Exposition of Job 38-42, Commentary on Job · Chapter 41 · Verse 12-17
JOB, Chap. 41. Verſ. 12, 13, 14, 15, 16, 17.
12. I will not conceal his parts, nor his power, nor his comely proportion.
13. Who can diſcover the face of his garment? or who can come to him with his double bridle?
14. Who can open the doors of his face? his teeth are terrible round about.
15. His ſcales are his pride, ſhut up together …s with a cloſe ſeal.
16. One is ſo near to another, that no air can come between them.
17. They are joyned one to another, they ſtick together that they cannot be ſundred.
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.
Verſ. 22. I will not conceal his parts, nor his power, nor his comely proportion.
We have here God ſpeaking, I (ſaith the Lord) will not conceal his parts. There is a two-fold opinion about the connection or dependance of this verſe.
Some joyn 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,Si quis me ante vertere, aut ſuperior me eſſe poſſet, ejus laudes utique celebrarem. Merc. 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 colours, or paint him to the life, in all that he is, in all that he can ſay, or do, or ſhew 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 any thing, vile, compared with me: For if I do but oppoſe to him the parts, powers, and comlineſs 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.
Alii, non tacerem mendacia; ita ſumitur, ejus foreign enim cap. 11.3. Merc.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 rendred, 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.
I will not conceal his parts.
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,Meioſis, celebrarem ejus membra. Druſ. 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 Oratour declare all his excellencies; I will not let ſlip, nor omit any thing 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 Zions 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 Zions ſake. That's the import of his words, I will not hold my peace: As alſo, of thoſe (verſ. 6.) Ye that make mention of the Lord, or, ye that are the Lords 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 Lords 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. foreignThis creature is made up of ſeveral heterogeneal parts or members. The word rendred 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.
Nor his power.
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.
Notum ut foreign prore ſumatur. Druſ.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 ſhew 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 two-fold 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, Nor his comely proportion.
Or the grace of his diſpoſition. Non tacebo gratiam diſpoſitionis ejus, i. e. dicam, quam concinnè membra ejus compoſita ſunt.That's the emphaſis of the Hebrew. There is a two-fold diſpoſition;
Firſt, Of the mind, which we commonly call a mans diſpoſition.
Secondly, Of the body, which conſiſts in the right placing of the parts, their ſymetry 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; Ironicè dictum; cum enim horrifica ſit immaniſſimi monſtri diſpoſitio, & conformatio totius corporis, nihil in illo gratiae, & venuſtatis eſſe poteſt. Cajetan.As if when the Lord ſaith, I will not conceal his comely proportion, his meaning were his monſtruous 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 compleat 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; God hath beſtowed excellent parts, power, and proportion, upon all his creatures, eminently upon ſome of them.
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 wiſdome haſt thou made them all) the earth is full of thy riches, verſ. 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; God is pleaſed to ſet forth, and in ſetting forth, the particular excellencies of natural creatures.
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 Lillies. Thus Jeſus Chriſt, you ſee, was ſo far from concealing, that he gave his divine rhetorick full ſcope to depaint all the lineaments, parts, powers, and comely proportion of his Spouſe, the Church. Jeſus Chriſt was ſo raviſht 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 parts, powers, and comely proportions of the creature, clearly evidence the excellencies of God.
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 neer, thy wondrous works declare. And he ſaid to Pharaoh (Exod. 9.16.) For this cauſe have I raiſed thee up, for to ſhew 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.Negare Pagaganus Chriſtum poteſt; negare Deum omnipotentem non poteſt. Auguſt. ſer. 139. de Temp. 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 meerly 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 builded by ſome man, but he that built all things is God.
Fourthly, Seeing the Lord is pleaſed to read ſuch a natural Phyloſophy Lecture upon this creature, we may take this Obſervation from it.
God would have man know the parts and powers of the creatures.
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 Lords works in nature (Pſal. 111.2.) The works of the Lord are great. And (verſ. 4.) He hath made his wonderful works to be remembred; 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 honourable 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 encreaſe and better their knowledge of God the Creator, by encreaſing 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 comlineſs 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 long-ſuffering a God he is. When God makes the creature known to us, he would much more have us know himſelf, and make him known. Davids heart was ſet upon this duty (Pſal. 9.14.) Thou haſt lifted me up from the gates of death, that I may ſhew forth all thy praiſe, in the gates of the daughter of Sion. 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 Sions gates, or, that I might declare how praiſe-worthy thou art to all who come into the gates of Sion. 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 (verſ. 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 ſheweth 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 ſhewed 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 (verſ. 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 Lillies, dropping ſweet ſmelling myrrh; his hands are as gold rings, ſet with Beryle; his belly is as bright Ivory, overlaid with Saphyres; 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 our ſelves, 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, Deus non deficit in neceſſariis.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.
Verſ. 13. Who can diſcover (or uncover, as ſome) the face of his garment.
That is, his garment. The word rendred face is redundant. As to flie from the face of a man, is to flie from a man; and to flie from the face of the ſword, is no more than to flie from the ſword. The face of any thing 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?Quis poteſt illam è mari in ſiceum adducere, & nudam fiſtere coram hominibus? Jun. Piſc. Indumentum ceti vocat cutem, qua tanquam indumento tegitur. q. d. quis detraxit ei cutem? quis ex…ori…vit cum? Druſ. Merc. I may give you a fourfold anſwer.
Firſt, Some learned Interpreters are of opinion, that the Sea it ſelf 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 mans, 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?
De balena ſcribitur quod oculi ejus gravi ſupercil…orum pondere operiuntur & prominentia illa quaſi veſtiuntur; nemo que audat corium illud, quod facies indumenti appellatur attollere, confeſtim à belluo vorandus. Paraph. Paraemialis locutio eſſe videtur, q. d. quis audet vel cuticulae ejus particulam detrahere: ut de homine ſuperbo & iracundo dicimus; ne pilum quidem barbae audes ei extrahere. Bold.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; God hath given every creature ſome kind of garment or covering.
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. 'Tis ſaid of man in the ſtate of innocency, 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 innocency, and that was the reaſon, why they were not aſhamed. Since the Fall, mans 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 cloathed with the garment of joy and glory. Being cloathed 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?
Or who can come to him with his double bridle?
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.Intelligit o… aut labia, quae diducta fraene duplicati ſp… ciem habent. Druſ. 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 any thing 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 rendred bridle, properly ſignifies the reine of a bridle. Fraena nominantur eae partes quae utrin que ad maxillat deſinunt. Quis cum fraeno duplicato audeat accedere ad eum, ut ejus rictui inſerat, ſicut fit equo. Sed malo parabolicè intelligere pro labiis. Merc.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 neer 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.
Verſ. 14. Who can open the doors of his face?
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-leav'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 terrible round about, or terrour is round about his teeth.
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, terrour round about (Jer. 20.2.) So the teeth of the Leviathan are terrour round about.Per gyrum deutium ejus formido. Hieron. 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 mans bones with his teeth.
Hence note; That is terrible to us, which we perceive hurtful to us.
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 terrour of the Lord (that is, knowing how terrible the Lord is) we perſwade 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 Aſpes 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 our ſelves, 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! (Levit. 10.1, 2.) How terrible was the Lord out of his Church, when he ſtruck Ananias and Saphira 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 Lords 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 ſhew 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) ſhews 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 dye from my youth up: while I ſuffer thy terrours, 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 terrours of God do ſet themſelves in array against me. Now if the Lord make ſuch a terrible war upon Saints, if he terrifie them, even till he hath diſtracted them; how will he draw up his terrours as an army, or his army of terrours, 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 terrour (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 lye 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. 'Tis 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, catcht 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.
Phyſeterem & Oream praecipuè dentatos dicunt.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 terrour to them, ſo with deſenſive armes to ſecure himſelf from hurt, as it followeth, Verſ. 15, 16, 17. His ſcales are his pride, ſhut up together as with a cloſe ſeal. One is ſo near to another, that no air can come between them. They are joyned one to another, they ſtick together, that they cannot be ſundred.
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 joyned ſo faſt one to another, that they cannot be ſundred.
His ſcales are his pride.
The ſtrong ſheilds have pride, ſaith Maſter Broughton; that is, his ſcales, which are as ſo many ſheilds for his defence, are his pride. The word is not elſewhere rendred ſcales, but ſtrong pieces (Chap. 40.18.) and here it may be rendred, 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 carkaſſes of Crocodiles which are among us) that the Crocodile hath great and ſtrong ſcales, and thoſe very cloſely laid, or joyned together. The objection hath much weight in it,Balenarum, & Elephantorum cutes ſummè durae ſunt, & propomodum inſenſibiles. Galenus l. 3. do uſu partium. 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 extream hard, and almoſt inſenſible, ſaid the Oracle among Phyſitians.
Quot ei ſquamae tot clypei quibus adverſus omnem vim togitur. Arianus memorat ex Nearcho viſum cetum in littus ejectum cubitorum quinquaginta corio ſquamoſo tam craſſo, ut cubitum aquaret.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 it ſelf, as well as two or three, though the teſtimony of one be not ſo authentick 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.
Geneva Tranſlation. foreign ſuperbia, magnificentia, verbum medium.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 heightned by them.
Hence note, Firſt; There is a kind of pride in brutes and irrational creatures.
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 cloaths, 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; Extraordinary attainments or injoyments, are occaſions of pride.
Why are Leviathans ſcales his pride? 'Tis becauſe they are ſo ſtrong and cloſe, that he thinks himſelf ſafe from all injuries under their ſhelter. The word properly ſignifyeth a buckler of molten braſs. They who are armed with ſuch a defenſive weapon, fear neither ſword nor ſpear. Any great injoyments 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 priviledges. The Nation of the Jews, how proud were they of that priviledge, that they were Abrahams 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 your ſelves in your priviledges 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 toucht 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 injoyments 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, Shut up together as with a cloſe or ſtrait ſeal.
Things ſtraitly ſealed up, can hardly be parted. How cloſe the ſcales of Leviathan are, is further ſhewed, Ne ſpiraculum quidom incedit per eas. Hieron.Verſ. 16. One is ſo near to another, that no air can come between.
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 ſubtile thing in nature; the air paſſeth through not only little cranies, but imperceptible pores; yet the juncture of Leviathans ſcales is ſo cloſe, that the ſubtile air cannot paſs between. The next verſe is only an hightning of the ſame thing.
Verſ. 17. They are joyned one to another, they ſtick together that they cannot be ſundred.
Scales are lap't one over another, like the tiles of an houſe, they ſtick like boards glued. The Hebrew is, they are joyned a man to his brother. Vir fratri adhaerit.'Tis common in that language to call two things joyned 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 joyned as cloſe together as a man and his brother, or as a woman and her ſiſter, that is, they are moſt cloſely joyned, 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, ſhews both his ſtrength and his ſafety.
Hence note; Ʋnity is a great means to keep any ſtrong and ſafe.
How cometh Leviathan to be ſo ſafe? his ſcales are cloſe together. If he had never ſo ſtrong ſcales, were they not joyned together, they could be no ſafety to him; union makes every thing 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 armour, armour of proof, but it had joynts 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 joynts of his harneſs. Death, the deadly arrow, made its entrance at the joynts of his Armour. Weak things cloſely joyned together become ſtrong, and ſtrong things wanting union prove weak. Satan is the ſtrong man Armed, and the Scriptures of truth tell us, that Satans kingdom is not devided, 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 Amaleck, the Philiſtines, with the Inhabitants of Tyre, Aſſur alſo is joyned duplicate page duplicate page 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 crucifie Chriſt; and ſo have evil men, in all ages, to hinder the progreſs of his kingdome. 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 ſeldome 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 ſundred, 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 joyned, like the ſcales of the Leviathan, but they were joyned, 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 labour to be one, ſhould be found endeavouring (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 Miniſtery 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, any thing 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.