Exposition of Job, Exposition of Job · Chapter 41
CHAP. XLI.
This Chapter contains the ſecond Inſtance confirming the inequality that is betwixt God and Job, and all men; Namely, the Leviathan. Which, though ſome do idly turn it into an Allegory, underſtanding it of Satan (as ſometime great Oppreſſers are compared to this Creature, Pſal. 74.14. Iſa. 27.1.) yet it is clear from the following Deſcription (and from Pſal. 104.26.) that it is a Sea-Monſter. The difficulty is to know what particular Creature, living in the Sea and Waters, is meant by this name. The Crocodile in the River Nilus hath indeed ſuch Scales as are here mentioned, v. 15. But that is neither ſo big, nor ſo fierce, as here this Monſter is deſcribed to be. As for Whales that are known to us, it is certain this Deſcription agreeth not to them; for they have not theſe Scales, v. 15. and are taken by men, as this is not, v. 1.—9. and in other parts of the Deſcription. And to ſay, that God deſcribes it thus, becauſe then men knew not the way of taking them, as they do now, is not only a falſe ſuppoſition (as the following Deſcription will clear, where the ways now in uſe for taking of Whales, are mentioned) but ſaith in effect, that God could then refute Job, but could not have refuted him, had he lived in our days. Therefore it is cleareſt to underſtand it of ſome ſcaled Whale, Dragon, Crocodile, or Sea-Monſter, well known on theſe Coaſts where they lived, though not ſeen in our Seas. And ſo we find Naturaliſts making mention of Sea-Monſters in the Arabian and Indian Seas, of a vaſt, and almoſt incredible, proportion; whoſe very Sneezings ſend forth ſuch abundance of waters as will drown any Ship they fall into. This Creature hath the Name Leviathan, from Addition, either (as was ſaid of Behemoth) becauſe it is ſo big, as if many Fiſhes were added and joined together in one; or, becauſe of the cloſe Conjuction of his Scales, of which afterward
In this Deſcription, 1. The Lord points out, more generally, the ſtrength, untameableneſs, and terribleneſs of this Creature, v. 1. …9. to check Job, who durſt offer to grapple with him, v. 10, 11.
2. He points forth his Glory ſhining in this Creature, by a more particular Deſcription thereof; containing a Preface, v. 12. The Deſcription it ſelf, v. 13.—32. And a ſummary comprehenſion thereof, in the Concluſion of all, v. 33, 34.
Verſe 1. Canſt thou draw out Leviathan with an Hook? or his tongue with a Cord which thou letteſt down?
2. Canſt thou put an hook into his Noſe? or bore his Jaw through with a Thorn?
3. Will he make many ſupplications unto thee? will he ſpeak ſoft words unto thee?
4. Will he make a Covenant with thee? will thou take him for a ſervant for ever?
5. Wilt thou play with him as with a bird? wilt thou bind him for thy Maidens?
6. Shall the Companions make a banquet of him? ſhall they part him among the Merchants?
7. Canſt thou fill his Skin with barbed Irons? or his head with fiſh ſpears?
8. Lay thine hand upon him, remember the … battel, do no more.
9.
Behold, the hope of him is in vain: ſhall not one be caſt down, even at the ſight of him?
In theſe Verſes, we have an Account of the vaſtneſs, untameableneſs, and terribleneſs of this Creature; which may be taken up in theſe particulars.
1. That there is no taking of him, as of other leſſer fiſhes, which are angled out of the Waters with a Hook and a Cord, v. 1. And which, when they are taken, are ſtrung together upon Hooks, Cleeks, or Thorns, that ſo men may keep them, and carry them home, v 2.
2. That (upon an impoſſible ſuppoſition of his coming into mens hands, or being taken) there is no taming of him; neither will he ſupplicate, as one that is vanquiſhed, for his Liberty, but will fight it to the laſt, v. 3. Nor, if he cannot eſcape, will he covenant to work or ſerve for his Life, as Elephants, and other Wild Beaſts do, v. 4. And as he would decline to work, ſo, neither would he be taught to play to Boys and Maids, as himſelf playeth in the Sea, Pſal. 104.26. and as Birds and ſome Beaſts make ſport to men, when they are tamed, v. 5.
3. That ſince he cannot be taken, mens expectation of advantage by him doth fail. When Fiſhers take a great prey at Sea, the Society make a Feaſt, and ſell the ſuper-plus to Merchants for gain; as is uſual in Whale-fiſhing: But no ſuch advantage is to be got here, v 6.
4. That, as he is not to be taken as men do take ſmall fiſhes, v. 1. So neither can men take him as they take Whales, or other Sea-Monſters, by ſhooting Darts to wound them, v. 7. For if any would offer to lay their hand upon him, to take him, the remembrance of that battel they would have with him, might make them give over their attempt, v. 8. yea all hope of taking him is in vain, ſeeing the v…ry ſigh… of him is enough to confound the ſtouteſt, v. 9. If, againſt all this, it be objected, that all ſorts of Creatures, even in the Sea, may be tamed, and conſequently taken, by men; Jam. 3.7. It is ſufficient, for verifying of that Aſſertion, and the ſcope thereof in that place, that ſo many of all kinds of Creatures have been tamed, albeit ſome be ſtill excepted.
From all this, Obſerve, 1. If we look upon this Inſtance in the Sea, as it is added to all that are before, it may point out.
1. God hath ſtill more and more Evidences and Inſtances, to demonſtrate what he is, as men are able to take him up; for, here is another Inſtance more.
2. Such is mans Stupidity, and his Diſtemper when he is under Tentation, that he needs that much pains ſhould be taken upon him, to inculcate what God is; and he hath reaſon to ſuſpect that he is not ſerious and ſolid enough in that ſtudy, even when he obſerveth moſt; therefore doth God inſiſt ſo much to take pains upon Job.
3. As the Earth, ſo alſo the Sea, is a Store-houſe full of Gods Riches; wherein Travellers may ſee much of God, both for the variety and vaſt greatneſs of Creatures in it; ſo that Seafaring men (who, oft-times want Ordinances among them) are without excuſe, if they reap not much edification by their Journey. Therefore is Leviathan inſtanced in the Sea, that we may be led to ſtudy God in all his Works th…re. See, Pſal. 104.25, 26. & 107.23, 24.
Obſ. 2. This Deſcription ſerveth to point out the the fruit of mans ſin, in his loſs of that primitive Dominion over the Creatures, Gen. 1.26, 28. So that albeit, in the indulgence of God, ſome of them are tamed by their continual converſe with men, yet many of them are wild, and not uſually, if at all, tamed. This ſhould excite men to lament their own ſlavery under ſin, which hath cauſed this change, and ſhould make them endeavour to recover a right to all things in Chriſt, 1 Cor. 3.21, 21, 23. Heb. 2.6, 7, 8.9.
Obſ. 3. When we conſider this fierce and untameable Creature; we may be helped to remark many advantages we reap by other Creatures, which cannot be expected by this. As,
1. It is a mercy that other Creatures, though wild, are yet taken by men for their uſe; as is inſinuated, v. 1, 2. though the Leviathan will not be taken. Thus many men have their Dinner to …etch out of the Sea in the morning, and others live by hunting of wild Beaſts, and yet are provided for.
2. It is a mercy, that ſo many of the Creatures as we need, ſerve us, yea, and fawn upon us, and do their ſervice ſo willingly, as if they had covenanted to do it; all which Leviathan declines to do, v. 3, 4.
3. It is a mercy that we have, and may lawfully uſe Recreations, and Refreſhments by ſome of them, as we have not by the Leviathan, v. 5, 6.
4. It is a mercy that mens labour about the Creatures doth not only furniſh them with plentiful Allowances of food, but gain alſo, by their Traffick; neither of which Leviathan will afford them, v, 6.
5. It is a mercy that even ſome fierce Creatures, may be taken for the uſe of man, without any inevitable hazard, which they run, who grapple with Leviathan, v. 7, 8.
6. It is a mercy that God hath not made the ſight of every Creature a terrour to us; as Leviathan would be, v. 9. All which may be uſeful meditations to us, when we read this Scripture.
Verſe 10. None is ſo fierce that dare ſtir him up: who then is able to ſtand before me?
11. Who hath prevented me that I ſhould repay him? whatſoever is under the whole heaven is mine.
In theſe Verſes, we have an Inference from, and an Application of, this Inſtance, to convince Job of his Folly in thinking to enter the Liſts to grapple with God, and ſo to ſtand before him, or, ſet himſelf before him, in judgment, as a Party able to contend with him. This is propounded in Theſi, or, in a general Interrogation, leaving to Job to ſee how it concerned him; And it is confirmed,
Firſt, From this Inſtance, v. 10. That if no man, were he never ſo fierce, dare ſtir up, or provoke, this Creature, how much leſs dare any offer to deal with God?
Secondly, From other Arguments, v. 11. Such as,
1. That God oweth no man any thing, whereby he might be obliged to guide him as he likes, and not as himſelf pleaſes.
2. On the contrary, all things are his by Right of Creation; ſo that he may diſpoſe of them as he pleaſeth, and they have no cauſe to quarrel.
From theſe Verſes, Obſ. 1. This Application, conſidered in general, points out,
1. There is nothing which God ſpeaks, nor any parcel of Scripture, that is barren, but hath profitable and ſpecial Inſtructions in it, if we could diſcern them; for when God inſiſts on this Subject, concerning this Sea-Monſter, to an afflicted ſick man, it ſhews, that there is ſomewhat in it, as here he clears.
2. It is not enough that we hear what is ſpoken in Scripture, unleſs we make ſome application and uſe of it; as here God teacheth Job.
3. God muſt be employed, not only to point out what is ſeaſonable to our condition, but to apply it alſo; as here he doth to Job.
Obſ. 2. The Challenge or Propoſition v. 10. imports,
1. We are forgetful of the Greatneſs of God; for this is the point here inculcated.
2. This our forgetfulneſs appears much in our thinking to ſtand before God, or, to enter the Liſts with him, as a party, in our complaints.
3. When mens Conſciences are well informed, they will decline this undertaking; as this Queſtion imports.
4. Men are far more clear and …ound in acknowledging general Principles, than when it cometh to their own particular; for this cauſe doth he propound the Challenge in general.
5. No perſonal Advantages, of one man above another, will bear them out in their Quarrelling with God, therefore, alſo, is it propounded in general, Who is able, &c? to ſhew that none can undertake this, but the mighty man, and the godly man, muſt give it over as well as others.
Obſ. 3. The firſt Argument, v. 10. Imports,
1. Men are naturally fierce and violent, and that appears eminently in ſome; for, here, there are ſome fierce and daring. And though many do not evidence that they are of daring diſpoſition, by running upon hazards; yet there is no man but by nature he is a Bullock unaccuſtomed to the yoke, be the hazard what it will.
2. Even ſome of the very Creatures are ſufficient to give a check to the pride of fierce men; for, none is ſo fierce that dare ſtir him up.
3. The dreadfulneſs of ſome Creatures may convince men of their Folly, in their fierce and ſtubborn way with God; for, ſince none is ſo fierce that dare ſtir him up, or grapple with a Creature made by God, Who then is able to ſtand before him? Hence,
4. Such as would walk before God as becometh, whenever they ſee any Glory, Beauty, Strength, Terrour, &c. among the Creatures, they ought to be ſpiritual minded, and aſcend up to the Fountain whence thoſe Excellencies flow; as here God leads Job from the ſtudy of this Creature, to the ſtudy of himſelf.
Obſ. 4. Theſe Arguments, v. 11. do teach,
1. What men ſee of God, they ſhould dwell upon it, till it be rooted and fixed in their hearts; for, therefore is that truth, which is cleared by this Inſtance, v. 10. here confirmed by new Arguments.
2. Men have, ordinarily, a great conceit of themſelves, as if God were ſome way or other obliged to them, and bound to repay and requite them; as here is ſuppoſed.
3. Such as complain that they are afflicted, being righteous, are not free of this proud and vain opinion; this is reflected upon as Jobs fault, though it be generally propounded for the Reaſons formerly marked.
4. Such proud complainers ſhould know, that God was never prevented by a good turn done him by any man, which might put him in his debt; and that this may ſilence all their complaints, that God oweth them nothing, for the want whereof they may complain; for, who hath prevented me that I ſhould repay him? See, Rom. 11, 35, 36.
5. All things under heaven being Gods, by right of Creation, Pſal. 24.1. He not only needs not man nor his ſervices, to be obliged thereby; Pſal, 50.8,—13. But he may diſpoſe of men as he will, without doing them any wrong, or giving them any cauſe of complaint; for, this both proves that he cannot be prevented by man, or obliged to him, and that Job hath no juſt cauſe of complaint, that whatſoever is under the whole heaven is his.
6. Whatever be Gods condeſcendence to his humble people, yet he will plead his Soveraignty, even againſt them, when they are ſtubborn: As here he pleads againſt it Job, becauſe of his ſtubbornneſs, though otherwiſe, he was a broken and afflicted man, and ſo ſeemed to need more tender uſage.
Verſe 12. I will not conceal his parts, nor his power, nor his comely proportion.
Followeth a more particular Deſcription of this Leviathan; to which this is a Preface, wherein God ſheweth, that he will not conceal what he is, nor forbear to ſet him out in his particular members, or parts, in his great ſtrength, and comely proportion, or, proportionable greatneſs and ſutableneſs of every part to ſo vaſt a bulk of his body. Whence Learn,
1. God is a faithful revealer of what concerns his people, and may be for their good; for, he will not conceal from Job what is neceſſary to be told him concerning this Creature. See, alſo, John 14.2. Thus alſo may he be truſted in his diſpenſations toward his people, wherein he is faithful and tender.
2. When God ſpeaks to us, it engageth us to look upon what he ſpeaks, as worth the marking, whatever it be in it ſelf; for, his not concealing of this Deſcription is an Argument why Job ſhould hearken to the Diſcourſe, how barren ſoever it ſeem to be, ſince God inſiſts to ſpeak it. Thus alſo his diſpenſations ſhould be obſerved and improved, becauſe they are his, of how little ſoever moment they ſeem to be in themſelves.
3. We ought frequently to remember how much need we have that our Leſſons be inculcated upon us; for, ſo here, what is already ſaid of this Creature is not enough, without this further addition.
4, Even the vaſteſt, and moſt monſtrous-like of Creatures, have their own beauty and comely proportion, which ſhould be obſerved; as here is ſaid of Leviathan.
Verſe 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.
Followeth the Deſcription it ſelf, which may be taken up in ſix Branches. The firſt whereof (in theſe Verſes) is, That he is terrible, inacceſſible, and untameable. This is expreſſed in terms alluding to mens taking off the ſheets or coverings of Horſes, when they bridle them or take them forth; and he ſheweth, that none dare deal ſo with Leviathan. None can draw him out of the Sea, wherewith he is ſurrounded as with a garment, or offer to bridle him, though with a double Bridle, v. 13. for though he were otherwiſe acceſſible, none durſt open his mouth (which is big like a door, or gate) to bridle him, his teeth being terrible, v. 14. This Branch of the Deſcription doth demonſtrate and point out,
1. That it is a mercy thoſe Creatures whereof we have need, are acceſſible.
2. That it is a mercy they ſuffer themſelves to be approached unto, and bridled, and otherwiſe commanded, by us, Jam. 3.3.
3. That it is a mercy, that God hath given man skill to tame and manage thoſe other Creatures, for his neceſſary uſe and affairs.
4. That if Leviathan be ſo terrible and inacceſſible, much more is God inacceſſible and incomprehenſible; whoſe counſels are deeper than the Sea wherein Leviathan haunts, and who hath more terrour, than what appears in the teeth of Leviathan, which may affright theſe who dare hazard to contend with him.
Verſe 15. His ſcales are his pride, ſhut up together as with a cloſe ſeal.
16. One is ſo near to another, that no air can come between them.
17. They are joined one to another, they ſtick together that they cannot be ſundred.
In the ſecond Branch of this Deſcription, it is declared, that he is ſtrongly armed for defence, with thick Scales (like Shields, as the word ſignifieth) wherein he glorieth; which are ſo joyned, as if they were ſealed together, v. 15. So that no air can get in betwixt them, v. 16. Nor can they be ſundred by force, v. 17. This points out,
1. The Providence of God, who hath guarded his Creatures with natural defences, againſt cold, and other injuries; as here he hath guarded Leviathan with Scales, formerly united together. Hereby he ſheweth that he is the Preſerver of man and Beaſt, Pſal. 36.6. And ſo delights not in their deſtruction, however men be often apt to quarrel; and, that we ought to admire and commend him, who makes up that to other Creatures, in ſtrength, beauty, &c. which man can hardly reach with all his Art and Induſtry. See, Mat. 6.26, 28, 29.
2. Pride is an evil very incident to the Creature; as here is ſaid, by way of Analogy, of Leviathan, that his Scales are his pride, or, he glorieth in them; as we may obſerve alſo in other Creatures. And though irrational Creatures do not ſin, yet in that their way they are a Document to man.
3. Excellencies, though never ſo poor or mean (as the Scales of Leviathan) are apt to beget or occaſion pride; ſo that it is hard to have any excellencies, and not to be proud of them.
Verſe 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.
In the third, Branch of the Deſcription is pointed out, How his appearing any way above the Water is full of Majeſty, his neeſings, or caſting up of water into the air, appear bright as light to obſervers, and his eyes appear bright and ſparkling, like the morning-light, or Day-ſtar, v. 18. His mouth caſts out Vapours, or Waters, ſo commoved and broken, that they are like Lamps and Sparks of fi…, eſpecially by the irradiation of the Sun (as broken waters in Tempeſts appear as if they were all on fire) v. 19. Sometime his Noſtrils caſt out waters, or Air and Vapours, ſo groſs and plentiful, that they appear like the ſmoke of a boiling Pot or Caldron, v. 20. Yea, his very Breath is ſo hot as fire, and as a wind that is able to kindle coals, v. 21. By all which may be pointed out,
1. Gods glory in his working is ſometime hid from our …ight, that it may be the Object and Exerciſe of our Faith; as Leviathan is oft-times under water, and then thoſe Sneezings, &c. appear not.
2. However God do thus ſometime caſt a vail upon his working, and upon his Glory ſhining therein; yet at other times, it is made convincingly to appear, to ſilence the Atheiſm, and confound the pride of men; as ſometime Leviathan appears above water, with all thoſe actings and qualities, which do demonſtrate the glory of God who made him.
3. When God, at any time, manifeſts the glory of his working, it ſhould be improved, to make his glory be remembred and believed at another time; as the uſe of thoſe appearings of Leviathan ſhould laſt longer than the ſight of him, or of his Sneezings, &c. do continue.
4. If Leviathan, even when he appears but a little above the water, be ſo terrible; how much more terrible is God, when he appears but a little diſpleaſed? Pſal. 2.12. And if his Neeſings, and what appears at his eyes and mouth be ſo dreadful; how much more dreadful is it, when God threatens and teſtifieth that he is angry? Pſal. 18.8, &c.
Verſe 22. In his neck remaineth ſtrength, and ſorrow is turned into joy before him.
23. The flakes of his fleſh are joined 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 Milſtone.
25. When he raiſeth up himſelf, the mighty are afraid: by reaſon of breakings they purifie themſelves.
In the fourth Branch of the Deſcription, is pointed out his firmneſs and ſtrength in all his parts. His Neck being ſtrong, v. 22. His Fleſh firm, and ſolidly joined, v. 23. And his heart full of courage, and firm as the nether Mill-ſtone, v. 24. This his ſtrength is amplified from an effect, v. 22. (which though it be ſubjoined to the ſtrength of his Neck, yet flows from all the reſt alſo) that ſorrow is turned into joy before him, or (as it will read better) ſorrow skippeth out before him; that is, at the ſight of him men do skip (as they do in dances) and are made to ſtart for ſorrow and fear. This is further explained, v. 25. That when he is ſeen in the Sea (by ſuch as ſail there) the ſtouteſt are afraid; and when by the Breakings and commotions of the waters, they know he is near, they purifie themſelves; that is (not that Nature caleth it ſelf, and they purge and empty their Belly, through fear; for the word here will not ſignifie that; but) they run to be cleanſed from their Offences and Sins, and to have them expiated, as fearing to be overwhelmed. This may point out,
1. God can furniſh Creatures with multitudes of advantages, which yet are but his Creatures, and can be reached by him; as here, ſtrength and courage are added to the reſt of the Properties of this Creature; whereby we may be helped to conſider how infinite theſe Excellencies are, which are in God.
2. If men will not fear God, as he reveals himſelf in his Word, he hath wherewith to affright them; as here, he doth affright ſome with the ſight of Leviathan.
3. God can make the moſt ſtout-hearted of men afraid, by a Creature; as the Leviathan makes the mighty afraid. Yea he can make Lice and Worms terrible to them, if he pleaſe; as Pharaoh and Herod found.
4. Fears and ſorrows are ſo much the ſadder, when they come by a ſurprize upon men; as ſorrow skips out, or, ſuddenly ſtarts out, and makes them to ſtart, upon the unexpected ſight of Leviathan. So that it is good for men to be upon their guard, and to know what they may expect.
5. It is good, eſpecially when men are in hazard, that they make their Peace with God; as here they purifie themſelves.
6. Men who are graceleſs and have no Religion, may yet ſet about it in ſtraits: as here, theſe Mariners do, when they apprehend hazard. And this unqueſtionably proves the worth of Piety, that its greateſt Enemies, and Neglecters of it in ordinary, are forced, if they be not mad, to ſee the worth of it in a ſtrait.
Verſe 26. The ſword of him that layeth at him cannot hold: the ſpear, the dart, nor the habergeon.
27. He eſteemeth iron as ſtraw, and braſs as rotten wood.
28. The arrow cannot make him flee: ſling-ſtones are turned with him into ſtubble.
29. Darts are counted as ſtubble: he laugheth at the ſhaking of a ſpear.
30. Sharp ſtones are under him: he ſpreadeth ſharp pointed things upon the mire.
In the fifth Branch of this Deſcription we have an effect of the ſtrength of his Scales, and of the firmneſs of his body, and an aggravation of the cauſe of mens fear becauſe of him: In that no Habergeon for defence can ſecure againſt him; nor any Weapon offend him. But Swords, Darts, Arrows, and Sling-ſtones, are all as Straw, Wood, and Stubble to him, and he ſcorns them all, v. 26, 27, 28, 29. Yea ſo firm is his body, that he lieth on ſharp pointed Rocks in the Sea, as on Mire, and by his bulk and weight tumbleth them down into the mire which is in the bottom of the Sea, v. 30. This points out,
1. Mens defences againſt hazards, and the means whereby they think to help themſelves, may ſoon be made vain, and of none effect; as no Armour or Weapon will avail againſt Leviathan. Whereby man is taught, that his ſtrong refuge and rich ſupply are without him, and to be ſought in God.
2. As there is no prevailing againſt Leviathan, by fighting with him, who cruſheth the ſharpeſt rocks; ſo many of our vexing Lots are not overcome by wreſtling and reſiſting, but by ſubmiſſion.
Verſe 31. He maketh the deep to boil like a Pot: he maketh the Sea like a pot of Ointment.
32. He maketh a path to ſhine after him; one would think the Deep to be hoary.
In the laſt Branch of this Deſcription it is declared that his bulk is ſo great, that by moving his body, he makes the Deep to tumble and boil, like a pot of Ointment, or, of the compoſition of the Apothecaries, which caſt up a great Scum when they boil, v. 31. Which is further explained v. 32. That he leaveth a path of Foam behind him, wherever he moveth, as if an hoar-froſt were upon the Sea. This points out,
1. That the very motions and tumblings of Creatures, eſpecially thoſe vaſt and great ones, are remarkable, and ſomewhat of God may be ſeen in them; for, the motions of Leviathan are here produced to prove this.
2. If this Creature do thus tumble and toſs that part of the deep Sea where he cometh, how much more ſhould the Majeſty of God move and affect us, who are but weak things in compariſon of the Sea, which yet is moved by a Creature?
Verſe 33. Ʋpon earth there is not his like, who is made without fear.
34. He beholdeth all high things: he is a King over all the Children of pride.
Theſe Verſes contain a ſummary Concluſion of this Deſcription, That he is ſingular above all the Beaſts on Earth, and fearleſs, v. 33. And that he looks on every high thing with contempt, in compariſon of himſelf, being indeed King, or Chief, of all fierce irrational Creatures, v. 34. This points out,
1. When we have ſtudied Gods works, we ſhould fix ſomewhat of the excellency of them in our hearts; as here, this Concluſion ſums up the Deſcription for that end.
2. God hath repleniſhed the Sea with Creatures of a vaſter bulk than thoſe on the dry Land; whereby is intimated, that there is much more of Gods glory unſeen by us, than any thing we do ſee: for, upon the earth there is none like Leviathan in the Sea, conſidering his vaſt bulk, fierceneſs, and other things.
3. To be without any fear, is but the property of an irrational Creature, and ſo no excellency proper to man; for, Leviathan is made without fear, being created ſo by God.
4. To contemn others who are in any eminency, as nothing in reſpect of our ſelves, is alſo but a brutiſh quality; for he beholdeth all high things, or, looks upon them with contempt.
5. Beaſts do outſtrip ſome men in this, that their loftineſs flows from ſome real ground, or excellency in them; whereas many men are proud, while they are really nothing, Gal. 6.3. For, Leviathan is indeed King, or, Chief over all the Children of pride, or over all theſe irrational Creatures which are high things, (as the word ſignifieth) and carry themſelves loftily becauſe of ſome excellency in them. Not that he exerciſeth any dominion over them, at leaſt all of them, particularly, thoſe on the Land, but that he is indeed chief and excellent above them, as a great King is above inferiour Princes, or common Subjects.