to boil like a pot, and by that Sea also, which he (by his boisterous motion) makes like a pot of ointment.

Thus the Lord in this verse, hath told us what work Leviathan makes when he is below in the deep, and raising himself towards the surface of the Sea; in the next he tells us, what he doth when he swims aloft.

That is, he swims with such force and violence near the surface of the water, that you may see a plain path behind him; he makes a great foam or froth upon the waters, which shines like a beaten way.

'It is good in one sense, to make a path shine after us; that is, by the holiness and righteousness of our lives. The path of the righteous shines as the morning light (Prov. 4.18.) A righteous man walketh not in dark, black, defiled, filthy paths; his are paths of light, and such as lead to that blessed inheritance among the Saints in light. But the path of an unrighteous man, shines only like Leviathans path, with an ugly foam or froth, or at best, 'tis but like the shining of a pinching frost, or of an aged head, which is not whiteness, but hoariness, and so 'tis still like Leviathans path; as it followeth in the latter part of the verse.

The word signifies the hoariness of the head of an old man. When we grow old, our hair changeth color, and the head is hoary. Leviathan makes such a foamy path, that one would think the Sea gray-headed, or that a hoary frost covered the Sea. That metaphor was often used by the old Poets.

All I shall say from this verse, is, to take notice of the good providence of God, that this hurtful and dangerous creature Leviathan gives such warning where he is. While he lies below in the Sea he can do no hurt; and as often as he raiseth himself up, he makes a path to shine, he makes the Sea hoary, by which we may the more easily discover and avoid him; whereas otherwise, he might do mischief unawares, or easily surprise the unwary passenger. 'It is mercy, when they who, like Leviathan, are able to do much hurt, make such a path shine after them, as gives any an opportunity to escape them, and keep out of danger. Thus we have as it were, the picture of Leviathan, drawn by the hand of God himself: And from all, it appears that he is a very None-such, or that his fellow is not to be found, he hath no equal in the visible world, such another is nowhere to be had.

Thus the Lord concludes.

These two verses contain the close of all; they are, as it were, the Epilogue, the Epiphonema, or closing words, with which the Lord shuts up his whole discourse about this creature. (As if he had said, Why should I wade further in a description of him by particulars? I will say all, I will wind up all in a word; he is such a one, as in the earth there is not his like. Or, as if the Lord had said to Job, I told thee before of Behemoth, that he is the chief of my ways; yet he comes far short of Leviathan, for upon earth there is not his like. Leviathan is not only the chief in his own dominion, among the fishes of the sea, but also among the beasts of the earth, the strongest and stoutest of which are not to be compared with him.

Before I proceed with the opening of these two verses, according to our translation, which generally holds out Leviathan to be the Whale; and before I touch some other translations, which bear the same interpretation, I shall propose the translation and interpretation given by the learned Bochartus, which accommodates these two concluding verses fully to the Crocodile. His translation runs thus, and so doth his interpretation, as followeth,

There is not his like upon the dust, so made, that he should not be bruised (or broken ) He translates the Hebrew ( 〈 in non-Latin alphabet 〉 ) not as we, upon the earth, but, upon the dust, thereby implying that a creeping thing is here intended by Leviathan: For (saith he) the feet of the Crocodile are so short, that he rather creepeth than goeth; and therefore he may well be reckoned among creeping things: And hence Serpents (being creeping things) are called Serpents of the dust (Deut. 32.24.) Now though the Crocodile be a creeping thing, yet he differs from ordinary creeping things and Serpents; for they may easily be trodden upon and bruised, as the Lord said to Adam concerning the Serpent (the Devil) it (that is, Christ the seed of the woman) shall bruise thy head (Gen. 3.15.) But the Crocodile is made that he should not be bruised, that is, he is so made, by reason of his implanted strength, and the hardness of his scales, that he cannot be bruised nor crushed. Others (saith he) render the latter part of the verse, Made that he should not fear, or to be without fear. But I had rather keep the primary and proper signification of the word or verb ( 〈 in non-Latin alphabet 〉 ) because it is not altogether true of the Crocodile, that he is without fear; some Authors writing of him, that he flies from those that assault him boldly, and is very bold upon those that are afraid of him, and fly from him. But even the same thing (saith he) may be said of Whales, who ('tis known) hasten away upon the hearing of any noise, or crashing sound. Thus upon the 24th verse.

His translation of the 25th is near ours in the words of it. Moreover he despiseth whatsoever is high, he is a King above all the sons of elation or hight. Besides (saith he) that the Crocodile hath many things, upon the account of which he is to be preferred before other creeping creatures; he also despiseth whatsoever is high, even the sons of highness, that is, those animals who have higher, or taller bodies, and longer legs than he, by the help of which they are raised up on high, even over these he kings it, being confident he hath greater strength than they: For how high soever they lift up themselves, yet he can easily bring down the greatest of them flat to the ground, with one stroke of his tail, and then kill them, and tear them to pieces. And that the Crocodile doth thus conquer, and king it over, the stoutest and proudest beasts, the learned Author gives many proofs, from the authority both of ancient and late Writers. So then (as he concludes) those animals which are higher and taller in stature than the Crocodile, are those sons of elation or pride (as Job 28.8.) and so stand opposed to reptiles or animals creeping on the dust, spoken of in the former verse. Thus far the learned Bochartus gives us his translation and understanding of these two verses, completing the description of Leviathan.

I shall now consider our own translation.

But in what is it, that Leviathan exceeds all creatures on earth? so that he hath not his like, or there is no comparison to him, as some render the words.

I answer, In these two things, both which appear by what hath been said before, and one of them is expressed in that which follows.

First, There is none like him for greatness.

Secondly, There is none like him for his fearlesness or stoutness, and therefore it is said, he is made without fear: As if the Lord had said, There is no creature upon earth so stout, but may be made afraid, the very Lion may be skared. Naturalists speak of some ways, whereby the Lion is made afraid, but nothing can make Leviathan afraid, he is made (as one translation hath it) That he should fear nothing, or no man, neither one nor other. And as he feareth none, so all are or have reason to fear him; but when the most dreadful things appear, there is not the least appearance of dread in him. Is not Leviathan full of courage, seeing he is altogether fearless? Where there is no fear there is nothing but courage, or courage at the height. It hath been noted in history, concerning several great men of the world, that notwithstanding all their greatness, they have been very full of fear, they especially, who have been either unrighteous or cruel in the exercise of their power: But Leviathan, though he be great, and cruel too, yet he hath no fear. Fear (as was said before) is that trouble of mind, which seizeth upon us at the apprehension of some impending, or near-hand danger. Leviathan is, not said to be without fear, as they who are not apprehensive of danger, but as they, who though they see and apprehend great danger near them, yet fear it not. Upon the earth is not his like, who is made without fear. From the former part the verse,

Observe, First;

In some things there is a likeness among all creatures, and there may be something wherein one exceeds them all, and hath none like him; that it is so, is of God. Some men are so bad, that they have not their like; it was said of Ahab, there was none like him. There are also men so good, that there are none like them, as the Lord said to Satan of Job (Chap. 1.8.) Hast thou not considered my servant Job, that there is none like him in the earth. There God spake of Job with respect to his holiness and righteousness, as here of Leviathan, with respect to his greatness and fearlessness; Upon the earth there is not his like. Now as it is of the Devil, that any are beyond all others in wickedness; so it is of the Lord, that any exceed others in goodness, in holiness, in patience, in righteousness, in faith, in faithfulness, in fruitfulness; this is by special dispensation from the Lord. It is also of the Lord, that any among the irrational creatures exceed their fellows, as was further shown concerning Behemoth, from those words in the fortieth Chapter, He is the chief of the ways of God; and as here it is said of Leviathan, There is none like him, who is made without fear.

Hence note, Secondly;

As the outward composure of the creature is of God, so also is the inward disposition. Some creatures are (as I may say) nothing but fear; such is the Hare; whence we speak proverbially, as fearful as a Hare. The Hart is a goodly creature, yet a little dog will make a hundred of them run. But there are other creatures, that may be said to have no fear at all; Solomon gives that character of a Lion ( Prov. 30.30.) There are three things which go well, yea four, that are comely in going, a Lion which is strongest among beasts, and turneth not away from any, that is, fears not any. And as among irrational creatures, one is more fearless than another, so it is among men; one is of a fearful spirit, and another of a courageous spirit. This also is of God, yet there are special and particular reasons, why some men are fuller of fear than others.

Again, when the Lord would express the perfection of this creature, he saith, He is made without fear.

Hence note, Thirdly;

We may distinguish of fear: There is godly fear, and natural fear. The less natural fear, the more perfection; but the more godly fear: The more perfection; the more we fear God, the more perfect we are; but the less of natural fear, or fear of the creature we have, the more perfect we are. The perfection of the godly is often expressed by being above, or by being delivered from fear ( Psal. 91.5.) Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day. The Lord saith to many, fear; but there are but few of whom he saith, and for whom he undertakes, that they shall not fear; especially, in a time of such great fear, as is spoken of in that 91st Psalm, a time of Plague, and that in the heat, when the slain of the Lord are many, and men fall by thousands on the one hand, and on the other. Trust in God is the special qualification of the person, who stands under the protection of that promise in the Psalm last mentioned. And the same promise is made to a man fearing God ( Psal. 112.7.) No evil tidings shall make him afraid. David professed this gracious fearlessness ( Psal. 46.2.) Although the earth be removed, and the hills be carried into the midst of the sea, yet will not I fear. And again ( Psal. 23.4.) Though I walk through the valley of the shadow of death, I will fear no evil. 'It is the perfection of a man not to fear outward dangers; therefore Christ rebuked his Disciples ( Mat. 8.28.) Wherefore did ye fear, O ye, of little faith? Their faith was very little, else their fear would not have been so great. Now as it is thus in man; the less of natural fear, the greater is his perfection: so also among other creatures, it is a note of their perfection, to be made without fear; for it shows the greatness of their courage, as also of their strength. And, this is absolutely the perfection of God, whose infinite insuperable power and strength, is answered with a most constant serenity and immutability of mind, who as he wants nothing, so he fears nothing. Thus our translation carrieth the verse: I shall touch upon a second, before I part with it.

His dominion is not over the dust: he is made without fear. The reason of this variety of translation is, because the word which we render [like] signifies power or dominion; and the reason why the same word signifies to have power, as also to compare or be like, is, because those things which are great above others, use to be the matter of comparison: And hence it is, that as we, and others, render, upon earth none is like him, or to be compared to him; so others, taking the word strictly and properly, say, his dominion or magistracy is not upon the earth.

The text thus read, shows the Lord's great goodness to men upon the earth; that having made such a huge, vast, dreadful creature, he hath not given him any power or dominion upon the land, but by his providence hath shut him up in the sea, where he can do less hurt: for if Leviathan, or a creature of his bigness and power, should live upon the land, there were no living by him, either for man or beast. As it is an argument of God's care of, and benignity to mankind, that those land creatures, Lions, Tigers, &c. which destroy and prey upon others, are so ordered, that in the day time, they retire to their dens ( Psal. 104.22.) and when night comes, then they go abroad: God shuts them up in the day time, when they might do most hurt, or hinder man from doing good, that is, the duties of his calling abroad in the open fields. ( ver. 23.) 'It is also a great part of the wisdom and good providence of God, to shut up the Leviathan within the bounds of the sea; his power, his dominion is not over the dust, or upon the land. The Author of this translation glosseth it thus: How small a matter were it, saith he, to say, that Leviathan hath not his like upon earth; far another thing is here intended or handled. Here Divine providence is hinted to us, which gives laws and limits to earth and sea, and to all things contained in them: He hath not formed, nor fitted the body of Leviathan with members of use upon the earth; therefore the sea is his dominion, not the land. This is a truth, and a useful consideration.

Yet, I conceive, the Lord doth here rather heighten the power of Leviathan, by saying, He hath not his like on earth. For it being taken for granted that he hath not his like in the sea, nothing could be said more to set forth his greatness than this, that he hath not his like at land. And some of the Hebrew Doctors say, the Lord spake thus, because beasts on the land are stronger than fish in the sea; and they give a reason for it, upon a Philosophical ground, because much moisture weakens. Therefore the wonderful, even, preternatural strength of Leviathan appears in this; that he being a water animal, should yet be both bigger and stronger than any best of the earth. Upon the earth there is not his like, who is made without fear. Which, as it is here asserted, so it is demonstrated in the following words.

There is a three-fold interpretation of those words, in the former part of this verse, He beholdeth all high things: Understanding by the Relative [He] Leviathan (for there is another reading which I shall touch in the close.)

First, These words may be expounded, as an argument of the mighty courage of Leviathan. He (as it was said before) is made without fear, for he beholdeth all high things; that is, let things or persons be never so high, never so great, never so formidable, he beholdeth them boldly; he doth not wink and look, but with open face beholds the most high and terrible things, for (as it is said before) he is made without fear.

Secondly, He beholdeth all high things, that is, he beholdeth them with disdain, as if this were a signification of the matchless pride of Leviathan: He looks upon high things, how high soever they are, as his underlings, or as if they were not good enough for him, to bestow a look, or a cast of his eye upon. He is (as one gives his character) pride throughout, or nothing else but a piece of pride, extremely proud. Thus to behold is to contemn, and in that sense we find it used in many Scriptures; so some expound that ( Cant. 1.6.) Look not upon me, because I am black, because the sun hath looked upon me, that is, do not contemn me (saith the Church) because of my blackness by persecution. So ( Job 37.24.) He (that is, God) respecteth not any that are wise of heart: The Lord looks upon the wisest men of the world, as unworthy of a look; he looks upon them as infinitely below him; and if any are proud of their wisdom, he looks upon them with disdain, he beholds them, and despiseth them and their wisdom. It is said of Goliath (1 Sam. 18.42.) when David came to him, he beheld him and disdained him, that is, he beheld him with disdain: When the Giant looked about, and saw David a youth, he disdained him as no match for him. Leviathan is such a Goliath, He beholdeth all high things, be they never so high, with a kind of disdain.

Hence, Note;

Looks of disdain, despising looks, are very common in the world. With what a disdainful eye did the Pharisee behold the Publican (Luke 18.9, 11.) I am not as other men are, Extortioners, Unjust, Adulterers, or even as this Publican, this pitiful fellow. Pride in self, is always accompanied with contempt of others, and causeth it. The Title of that Parable in the 16th of Luke is, He spake this Parable, to certain that trusted in themselves, that they were righteous, and despised others. 'It is the spirit of a Leviathan, he beholds all high things, how much more low things with disdain. Yet,

Thirdly, Some expound these words as an argument, not of the pride, but greatness and nobleness of Leviathans spirit, who as he is the highest of elementary animals, so he beholds all high things, he will not meddle with inferior matters, they are below him. Great men are for great matters. The Heathens said of their Jupiter, He had no leisure to attend upon, or have to do with small affairs. Small matters will not go down with Leviathan, he is always looking at great. Such is the spirit of worldly men; they like Leviathan, behold all high things; not the high things of Heaven, but the high things of earth; they are not heavenly-minded, but high-minded. A godly man is heavenly-minded, a carnal man is high-minded. David professed ( Psal. 131.1.) Lord, my heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, in things too high for me. What was too high for a King? for a David? yet King David said, his heart was not haughty, nor his eyes lofty, looking at high things; he looked at those things which concerned his duty, to serve God, and his generation, by the will of God, or as God would have him ( Acts 13.36.) he was heavenly-minded, and not high-minded. Solomon speaks of a generation ( Prov. 30.13.) O how lofty are their eyes, and their eye-lids are lifted up. What generation was this? It was the generation of proud, vain, men; O how lofty are their eyes! who can tell how lofty they are! no mean thing will content them. They have such a hunger after high things, that nothing low is food for them. A godly man is not satisfied with matters which are truly low and small (to him the greatest things in the world are so) yet the lower, the lesser, the least things of this world will serve his turn, as to contentation with them. Leviathan beholdeth all high things, and therefore as it followeth,

That is, he is the chief of all proud ones.

Master Broughton renders it thus, he is a King over all wild kind. And a Modern Interpreter abroad, rendering the Hebrew word, by a Latin feminine, saith, she is a Queen over all the wild kind, or over all savage beasts. Thus several render it, according to the strict words of the Hebrew, he is a King over all wild beasts. The Septuagint translate, he is a King over all that are in, or that inhabit the waters; others, that move upon the earth, as the learned Reader may see in the margin. Now, because those wild ones, of one kind or another, are proud, and prouder than tame beasts; therefore we render, He is a King over all the children of pride: That's an Hebraism, children of pride, for proud children, or for those that are extremely proud. They who excel in anything are ellegantly called the children of it, as if they were begotten by it, or born of it; they bear the likeness of it, as children do of a parent. Some persons (as Leviathan here) are so like pride, that they may well be called children of pride, as if pride itself had begotten them, and were their father, or the mother that brought them forth and nursed them, or brought them up.

But why is Leviathan called a King over all the children of pride?

I conceive the chief reason to be that which I shall give in this Observation, because

They that have most to be proud of in nature, have not so much to be proud of as Leviathan. What had any natural man (as to the body) to be proud of in comparison of him? is he proud of his strength? 'tis weakness to the strength of Leviathan. Is he proud of his comeliness, or the exact composure of his body? Leviathan excels him in that. In many particulars Leviathan hath that in him, which may occasion pride, or him to be proud beyond thousands. And we may conceive, that the reason why the Lord brings this in the close, is to humble Job, who had carried it too proudly, and stoutly towards God. And therefore Job was specially to beware of this, lest the Devil, who desired to tempt him, should prevail upon him, by suggesting proud and high thoughts of himself, and so make him a subject of his own kingdom; for he is that mystical Leviathan, who kings it to purpose over the children of pride. As if the Lord had said to Job, Lay down all thoughts and words, which have any savor or tincture of pride. Wilt thou be proud of this, or that, or anything? know that in his kind, I have given more to Leviathan to be proud of, than to thee: And consider under whom thou art to reckon thyself, if thou art lifted up in pride, even under Leviathan, for he is a King over all the children of pride. And though Leviathan be exceeding proud and haughty, yet I can quickly bring him down; surely, then I can bring thee down, yet more than hitherto I have done. Therefore, O Job, do not contend anymore with me, be not unquiet under my hand, who am indeed thy King.

This leads me to another reading of the verse, which makes the antecedent to he, not Leviathan, not the Devil, but God himself.

He that beholdeth all high things, is a King over all the children of pride; That is, God, who beholdeth all high things, and is higher than the highest (Eccles. 5.8.) he is above the proudest men. So then these words, he beholdeth all high things, having the Relative That supplied, are a circumlocution of God. God indeed beholds all high things, and high persons: Let men be never so high God beholds them. And as he beholdeth all things, so he is higher than the highest things, he is a King over all the children of pride, who are the highest among men, or high above all men in their own conceit. The Lord, as a King, can rule and over-rule the proud, he can bring down their high looks; the Lord said to Job (which may give some light to this interpretation) when he would stir him up, to consider himself what he was able to do, and to do his best ( chap. 40.12.) Look on everyone that is proud, and bring him low. Canst thou do it? canst thou look on everyone that is proud, and bring him low? Thou canst not, but I can. God beholdeth all high things, he hath them all before him, and is a King over them; he can make the proudest, and stoutest, and greatest that are in the world stoop to him. That Great Monarch Nebuchadnezzar, who lorded it over the greatest of the world in his days, was at last brought to confess, that the Lord was a King over all the children of pride ( Dan. 4.37.) Now I Nebuchadnezzar praise, and extol, and honor the King of heaven, all whose works are truth, and his ways are judgment, and those that walk in pride he is able to abase. In this sense God is a King over all the children of pride.

Now though the words, according to the sense given of this last reading, may safely be applied to God; yet as most among late Interpreters understand them literally of Leviathan, so many of the ancients, who have written upon this Book, turn this whole description of Leviathan into an Allegory of the Devil (as was touched before) and to make it out they have run into many needless speculations. But I conceive, though it be true, that many things spoken of Leviathan are applicable to the Devil, as also to Tyrants, to Antichrist, and all wicked men; and some, who are very sparing in urging the Allegory, yet grant we may, when we read what is said of Leviathan, reflect upon the Devil, and consider what a mighty power he hath to do mischief, if the goodness and power of God did not restrain him: Yet 'tis safest to keep to the plain sense, and not to busy ourselves much in transforming the holy Scriptures into Allegories, in which some have been over-bold; nor should any venture to draw Allegories, but out of a natural meaning, as the Apostle Paul did in the 4th Chapter of his Epistle to the Galatians.

I shall only add, that as from the nature of this Leviathan (supposed to be the Whale) we may receive many instructions; so the Lord doth sometimes Preach or Prophesy to whole Nations by him, that is, he gives warning by him to Nations, of some great things which shall come to pass among them. 'It is the observation of an Interpreter upon this place. God (saith he) prophesies to people and nations by the Whale or Leviathan. And as other places (he was a Germane ) so we, have had warnings by him; for (saith he) in the year 1620, there was a Whale cast upon the shore of a great river far within the land, twenty and five ells long and a half, immediately before the great wars, changes, and troubles which befell Germany. Hence he infers, when these mighty fishes come into places which are out of their way and road, or when God casts them upon unwonted shores, it foreshews some unwonted thing, or that God will bring guests among them, that they never thought of.

Thus I have done with this long and large description, which the Lord makes of Leviathan. There remains only one chapter more, which gives us the full effect and issue of all the dealings of God with Job, and of his speakings to Job, about Behemoth and Leviathan: All was to humble him; and we shall see him deeply humbled, and eminently restored, in the next chapter.