A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. XLI.

IN the Hebrew and vulgar Latine, the former nine Verses of this Chapter, are made part of Chap. 40. But because both in them and Chap. 41. the same argument only touching Leviathan is handled, it seemeth better to put altogether into one.

Canst thou draw out Leviathan with an hook, or his tongue with a cord, * 1.1 which thou lettest down? Pineda is long here in questioning about the word Leviathan, and whether a Dragon, that is, an earthly creature, or that great Fish the Whale, be hereby set forth, or some singular one, and not the Whale in generall: And whether hereby according to the Let∣ter, the Whale be not first described, and under the similitude hereof the Devill, or whether the Devill only be not hereby meant, as before by Behemoth: But breifely touching the name, it cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to adhere, or to be associated to, as Leah called her third Son Levi, saying, Now my Husband will cleave unto me, because I have borne him three Sonnes, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Me, and whereof cometh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Serpent, so that Leviathan is a Serpent cleaving or associated to me, and for what reason this name is given, wee may easily conceive, and so what Creature is set forth hereby, even the * 1.2 Devill, who associated the Serpent unto him at the first, and is therefore called, The old Serpent the Devill, and Satan. Otherwise, A great red Dragon, * 1.3 having seven heads and ten hornes. And therefore all the Fathers general∣ly understand, as by Behemoth, so by Leviathan the Devill: Isidor also and Tostatus, Leocastrensis, and others; They that stand for some other * 1.4 Creature, will either have the Dragon, which is of a monstrous greatnesse, understood hereby, who liveth sometimes upon the land, sometimes in the water: Some the Whale, which is far greater, and to whom the parts

of the description following, do better agree, and the very first words; Canst thou draw out Leviathan with an hook? Which must needs be un∣derstood of a Creature in the Sea, where all Fishes are, to whom it is peculiar to be taken and drawn out with an angle hook: I shall in the exposition of the words, look at both the Whale and the Devill, to set forth his own Almighty power, and mans impotency, the Lord saith, Canst thou draw out Leviathan with an hook. This is impossible for man to do, but God who made him can do it, although he be of so mighty and vast a body, as easily, as any other Fish by an angle.

Touching the Devill set forth by Leviathan, Gregory hath a singular * 1.5 conceit of this name, They joyned to me. As if he had it from his bring∣ing of men by his temptation, to eat of the forbidden Fruit, and so to be joyned to him in misery, when he promised greater felicity, saying, Yee shall be as Gods. And so they were joyned to him, by beleiving rather in him, then in God: Now touching that which is said here of taking the Devill with an hook, he in saying thus prosecuteth that which he had said before of him, under the name of Behemoth, Chap 40. 24. He tak∣eth him with his eyes. Whereby seeing the bait upon the hook, he is drawn to it, and taken; and as God doth by Behemoth, so now being about to speak of Leviathan, setting forth the same Devill, he saith, Canst thou draw him forth with an hook? As if he had said, I know thou canst not, but I can and will, when he shall come to the bait, Christ before spoken of, and so as hath been there set forth. But here in saying, Or his tongue with a cord, He sheweth further, that when he should be so taken by Christ, as was aforesayd, he should have his tongue tyed up as it were with a Cord from uttering herewith his false Doctrines by Idolatrous Preists, Philosophers and Wizzards, as he had done in former times: For Christ coming and by his death destroying the Devill, these that were as his Tongue, and his shrines also were put to silence, by the power of his word and spirit, curbing them from speaking so any more.

Canst thou put an hook into his nose, or boare his jaw through with a * 1.6 thorne. Having spoken of taking of the Whale, now he cometh to speak of his carrying away after the manner of Fishes, or of holding him fast, that he may not get away again: The word rendred Hook, in Vulg. is, Circulus, a Ring, and for Thorn, Aermilla, a Chaine. Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Hook, or a Bulrush, upon which the Angler having taken Fish, hangeth them, making it round to carry them away, and the next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a Syno∣nima hereunto, for of such vast greatness is the Whale, that he cannot be thus held, much less carried away by man, but God can do it; as he said of Sennacherib the proud King of Assyria, I will put an hook into his * 1.7 nostrills. And of the same man called Leviathan, and a crooked Serpent, and Dragon, see Isa. 27. 1. Touching the Devill, he is held by the power of God, as by an hook, that he cannot go so far as he would, either in tempting to sin, or doing hurt to the body, and this life or the things thereof, and when he is devouring any of his faithfull people, he is so by the same power boared through, that they have a way made for them to come out of his danger again; as Peter, whom Satan desired to win∣now, and by his temptations he was brought to deny Christ, but he had soon a way made for him, to come through his jaws again, when he repented and wept bitterly.

Will he make many supplications unto thee, will be speak soft words un∣to * 1.8 thee? If this be applyed to the Whale, it must be by a Prosopopeia by his humbly praying his subjection being meant, it being not a thing that is done, but by inferiours to their superiours; but apply we it to the Devill, he is so much in subjection to God, and standeth in feare of him, that he dareth not to speak to him, but by way of intreaty, and with humble words; as he did to Christ, when he knew him to be the

Son of God, he with an whole legion of Devills humbled himselfe unto * 1.9 him, praying him not to send them into the deep before time; and again, to suffer them to go into the heard of Swine.

Will he make a covenant with thee? Wilt thou take him for a Servant * 1.10 for ever? This also agreeth best to the Devill, for he maketh, as it were, a covenant with God, because he tempteth none of his faithfull ones, but such as to the tempting of whom he agreeth, and when he tempteth them, it is but according to covenant; as betwixt Master and Servant, that the one may have his will fulfilled, and the other his; for so the Devill hath his will, when by smiting or drawing to sin, he effecteth that, which in his malice he desireth; for what doth he desire, but to mischeife men, and to make them sin? And God as the Master, much more hath his will, when by mischeife and hurt done thus unto them, they come to a grater good reformation, of some things yet amiss in them here, and a more surpassing weight of glory hereafter: yea when sin, to which * 1.11 any of them have been drawn, is turned to an occasion of sorrow, and purging and purifying of himselfe yet more, by more frequent praying, and more diligent watching; but how is the Devill Gods servant for ever? Sol. By suffering in the torments of Hell, after the day of judgment, the Elect then glorified in Heaven seeing it; he serveth by this meanes to make the glory and happiness of the Elect to shine the more, as when upon a black ground a white work is set, the white seemeth and sheweth much whiter.

VVilt thou play with him, as with a bird? VVilt thou binde him for thy * 1.12 maidens? The Whale is to terrible for men to play withall, or binde; and therefore touching him, this is spoken to set forth, how much afraid we are of him, but with God it is not so, to him he is of no more force then a little bird, or a man, whom he can binde at his pleasure: Touching the Devill, Gregory here noteth a third similitude, whereby he is set * 1.13 forth. Viz. By a Bird, as before by Beasts, and a Whale or Dragon; by Beasts Behemoth for their sensuality, for his malice by Dragon or Whale, and by a bird for his proud lifting up of himselfe: And as he hath the name of a Beast, because he tempeth some to live sensually, so of a Dragon, because such as he cannot tempt by fleshly lusts and intemperance, he tempteth by malice and envy, and as he cannot tempt to either of these, he tempteth by pride; whereas he saith, Canst thou play with him? Vulg. Illudis ei, canst thou deceive? as thou maiest a Bird, which by hiding the net, and laying Chaffe and Corne is done to Birds, and thus the net is una∣wares brought over them and they are taken; thus man cannot do by the Devill, but God can, as was shewed before by the similitude of a bait laid for a Fish, and he also can binde him for his maidens; that is, Such maidens as are spoken of, Prov. 9. Where Wisedome is said to send out her maidens, that is, The first Preachers of the Gospel, instructed with power to work miracles, and to cast out Devills, being by Gods power bound, so that they could not resist them, although in themselves as weak as poor Maid-Servants, for they were not of the greatest, but of the least, and for their worldly power, most contemptible, before whom the Devill lay as fast bound.

Shall the companions make a banquet of him? Shall they part him amongst * 1.14 the Merchants. The same that were called before Maidens, saith Gregory, are here called companions, and Negotiatours or Merchants, Maidens at the first for their timerousness, then companions or friends, for the * 1.15 will of God revealed and make known unto them. Lastly, Negotiatours, For the buisiness about which they are imployed, giving instructions and receiving a return of faith from the instructed; for which the Kingdome * 1.16 of Heaven is said to be like a pearle, travelled and sought for by a Mer∣chant, and the virtuous woman giving girdles to Merchants, setteth forth

the Church exercising Merchandise: The Vul. according to this Exposit. hath iit, Shall freinds cut him in peices, and Negociatours divide him? And this is done to the Devil, when his members the Wicked are cut off from him, by being perswaded at the hearing of the word preached to turn from their sinnes, because that being limbs of the Devill before, now they are sepera∣ted [Note.] from him, and are through the joy that the Preachers have herein, as most delicate meat unto them, which that they should be, was shewed to Peter in the similitude of a sheet, wherein were all manner of Beasts and fowles, and the voice coming to him, Ʋp Peter, kill and eate. And this Christ shewed to be his meat, when he was about to convert the Samari∣tans, * 1.17 and as meat being eaten is incorporated with them that eat it, and thenceforth is of their substance; so sinners converted are now no more mem∣bers of the Devill, but of Christ, flesh of his flesh, and bone of his bones, and one also with all the Faithfull, that have been from the beginning of the World, to be alike made blessed, together with them for ever∣more. * 1.18

Canst thou fill his skin with barbed Irons, or his head with fish-spears? vulg. * 1.19 Wilt thou fill the drag nets with his skin, Et gurgustium piscium, With his head: Hebr. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth Pilis acutis, with sharp stakes, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Knife or Fish-spear, or a Fishers Umbracula, a shaddowy cottage. And the meaning, touching the Whale is nothing else, but that his skin is so hard and impenetrable that fisher-men cannot peirce it with their sharpest instruments, much less can his head be taken off and layd as other fishes into such Cottages, it being so vast a Creature, yea the Head so wonderfully great.

Touching the Devill, by his skin we may understard either the igno∣rant or inferiour persons, by his Head the superiour and wiser of the world: * 1.20 In saying then, Canst thou fill his skin with sharp Iron, or woodden instruments, He meaneth, neither thou nor any man can peirce the common sort so by preaching the Gospel, as to take them, & bring them into the net which is the Church, as it is compared, Matth. 13. But I can do it, as was afterwards pro∣ved by Experience, when multitudes of the inferiour, and unlearned sort * 1.21 of the Jews were converted: And the like was done afterwards, when Philosophers and Kings, who were as the Head, were converted also, being taken by fishers of men, as Christ sayd, that he would make those, whom he called to the Ministry of the Gospel. And all these are set forth by his skin and Head, because that before this, they cleaved as close to him as ones skin to his Body, and were as his head devising how to promote his Kingdom, and using their power to this end and purpose. And speaking of his skin first and then of his Head, the order whereby he proceeded in convert∣ing the wicked is set forth, first, the common sort were taken, then after that, the Wiser and more potent also, there being at the first not many wise, not many mighty called, but the foolish and vile of this world being chosen to confound the wise and the mighty.

Lay thine hand upon him, remember the battel and do no more. vulg. Add not to speak any more. Heb. Add no more: The meaning is, ponder and weigh * 1.22 as with a ballance in thy hand, the Good that shall come unto thee by suffer∣ing by his violent dealings against thee, if thou patiently bearest them; and the hurt of murmuring for then a far more terribble Battel by the most high will be made against thee, and therefore speak no more by way of com∣plaining against God, as if he had dealt too harshly with thee, by letting the Devil loose upon thee so far as he hath done. A necessary considerati∣on for us patient in all Adversities; for it is better to indure the hot fit of a Fever, then the hot burning of Hel fire, and therefore better [Note.] patiently to suffer any pains or loss, then by murmuring to indanger our selves in respect of that fire.

Behold the hope of him is vain, shall not one be cast down even at the sight of * 1.23

him? None is so sierce as to dare to stirr him up, who tehn is able to stand be∣fore me? * 1.24 The former words here in vulg. are H•••• hope shall deceive him, and be shall be cast down headlong, all men seeing it. And being thus understood it is taken, as spoken to the comfort of Job and oth〈…〉〈…〉ull persons suf∣fering by means of the Devill: For although his 〈…〉〈…〉e so great as hath been sayd, yet his hope hereby to overcome 〈…〉〈…〉e frustrated, and at the last day all men and Angels seeing it, he shall 〈…〉〈…〉st down headlong into Hell fire. Touching the Whale it is me••••••, th•••• he by tempestious weather is sometime cast upon the shore, and then 〈…〉〈…〉e about him and take him, as one that by casting down headlong hath 〈…〉〈…〉mbs broken, and so is disabled to defend himself any more: Vatablus and 〈…〉〈…〉e others refer it to the fear, wherewith men are taken at the very sight of the Whale, when they * 1.25 go a Whale fishing, and have some hope to take him; but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iuttal signifieth Projicietur, he shall be taken up, or cast out as a light thing, may well bear this construction, the Whale so confident of his own strength, whereby he hopeth to overthrow all, against whom he stirreth, hath this his hope sometime frustrated; and this is when he is cast out of the Sea by tempest, they seeing it who are ready to make a prey of him. For the next words, Verse. 10. they are easy to be understood, the meaning being, that although God can out the great Whale, as hath been before sayd, yet men dare not meddle with him, but upon that advantage of his being cast upon the shore, and how much less then should any man dare to stir up and provoke me?

Who hath prevented me that I should repay him; whatsoever is under the * 1.26 whole Heaven is mine. See the like speech to this, Rom. 11. 35. The meaning is, when I cast up the whale upon the shore, as hath been sayd, making him no more terrible to men, or according to the Allegory, when the Devill is by me cast out, as it is sayd, When a strong man armed keepes the house, all is in quiet; but when a stronger then he cometh, he casteth him out. This is not done by me, because I am any mans Debtor, but of my meer Grace and Mercy the evill spirit is cast out and the good spirit entreth in, and so men are sanctifi∣ed and saved, that none may attribute any thing to himself but all to God, if he hath Grace or any good thing here, or be delivered from sufferings, as Job now had need to be, but hereby the Lord teacheth him not to expect it, as due unto him; but out of his underserved favour, as being accepted before him.

I will not conceal his parts, nor his power, nor comely proportion. Here the * 1.27 Lord returneth to shew the terribleness of the Whale and Devill, by further declaring, what manner of Creature he is, how strong, how strongly com∣pacted his limbs and scales, and what a stir he maketh in the Sea when he assaulteth those that travell thereupon.

Who can discover the face of his Garment? who can come to him with a dou∣ble bridle? Who can open the doores of his face? his teeth are terrible round a∣bout: * 1.28 Vulg. Who can enter into the midst of his mouth? Heb. Into the doub∣ling of his bridle who can go? And because the mouth of a Beast and the middle of it is the place into which a bridle is put, the Vulg. not amiss ren∣dreth it, The middle of his mouth, It being meant, that it is so horrid a sight for his monstrous teeth and jaws that none dare approach near unto it, * 1.29 tauch less enter into it; his teeth are sayd to be 120. Each tooth four cubits long, his mouth so wide that he sometims swalloweth up an whole ship. For as Olans saith, in Norway a whale was seen, the opening of whose mouth was two and twenty foot long, and his jaws two and twenty, and some relate it for a truth, that he Whale in time of any danger to her young ones by * 1.30 greater fishes, reviveth them into her mouth. For the face of his Garment that is understood of certain fleshly excrescencies growing out about his Eys, by means whereof he is so covered about his Eyes, as that he cannot see his way, but is guided by a Muscle, going before him, as both Pliny and Aelianus * 1.31

write. Touching the Devill, by the face of his Garment understand that which is covered, as with a Garment, when he tempteth to sinn, because he many times tempteth by pretending Good to the party tempted, when as under that pretence most deadly evill lurketh; as when he tempted Evah to eat of the forbidden fruit, under pretence of being made hereby as God. Now when the Devill cometh thus to any man, he cannot of himself dis∣cover it, but God can, and doth to his Elect; to make them to beware here∣of, and so of coming into his Mouth to be devoured. By the doors of his face understand Teachers of Errours, who so cunningly palliate their Errours o∣ver by the shew of truth, that none can discover them, but such, as to whom God layeth them open. And they are called the doors of his mouth, because by means of them, many are made to enter into the mouth of the Devill. By his teeth sayd to be terrible round about the same, false Teach∣ers may be understood, who as faithfull Preachers being as Gods Teeth tears vices in men, and the old man that they may be sacrifices unto God, so they tear and destroy virtue that they may be sacrifices of the Devill. And round about they are say to be terrible, because Earthly Potentates are about them to strike terrour into them, if they refuse to come into these doors to be thus sacrificed.

His scales are his pride, shut up together as with a close seal: They are joined out to another: Touching the Whale, this is so plain that I need not to say any * 1.32 thing upon it, touching the Devill, his scales, of which he is sayd to be proud are the hard hearts of the Wicked, into which the sword of the spirit can∣not enter nor peirce them to make them repent, to set forth which there were seen scales, as it were, falling from Pauls Eyes when Ananias put his hands upon him, before his inward Eyes, that is, his heart was covered * 1.33 thick over with the Devills scales: So that faith by the preaching of the word could not enter, and these scales are upon the Hearts of all wicked Reprobats who are far from being moved at any thing that is sayd against their sins, that they rather stand to defend them, as with a Bucklar repelling the shar∣pest reproofs whereby they can be assaulted in the Preaching of the word; and these scales are joyned close one to another, to shew that such are linked together in Evill, and so as scales lying close together be the stronger against all peircing, in like manner they harden one another against Reproof. But let this be thought upon, whilst they do thus they are the Devils scales, or that hardness is by reason, that he hath set his scales upon their Hearts as Bucklers against Reproof, whereby they might be converted and saved, so that now there is possibility of it.

By his neesing a light doth shine, and his eyes are like the Eye-lids of the morning. By the neesing of the Whale causing a light shining, is meant the * 1.34 abundance of white frothy water, which he casteth out at his nostrills, and for his bright Eyes, Olans writeth of the Norway Whales, that their Eyes shine in a dark night like a fire, so that Marriners have often thought * 1.35 when they have seen them, that they saw a great fire. Touching the Devill Gregory first teaching how neezing ariseth (Viz. an inflatian rising from the Breast, which when it findeth not the pores open for it to go out there∣by, * 1.36 it toucheth the Brain, and so going out by the Nose vehemently shaketh the Head) saith that the Elation of the Devills instruments when they have gotten power in this World against the just is hereby set forth, which finding no passage by pores to do that hurt unto them, that they would, because God stops them in their proceedings, are toucht and shaken in their heads, that is, much troubled; but all commeth to nothing, only it goeth out by the nose, that by their expressing of their wrath, shewing how full of fury they were against them. And this elation shall specially be in the Anti∣christ, who shall most terrifie the faithfull, and rage most against them: his Eyes like the Eyelids of the morning are such as preach him up, crying down Christ as the night, and his Doctrine as darkness, making men beleeve,

that now first the light of the Day beginneth to appear when he cometh.

Out of his mouth go burning Lamps, and sparkes of fire leap out. This is * 1.37 spoken of the Whale, because he is of an hot fiery nature, as Aristotle saith, and therefore needeth much breathing, and because he is full of fury, he is described, as sending out fire at his mouth, and smoake at his nostrils, Verse 20. 21. Whereat coales of fire are kindled; as David saith of the Lord, 2. Sam. 22. 9. When he was inraged at his Enemies: Touching the Devill, the Lamps going out of his mouth, are Teachers of errours, pretending to be Lamps and lights, the smoake out of his nostrils, set forth, the darkening of the eyes of men, seeing the wonders done by them, to deceive the very Elect if it were possible, seething Pots may set forth the fervency of those that are seduced by them, who are not only as seething Pots, but as burning coales of fire, so hotly set are they upon promoting Antichristianisme and most damnable errours, wherewith they are bewitched, through Antichrists illusions.

In his neck remaineth strength, and sorrow is turned into joy before him. * 1.38 Touching the Whales neck, Aristotle saith, That amongst Fishes none but Whales and Dolphins, and such as breath, have necks, and the Whale having so great an head hath a neck proportionable to it, very great and strong; the word rendred, Remaineth. Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Per noctabit, Shall rest all night. So spoken, because the Whale sleepeth, as also the Dolphin doth, his head erected out of the water, and lying above, And sorrow is turned into joy before him. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rejoiceth. That is, When other Fishes in the Sea have sorrow, for their being devoured by him, he rejoyceth as having taken a prey: Touching the Devill, his neck is said to be strong, to shew his great strength to overcome and destroy men, against whom he fighteth, because a thick great neck, as Aristotle saith, is a sign of a man strong and stout, but a slender neck of one weake and Pusilanimous: for sorrow before him made matter of joy; that is, When he prevaileth by tempting, to bring men to sin and damnation, therefore he rejoyceth and exulteth at it, which was notably expressed, when Popish Idolatry be∣ing practised in this Land, Robbin good-fellows, and Fairies so commonly appeared, making a shew of dancing, and much mirth by laughing: Gre∣gory, here following the Vulg. VVant goeth before his face. Makes an∣other Allegory, but because neither word is herein rendred rightly, I passe that over.

The flakes of his flesh are joyned together. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth Parts, * 1.39 The parts of his flesh. It being meant, that not only his scales were hard, as was said before, but those parts of his flesh, which are soft in other Fishes are hard in him, and impenitrable, and the same is set forth further by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Are straitened or compacted close. Touching the Devill, the parts of his flesh, as was said before of his skin, and head, and scales, the wicked are, who by their holding close together in their wicked opinions, are the stronger against the faithfull, to put them to the more trouble, whereas if they be divided, they are the weaker; for which the Psalmist prayeth, Divide them (O Lord) and Paul, that he might the better escape, made a division betwixt the Pharisees and Saduces, and God * 1.40 divided the tongues of those that built Babell: Therefore we have warn∣ing often given us, to take heed of divisions, and not to forsake the Assem∣blies, [Note.] and love, and unity, is every where commended unto us in the truth, whereby we may be made the stronger against Satan and his Limbs: For the next words, Gregory following the Vulg. He sends against him thun∣derbolts, neither are they carried to any other place. Will have these words * 1.41 spoken by way of comfort to the faithfull, when they might even despaire, their adversaries the Devill and his Limbs being so strongly compacted, their God yet is able, and will strike him with a thunderbolt, which shall be at the last day: But because the Hebr. can by no meanes be drawn to this, I leave it.

His heart is as hard as a stone, and as a peice of the neither milstone. In some other Creatures, as in an Horse and Oxe, saith Aristotle, some bo∣ny * 1.42 or gristly hardness in part is found sometimes, but the Whales heart is all as it were a bone, and this bone, as a stone, and for a Peice of a neither milstone. Vulg. hath, The smiths Anvill. Touching the Devill, the hardness and obstinacy of his heart is such, that having sinned he can never repent, and like unto him be those Limbs of his, that through The * 1.43 hardnesse of their hearts cannot repent, but heap up to themselves wrath a∣gainst the day of wrath. Other Irons by the beating of the hammer, are turned into another forme, but such never, but alwaies remain as an anvill in the same shape, and so shall remain to be hammered to their extremity of sorrow in Hell, when their hearts shall be made sensible of torments everlastingly.

When he raiseth up himselfe, the Mighty are afraid; by reason of break∣ings * 1.44 they purifie themselves. Vulg. VVhen he shall be taken away, the Angels shall feare, and being terrified shall be purified. The word rendred in New Tran. Raiseth up himselfe. Heb. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From his lifting up, or tak∣ing away. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Mighty. By Vulg. rendred Angels, because of their great might, and those Angels that fell, being taken and bound in chaines of darkness, as Jude speaketh, the good Angels that stood being warned * 1.45 by their harmes, were the more carefull to keep their standing in holiness, as at this day. Touching the Whale being applyed to him, it must go according to New Tran. even the Mighty are afraid, when he moveth against them, and counting themselves even dead men, if God doth not presently deliver them from that danger, they pray to God and repent them of their sinnes: But apply we it to the Devill, and the Vulg. Agre∣eth best, the Devils fall being here set forth, and the good Angels confir∣mation at the sight of it.

The sword of him that laieth at him cannot hold, the speare, the dart, nor * 1.46 the Habergeon, &c. Verse 27. 28. 29. Where all manner of weapons are reckned up, with which although the Whale be assaulted by many men, yet he cannot hereby be prevailed against: For the Habergeon here spoken of, it is a brestplate, wherewith men being fenced, yet are not safe against him: for sling-stones, Verse 28. they are spoken of, because slings of old were used in war, as Lucretius saith, Arma antiqua manus ungues dentesque * 1.47 fuere, & lapides, Hands and nailes and teeth, were armes of old, and stones. And some of Benjamin were famous for slinging of stones out of slings * 1.48 at an haires breadth: Touching the Devill, it is meant, that howsoever the Preachers of the word arme themselves against him, by the sword of the spirit; that ••••, The word of God, and darts taken out of the same, and brest-plates of patience, yet when Antichrist cometh, all these will be of none avail to beat him down, that he may not destroy and devoure Gods people, but the greatest patience to beare his persecutions wil be, by his force broken, till that God coming against him, destroyeth him; * 1.49 as the Apostle saith, and because his power is so great, that even the best men can do nothing against him, it is said, He shall deceive, if it were possible, the very Elect. But yet hereby is shewed, that the faithfull Prea∣chers of the word, shall not forbeare through feare, to draw the sword * 1.50 of the spirit out against him, or to assault him with Darts, Speares, or Ar∣rows, Slings, stones, and hammers, although neither he nor his fellows shall esteem ought hereof: Every one of these, Gregory, by his subtlety of in∣vention, makes a divers allegory, of which because I take not to be so solid, I pass over, only we may hereby see what many of us, who trust that we are Brass or Iron, strong to stand against any persecution, as Pe∣ter [Note.] sometime did; if such hot persecution ariseth, are in danger to be but as stubble, as Verse 29. It is said, That to this Leviathan, Speares shall be as stubble. That we may not trust to our own strength, but to the help * 1.51

of God only, and then we shall be able to stand indeed, howsoever as∣saulted.

Sharp stones are under him, he spreadeth sharp pointed things upon the * 1.52 mire. Vulg. Ʋnder him shall be the beames of the Sun, and he shall put Gold under him as dirt. This is added to shew the hardiness of the Whale, sharp stones being by him lyen upon, he feeleth them not, no although he lyeth down upon the points of swords, he feeleth them not, through the impenetrability of his skin any more, then if he lay upon soft mire, and agreeable to this reading is the Sept. also, and the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie, sharp Rocks or Shels: Touching the Devill and his cheife instru∣ment Antichrist, hereby is shewed, That the faithfull cannot by assault∣ing him prevail, so if they should think of any policy, whereby to over∣come him by observing where he lyeth, there to stick many sharp instru∣ments of Iron, that by lying down thereupon he might be peirced, or in some pit made in the ground, but sleightly covered, unawares falling thereinto, be destroyed: In a word it is meant, that as by force, so by policy, there is no withstanding of him by man, but only by the wise God.

He maketh the deep to boile like a pot, the Sea like a pot of oyntment. * 1.53 Here the Whales vastness and power is further set forth, that he moveth the Sea with such violence, that by the waves thereof a rising, it seemeth like a boyling pot, so Pliny also writeth of the Whales in the Indian Seas: Touching the Devill, he makes a boyling, and great commotions, in the sea of this World, by his boisterous instruments the wicked, who by him are continually stirred up to strife and contention, and are like the * 1.54 raging Sea, that never is quiet, as the Prophet speaketh.

He maketh a path to shine after him, one would think the deep to be heary. * 1.55 That is, The Whale by the foame coming of his mouth, maketh the ••••a where he goeth to seem white; so that hereby as by a path it may be known which way he went: Touching the Devill, it may be seen also where he hath his path, by the worldly splendor and wealth, to which they attaine by fraud, injustice, and wrong, to which hee tempteth them.

Ʋpon earth there is not his like, who is made without feare. Here the Lord concludeth upon the premises, that as in the Sea, so upon earth, * 1.56 there is no creature comparable to a Whale, for the vastness and strength of his body and courage, for he feares none, either single or coming to∣gether in troupes against him; so the Devill is principalities and powers above all powers in this World, and is so obstinate in his waies of malice, * 1.57 that the feare of God cannot any whit restrain him here from, any more then his Limbs, wicked Reprobates living here upon the Earth.

He beholdeth all high things, and is a King of all the Children of pride. That is, The Whale being so mighty, looketh with disdain upon all others, * 1.58 that be high and great, as whose strength is contemptible in regard of his, and he is as a King over them all, be they never so mighty or haughty, in respect of any thing in them: And much more the Devill looketh, even at the most high, with an envious eye, aspiring to be like unto him, as Isa. 14. 12. And for all proud persons, let them take notice of it, he even he is their King, and to his Kingdome they shall go, the Children of pride, by an Hebrew phrase, are all they called, that be notoriously proud.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Gen. 3.
• * 1.3

  Revel. 12. 3. 9.
• * 1.4

  Camaren∣sis. Tho. Aquin.
• * 1.5

  Gregory.
• * 1.6

  Vers. 2.
• * 1.7

  Isai. 37.
• * 1.8

  Vers. 3.
• * 1.9

  Math 8.
• * 1.10

  Vers. 4.
• * 1.11

  2 Cor. 4. 17.
• * 1.12

  Vers. 5.
• * 1.13

  Gregory
• * 1.14

  Vers. 6. Gregor.
• * 1.15

  Ioh. 15.
• * 1.16

  Matth. 13.
• * 1.17

  Act. 10. Ioh. 4.
• * 1.18

  Eph. 5.
• * 1.19

  Vers. 7.
• * 1.20

  Gregor.
• * 1.21

  Ioh. 1. Math. 11.
• * 1.22

  Vers. 8.
• * 1.23

  Vers. 9.
• * 1.24

  Vers. 10.
• * 1.25

  Vatabl.
• * 1.26

  Vers. 11.
• * 1.27

  Vers. 12.
• * 1.28

  Vers. 13. Vers. 14.
• * 1.29

  Pliny. Olans.
• * 1.30

  Philostratus
• * 1.31

  Aelian.
• * 1.32

  Vers. 15.
• * 1.33

  Act. 9.
• * 1.34

  Vers. 18.
• * 1.35

  Olans. l. 21.
• * 1.36

  Gregory
• * 1.37

  Vers. 19.
• * 1.38

  Vers. 22. Arist. l. 3. de. Partiari∣vald.
• * 1.39

  Vers. 23.
• * 1.40

  Psal. 55.
• * 1.41

  Gregory.
• * 1.42

  Vers. 24.
• * 1.43

  Rom. 2. 4.
• * 1.44

  Vers. 25.
• * 1.45

  Iud. Epist.
• * 1.46

  Vers. 26.
• * 1.47

  Lucretius.
• * 1.48

  Iudg. 20.
• * 1.49

  2 Thes. 2. 8. 9.
• * 1.50

  Math. 24.
• * 1.51

  Psal. 20. 8.
• * 1.52

  Vers. 30.
• * 1.53

  Vers. 31.
• * 1.54

  Isai. 47.
• * 1.55

  Vers. 32.
• * 1.56

  Vers. 33.
• * 1.57

  Ephe. 6. 12.
• * 1.58

  Vers. 34.