Exposition of Job 38-42, Commentary on Job · Chapter 41 · Verse 18-25

Exposition of Job 38-42 · Commentary on Job · Chapter 41 · Verse 18-25

p. 738JOB, Chap. 41. Verſ. 18, 19, 20, 21, 22, 23, 24, 25.

18. By his neeſings a light doth ſhine, and his eyes are like the eye-lids of the morning.

19. Out of his mouth go burning lamps, and ſparks of fire leap out.

20. Out of his noſtrils goeth ſmoak, as out of a ſeething pot, or caldron.

21. His breath kindleth coals, and a flame goeth out of his mouth.

22. In his neck remaineth ſtrength, and ſorrow is turned into joy before him.

23. The flakes of his fleſh are joyned together, they are firm in themſelves, they cannot be moved.

24. His heart is as firm as a ſtone, yea as hard as a piece of the nether mill-ſtone.

25. When he raiſeth up himſelf, the mighty are afraid; by reaſon of breakings they purifie themſelves.

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, verſ. 18.

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

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

Fourthly, By his ſmoaking noſtrils (verſ. 20.)

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

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

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

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

Ninthly, By a twofold effect of all theſe, even upon the p. 739mightieſt of the ſons of men, when he appears to them, or when they behold him in his motions.

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

Secondly, He cauſeth them to purifie 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,Eſt frementis iraſcentiſ que oeti deſcriptio. Bold. 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 ſmoak and flame.

Verſ. 18. By his neeſings a light doth ſhine.

The firſt thing deſcribed in the former context,Sternutatio efficitur ex ſubtili vapore incluſo in ventriculis cerebri, conante natura vehementius expelre & expurgare. Galen. l. 2. de ſympt. cauſis, c. 2, 3. Inter orandum bonum eſt ſignum ſternutare. Sernutamentum bonum eſt ſignum aegroto. Dicta Rabbinorum. Merc. 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 ſubtile vapours 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 ſhews 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 ſhews a vigour and quickneſs in the natural ſpirits, reſiding in the brain.

His neeſings.

But what are theſe neeſings of Leviathan? They who hold Leviathan to be the Crocodile, ſay,Si ronchos edit ſternutanti ſimilis, emicat flamma. Bez. when he is ſunning himſelf, or lyeth 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. 'Tis ſaid alſo, that the Whale p. 740neeſing,Baloens ex foreign ab emittendo & fundendo aquas. Iſid. Ora Balenae habent in frontibus, ideo que ſumma aqua natantes in ſublime nimbos efflant. Plin. Natur. Hiſt. l. 9. c. 6. Sternutationes ejus faciunt ſpl…ndorem, dum aqua albeſcens in aero diſpergitur. Piſc. Aquae qua per duas fiſtulas quam longiſſimè ſurſum ejaculatur, Balona, ſplendores dicuntur, quia lucant & candidant. Sanct. 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 vapour 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 Latine, ſignifies this action, or, his ſpouting out water; and by theſe ſpoutings or neeſings, we may ſay (as it followeth in the Text) A light doth ſhine.

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.

And his eyes are like the eye-lids of the morning, or, like the dawning of the day.

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 lightſom 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,Palpebrae pro oculis, metonymicè ſumuntur. 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 p. 741the 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 it ſelf; yet conſidering the morning light, with reſpect to its neerneſs or neighbourhood to the foregoing darkneſs, ſo we are more ſenſible of that than of the light at noon-day. Contraries placed neer together, illuſtrate each other. For, as ſoon as the morning appears, light conveys it ſelf 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,Ardentos oculos ſuffectos ſanguine & igne. Virg. l. 2. Aeniad. Exilit in ſiccum flammantia lumina torquet. Virg. l. 3. Georg. 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 ſignifie 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,Oculi noctu coruſcant, ingentium flammarum modo; Procul enim viſi à piſcatoribus, ignes eſſe grandes putantur. Olaus lib. 21. c. 5. 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 p. 742may reply from his own ſhewing 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.

Verſ. 19. Out of his mouth go burning lamps, and ſparks of fire leap out.

That is, ſomewhat goes out of his mou…h like burning lamps and ſparks of fire. This is a demonſtration of the extream natural heat of Leviathan: There's a continual fire in his mouth; then what is in the kitchin of his ſtomack, 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.

Verſ. 20. Out of his noſtrils goeth ſmoak.

We had fire before, and now comes ſmoak. We uſually ſay, Where there's ſmoak there is ſome fire; and ſurely where there is ſo great a heat, there muſt be or hath been ſome ſmoak; Out of his noſtrils goeth a ſmoak. Fumus eſt der aduſtus ex multitudine caloris. Aquin.What is ſmoak? 'Tis air aduſt (ſay Phyloſophers) Much heat draws out the airy part of the fewel, and turns it into ſmoak. Leviathan having ſuch a fire in his bowels, needs muſt ſmoak 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 As out of a ſeething pot or caldron.

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 boyled at once, and boyling ſends out a great fume or ſmoak. The Hebrew word rendred Caldron, properly ſignifies a copper or brazen Kettle, in which dying ſtuff is boyled 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.

p. 743Verſ. 21. His breath kindleth coals, and a flame goeth out of his mouth.

This verſe, with the former three, tend all to one purpoſe.foreign Ahenum reddidimus ex conjectura, propriè ahenum magnum inſtar ſtagni, quod foreign dicitur. Druſ. 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 it ſelf here compared to a fire by a ſtrong Hyperbole, like that which concludes this matter.

And a flame goeth out of his mouth.

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; ſmoak 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 ſmoak 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 p. 744Zion, 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 (verſ. 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 ſurprized 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 Lords diſpleaſure? Thus we have the diſcovery of Leviathans furious heat; he is all in a flame.

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

Verſ. 22. In his neck remaineth ſtrength, and ſorrow is turned into joy before him.

Leviathans head is ſtrongly joyned 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 joyning 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 diſcernable diſtance between head and ſhoulders; and though he himſelf grants that ſeveral other Authors, by him alleadged, 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.

p. 745To this ſome anſwer, and I conceive their anſwer may ſatisfie in this Point, That how little, or how undiſcernable ſoever the ſpace is between the head and the body of any animal, the very joyning 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, In his neck remaineth ſtrength.

The Hebrew is, Lodgeth. And ſo Mr. Broughton renders, In his neck alwayes lodgeth ſtrength; that is, he is alwayes ſtrong, very ſtrong neckt; his neck is ſo ſtiff and ſtrong, that ſtrength it ſelf may ſeem to have taken up its reſidence there: That's the elegancy of the Hebrew. So then, theſe words ſhew the great ſtrength of Leviathan. A ſtiff or thick neck, ſignifies both ſtrength of body, and ſtoutneſs of ſpirit. Naturaliſts ſay,Qui collum habent groſſum fortes ſunt, imbecilles autem qui illud habent gracile. Ariſtot. in Phyſiognomicis. 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 mans 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 Lords yoak, 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 out-ſide 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. 'Tis 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 p. 746ſeems rather to imply his courage than his pertinacy, as it followeth, In his neck remaineth ſtrength, And ſorrow is turned into joy before him.

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

Ante cum exilit moeror. Jun. i. e. moerore afficit omnes obvios; ac ſi de illis triumphans exultaret moeror effectus ab ea humonitus dictum. Jun.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 ſatisfie his vaſt ſtomack, 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 dye; 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.

p. 747Thirdly, Others tranſlate thus, before him paſſeth pennury. Faciem ejus praecedit egeſtas. Vulg.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, & ſatisfie 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 unſatiable gulf: that's a third reading; our own ſaith,

Sorrow is turned into joy before him. The meaning, I conceive,foreign exultavit. Mont. vertetur in laetitiam. Pagn. Quicquid ſolicitudinem aliis parit excitat, & exhilerat ipſius animum. Bez. 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 terrifie him, he fears nothing, he fears none; and if any object of ſorrow preſent it ſelf 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 rejoyceth 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, p. 748Now I ſee danger ſuitable to the greatnſs of my ſpirit. Jam video animo meo par periculum.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; They who have great ſtrength, think themſelves above ſorrow and danger.

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 rejoyceth 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 rejoyce to do it; yea, we are ſo apt to rejoyce 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, ſeing none have been more oppreſſed and weakned 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 priviledge 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 rejoyce (here's the caſe of Chriſts 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 rejoyce in ſpirit under thoſe diſpenſations which p. 749have 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 it ſelf; 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 priviledge 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 ſhew him ſtrong all over, or in all the parts of his body.

Verſ. 23. The flakes of his fleſh are joyned together, they are firm in themſelves, they cannot be moved.

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 rendred firm in the latter pa…t of the verſe ſignifies) like braſs, or bell-mettal moulton in a furnace, and caſt into a body. Such is the force of the Hebrew.

The flakes of his fleſh are joyned.

Though Leviathan be a fiſh, an inhabitant of the waters, yet the Scripture calls the bulk of his body fleſh. So (Levit. 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 ſence 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 p. 750fleſh (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 rendred Amos 8.6.) are firm and ſtrong, being joyned or glued faſt together, as the Septuagint expreſs the ſignificancy of the word, by us rendred joyned. And as it followeth, They are firm in themſelves, they cannot be moved.

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.

Verſ. 24. His heart is as firm as a ſtone, yea, as hard as a piece of the nether mill-ſtone.

Corin omnibus animantibus ſpiſſum, nervoſum, & bend compactum eſt. Ariſt. l. 3. do part. c. 4. Superior molo foreign dicebatur ab inequitando.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 Is as firm as a ſtone.

That is, 'tis extraordinary hard; which is further intended by the laſt words of this verſe, Yea, as hard as a piece of the nether mill-ſtone.

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.

p. 751Now though this may have reſpect to the litteral 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 mans heart is hard, and anothers 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,Fortis & intrepida eſt. Jun. Eſt forti & infracto corde, ſeu animo nihil timet. Merc. notes his courage, boldneſs, and ſtoutneſs; he is not timerous, 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 couragious. 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,Crudeles & inclementes aut è ſaxo geniti, aut cor habere ſaxeum dicuntur. 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 hardned 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 p. 752hath no mercy, and therefore may be ſaid to have a hard heart.

Again, Leviathan is full of courage, he fears no colours (as we ſay) therefore he may well be ſaid to have a hard heart.Cor durum ſignum audaciae & fortitudinis. Plin. l. 11. c. 37. And thoſe creatures which have the hardeſt hearts in a phyſical ſenſe, are obſerved by Naturaliſts to be moſt daring and couragious.

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 tenour of the next.

Verſ. 25. When he raiſeth up himſelf, the mighty are afraid; by reaſon of breakings they purifie themſelves.

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 ſhews 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.

When he raiſeth up himſelf.

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 Noune, which we put into a Verb, At his excellency The mighty are afraid; by reaſon of breakings they purifie themſelves.

In theſe words (as was ſhewed 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 purifie themſelves.

p. 753The mighty are afraid.

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,foreign Fortes, proprie pii, i e. Angeli hoc nomine dicti quod robare polleant maxime pra ceteris creaturis; hoc nomen etiam ad homines transfertur, robore & potentia valentes. Timebunt Angeli. Vulg. and even ſtruck dead with aſtoniſhment, The Hebrew word rendred mighty, may be carried beyond mighty men, even to Angels; and ſo the vulgar Latine reads it, When he lifts up himſelf, the Angels will be afraid. The word is applyed 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 ſhew, 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 dayes, 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 alwayes 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; Great dangers may put the ſtouteſt into a fear.

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 judgement of God upon them, that they are afraid where no fear is (Pſal. 53.5.) and p. 754(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 cloathed 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 ſhews 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 Lords 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 judgements, 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.

p. 755This 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, And by reaſon of breakings they purifie themſelves.

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,Confractiones vocat, quando Leviathan elevando ſe fluctus excitat, qui propter… foreign appellantur, quod ſe invicem frangant. 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 purifie 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 purifie themſelves. Nor doth Levithan break the waves and waters only, but whatever comes neer 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 They purifie themſelves.

The mighty are afraid when he raiſeth himſelf up; and ſeeing him make ſuch work, they purifie themſelves. What's that? There are various underſtandings and expoſitions of this clauſe.Aliqui verbum (purgant) exponunt, aberrant; i. e. Ita percelluntur metu ut animis toti cancidunt, nec ſciunt quid agant. Merl. Peccant, i. e. errore ſe obſtringunt, ut neſciant, quid faciant. Nam foreign ut, Graecè foreign dicitur, qui aberrat à ſcopo. Druſ.

Firſt, The word rendred to purifie, properly ſignifies to erre, or to wander out of the way; and it notes, as outward erring or wandring, that of the body, when we know not whither to go, ſo inward wandring, 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 ſtreights, 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 p. 756their own ſafety, and often take the unſafeſt way, running themſelves further into danger, while they endeavour to eſcape it. This is a proper and profitable expoſition; and we may note this from it.

Great fears cauſeth great diſtractions.

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 puzled 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, cryed 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-matcht 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. 'Tis 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.

p. 757Secondly, We ſay, They purifie themſelves: What's that? there are two interpretations of this tranſlation.

Firſt, Some interpret it of a bodily diſtemper,Quando mare fluctibus intumeſcit, nauſea …boritur, & qui ſunt in navi fere vomu…, ſtomachum purguntes. Druſ. Alvum ſolvit. Bez. Rab. Levi. coming upon the mighty by reaſon of their fear. In ſtorms at ſea paſſengers purge their ſtomacks, uſually by vomiting, and ſometimes by ſtool. Thus (I ſay) ſome expound this Text, that through extreamity of fear, they are ſurpriſed with a ſuddein looſneſs. 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 ſuddain 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 it ſelf 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 exigents mighty ones may be brought, when ſurpriſed with dangers. But;

Secondly, I conceive (and upon that I ſhall inſiſt) theſe words,Vox foreign in Piet & Hiphtael expiationem à peccato importat. unde vertitur expiabunt ſe, ſeu paenitentiam agent, & remiſſionem à Deo petent, praeſenti mortis diſcrimino teriti. Scult. They purifie 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 purifie themſelves, that is, they betake themſelves to prayer and repentance; and then they will purifie 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 purifie, is applied to this ſpiritual purifying, by confeſſing of ſin, and tu…ning to God, and promiſes of amendment (Pſalm. 51.7.) Purge (or purifie) me with hyſop, and I ſhall be clean; only there 'tis Gods act, here mans. But as God doth purge us by pardon, ſo we may be ſaid, to purge our ſelves 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 purifie themſelves.

p. 758Hence, Obſerve; In great dangers; which threaten preſent death, or undoing at leaſt, even common men will confeſs their ſins, and make great ſhews or ſemblances of repentance.

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 Marriners in a ſtorm (Pſal. 107.28.) Then they cry unto the Lord in their diſtreſſes. Even ſuch Marriners, as ſeldom think of God, nor pray to him in a calm, being in a ſtorm, fall a praying, they purifie thomſelves: Now they are for repentance, now they will caſt their ſins over-board, ſeing 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 Marriners 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 cryed every man to his God: Now they purified themſelves by repentance and prayer. Were not theſe Marriners 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 purifie themſelves in times of great danger. We ſay well, true repentances is never too late, but late repentance is ſeldome 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 ſhew 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 purifie our ſelves in a calm, as well as in a ſtorm, our repentance is but the repentance of Heathen Marriners. Be in a calm, what you are in a ſtorm; be when you ſee Lambs, what you were when you ſee or ſaw Leviathans.

p. 759Secondly, Obſerve; It is a duty to repent when we ſee great dangers, or (as the Text ſpeaks) great breakings.

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 othe 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, purifie our ſelves, 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 purifie your hearts ye p. 760double minded. They ſurely are minded, or reſolved to be filthy ſtill, and never to purifie either heart or hand, who do not ſet their minds to purifie 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.)