inlightners of the day Then he understands by them that stir up Leviathan the winds those words who stirre up Leviathan are saith he a pariphrasis or description of the winds The reason which he gives is because when great winds arise and blow strongly that mighty fish the Whale or Leviathan lying at the bottome of the sea by the motion of the waters is roused and stirred up and so mounts to the superficies or top of the water or appeares above it Thus the windes raise up Leviathan His sense from both is that Job sets the Starres and the windes against this night and bids them combine to make it troublesome and tempestuous This opinion for the reverence of the Authors name deserveth to be looked upon with respect but I should not neither doe I apprehend that to be the meaning of Job in this place Thirdly The difficulty is resolved by making these words an allusion to Fisher-men as if Job here did but describe the condition of those or shew what by accident doth befall those whose trade and art it is to catch Leviathan or the Whale These take the word Leviathan in the proper sense for that mighty fish described in the 41th of this Booke of Job Canst thou draw out Leviathan with an hooke or his tongue with a coard which thou lettesh downe c. Leviathan is derived from Lavah which signifieth joyned or coupled together whence to note it by the way the word Levi the name of the third son which Jacob had by Leah She called his name Levi For now saith she will my husband be joyned unto me because I have borne him three sons Gen. 29.34 The same reason is given why that dreadfull fish is called Leviathan His description cleares this Job 41.15 His scales are his pride shut up together as with a close seale one is so neere to another that no aire can come betweene them they are joyned one to another they sticke together that they cannot be sundred He hath his name Leviathan from the close joyning or compactednesse of the scales that cover or harnesse him like an impenetrable armour of proofe Now taking the word thus properly for the fish Leviathan Job is conceived to allude to the custome of those who hunt for the Whale who observing the night to be most advantagious for that worke are troubled at the approach of light and therefore the Fisher-men as soone as ever they saw day begin to breake cursed the day as an enemy to their successe in pursuing and killing the Whale That Fishing is a businesse of the night is evident from that speech of Peter to our Saviour Christ Luk. 5.5 Master we have fiâ—hed all night and have taken nothing According to which allusion the meaning of Job must be As if he had said I will not strive any longer for words to expresse my passion against this night let it be blasted with the curse of those who are most skillfull in the dialect or language of execrations even with such a curse as those sea-hunters the fishermen use to powre forth upon the day when it breakes too soone for their profit so that they are hindred in catching of Leviathan or the Whale There is a Proverbe amongst us If you sweare or curse you will catch no fish And it seemes these were wont to sweare and curse when they could not catch And hence it was a Proverbe in other Countries when they would set out an enormious swearer or one given to prophane cursing they said He sweareth or he curseth like a fisherman A generation of men whom that age had branded on the tongue whose mouthes were full of cursings and their ordinary discourse as much oathes as words But against this exposition experience is objected that the usuall time of fishing for the Whale is in the day not in the night If it be so then the ground of this opinion is quite overthrowne That some kind of fishing is a night-worke the words and practise of Peter before mentioned are proofe enough Whether Whale-fishing were exercised in the night I shall not much contend to prove seeing I approve but little of that interpretation which is bottom'd and built upon it Besides I find others who sticking to this translation the stirring of Leviathan doe yet wave and passe by this conceit of night-fishing And they say that the curse here is not to be referred to their rage against the light because it brings the day but to the day because it brought them no successe So that day is not opposed to night but a good or successefull day to a bad or successelesse day of fishing And then the sense is to this effect that Job calls for such a curse upon his day as prophane fishermen who attempt to catch the Whale usually spend upon that unhappy day wherein they loose their labour and after all their hazard and cost come home empty And when it is objected against this opinion Why doth Job mention Leviathan or the Whale if that be his meaning to allude unto the sinfull passion of disappointed fishermen for vaine men in that imployment are as apt to curse and be passionate when they misse of their intendments in labouring to catch any kind of fish To this answer may be given in two things First This businesse of fishing for the Whale is a businesse of great charge and greater danger and because greatest losses raise greatest passions and the higher our disappointments are the higher is our language therefore Job who intended here the highest and greatest curse wishes it paralel with that which the greatest cursers belch forth when as they pretend they have greatest occasion yea as they call reason reason to curse And who should these be but ignorant or idolatrous fishermen and they at such a pinch when they have lost the hope of their greatest gaine As if Job had said let as bigge a curse fall upon that night as ever fell from the mouthes of those prophane fishers not only when they have bin successelesse in fishing for a Herring or a Sprat but when after all their paines and cost they cannot take Leviathan Micahs mother cursed when the eleven hundred shekels of silver were stollen from her Judg. 17.1 2. To loose what we hope for vexes corrupt nature as much as the losse of what we have They who have not treasure in Heaven and to whom godlinesse is not more the earthly gaine cannot but be enraged when the hope of their gaine is gone upon the earth Secondly We may say he nameth the Leviathan by a Senechdoche one principall for all or for any the chiefest of a kind is put for all of a kind And then it is appliable to those sea-hunters whatsoever game they pursue I shall touch one way more of illustrating the opinion of those who take Leviathan in this Text for the Whale We may conceive it thus that Iob doth not here allude to fishing for the
by the example and incouragement but against the example of others he was a leading man himselfe though he lived among those that were scoffers and wicked yet Iob was holy As they say concerning the affection of love it is most unnaturall â—or a man to hate those that love him It is civill for men to love â—â—ose that love them but this is truly Christian for a man to love â—â—ose that hate him and doe him wrong So in regard of living and â—â—nversing as of loving and affecting we may say it is a most â—icked thing to be naught among those that are good that aggraâ—ateth a mans sinnefulnesse to be unholy while he converseth with those that are holy It is a good thing to be good with the good to take example by them but it is a most excellent thing a glorious thing to be good among those that are starke naught to worship God aright among Idolaters to feare God among those that have no feare of God before their eyes to be perfect among hypocrites to be upright among those that are unjust to eschew evill among those that are altogether wrapt about with evill This was the honour and commendation of Iob. For a man to be as Lot in Sodome never touched with Sodomes wickednesse to keepe himselfe pure and sincere and without rebuke in the midst of a crooked and perverse generation to shine as a light in the midst of darknesse this brings honour both to God and man Thirdly From the place where Iob lived we may observe That Grace will preserve it selfe in the midst of the greatest opposition It s such a fire as no water can wholy quench or put out True Grace will keepe it selfe sound and cleane among those who are leaprous and uncleane it is such a thing as overcomes and masters all the evill that is about it God hath put such a mighty power into grace that if it once possesse the heart in truth though there be but a little of it though there be but as much as a graine of mustard-seed not all the wickednesse in the world no nor all the devils in Hell can dispossesse it As all the water in the salt Sea cannot make the fish salt but still the fish retaines its freshnesse so all the wickednesse and filthinesse that is in the world cannot destroy cannot defile true grace that will beare up its head and hold up it selfe for ever And this man was perfect and upright one that feared God and eschewed evill Perfect Not that he had a legall perfection such a perfection as the Papists now contend for and assert possibly attaineable yea actually attained by many in this life For what is man that he should be cleane And Iob himselfe professeth Chap. 9.20 If I say I am perfect it shall also prove me perverse hâ— acknowledgeth Chap. 7.20 I have sinned The perfection thereâ—fore here spoken of is not an absolute a legall perfection For the clearing of the word we may consider there is a twofold perfection ascrib'd to the Saints in this life A perfection oâ— Justification A perfection of Sanctification The first of these in a strict sense is a compleate perfection The Saints are compleate in Christ they are perfectly justified there is not any sinne left uncovered not any guilt left unwashed in the blood of Christ not the least spot but is taken away His gargarment is large enough to cover all our nakednesse and deformities In this respect they may be called perfect they are perfectly justified By one offering Christ hath perfected for ever them that are sanctified Heb. 10.14 Then there is a perfection of holinesse or of sanctification and that is called so either in regard of the beginnings of or in regard of desires after and aimes at perfection The Saints even in this life have a perfect beginning of holinesse because they are begun to be sanctified in every part they are sanctified throughout in soule and body and spirit as the Apostle distinguisheth 1 Thes 5.23 though every part be not throughout sanctified yet they are sanctified in every part throughout and this is a perfection When the worke of sanctification is begun in all parts it is a perfect worke beginning They are likewise perfect in regard of their desires and intendments Perfect holinesse is the aime of the Saints on earth it is the reward of the Saints in Heaven The thing which they drive at here is perfection therefore they themselves are called perfect As God accepts of the will for the deed so he expresseth the deed by the will he interpreteth him to be a perfect man who would be perfect and calls that person perfect who desires to have all his imperfections cured That is a second understanding how Iob was perfect A third way is this He was perfect comparatively comparing him with those who were either openly wicked or but openly holy he was a perfect man he was a man without spot compared with those that were either all over spotted with filthinesse or only painted with godlinesse Or thus We may say the perfection here spoken of is the perfection of sincerity Iob was sincere he was sound at the heart He did not act a part or personate Religion but was a religious person He was not guilded but gold So the word is interpreted Some render it Iob was a simple man not as simple is put for weake and foolish but as simple is put for plaine hearted one that is not as the Apostle Iames phraseth it a double minded man Iob was a simple minded man or a single minded man one that had not a heart and a heart he was not a compound speaking one thing and meaning another he meant what he spake and he would speake his mind It is the same word that is used in Iacobs character Gen. 25.27 Esau was a cunning hunter a man of the field and Jacob was Ish Tam a plaine man So that to be a perfect man is to be a plaine man one whose heart you may know by his tongue and reade the mans spirit in his actions Some are such juglers that you can see little of their spirits in their lives you can learne but little of their minds by their words Iacob was a plaine man and so was Iob some translate it a sound man It is the same expression that is given of Noah He was Tamim in his generation or he was sound upright hearted or perfect with God Gen. 6.9 And it is that which God speakes to Abraham Gen. 17.2 Walke before me and be thou Tamim be thou perfect or sound or upright or plaine in thy walking before me In the 28. of Exodus v. 30. We reade of the Vrim and the Thummim on the Breast-plate of the High-priest Thummim comes from this roote and signified the integrity of heart and life required in the High-priest as Vrim did the light and clearenesse of his knowledge And upright The former word which was
to teach them subjection was not this madnesse what cared the waters for stripes or why should Zerxes take revenge upon the waters And was not Iob as mad what cared his day for the curse or why should Iob take revenge upon his day But as the Prophet saith Hab. 3.8 Was the Lord displeased against the rivers was his wrath against the sea Should the Lord set his anger against irrationall creatures Doubtlesse he doth not Therefore enquire further into the matter So did Iob fall out with his day was he angry with his day This is yet further to be enquired into and answered There are some who on the one hand prosecute the impatience of Iob with much impatience and are over passionate against Iobs passion Most of the Iewish writers tax him at the least as bordering upon blasphemy if not blaspheming Nay they censure him as one taking heed to and much depending upon Astrologicall observations as if mans fate or fortune were guided by the constellations of Heaven by the sight and aspect of the Planets in the day of his nativity as if Iob had observed some malignant conjunction of the Starres upon that day As if like the superstitious Heathen he divided dayes into lucky and unlucky good dayes and bad dayes as if he had denied the providence of God at least the particular providence of God in guiding individuall persons or passages of our lives here below There are others who carry the matter as farre on the other hand altogether excusing and which is more commending yea applauding Iob in this act of cursing his day they make this curse an argument of his holinesse and these expostulations as a part of his patience contending first that these did only expresse which he ought the suffering of his sensitive part as a man and so were opposite to stoicall Apathy not to christian patience to a stone not to a man Secondly That he spake all this not only according to the law of sense but with exact judgement and according to the law of soundest reason And which is farre more that he spake all this not out of impotent anger against his day but out of perfect love unto his God That he spake this curse not in his owne but in the behalfe of God pleading for the providence of God againct the surmises of men For say some he feared least his friends seeing him whom they ever tooke for a godly man thus afflicted should accuse the providence of God As if he had said I would I had never been borne or it had been better for me not to have been borne rather then I should be an occasion for any to take up hard thoughts against God or that his Name through my sufferings should suffer So that the love of God not wearinesse under or unwillingnesse to be under the crosse constrained him thus to speake And if he was besides himselfe as the Apostles word is It was to God 2 Cor. 5.13 I doe not say but that Iob loved God and loved him exceedingly all this while but whether we should so farre acquit Iob I much doubt especially seeing Iob himselfe saith Chap. 42. I have spoken and I will speake no more If Iob had spoken so much from the love of God and to the honour of God in this curse having spoken once he ought to have spoken againe and againe And had it been so surely Job might have spared his repentance as to this point and needed not have said Now I abhorre my selfe and repent in dust and ashes If Iob had spoken all this according to exact reason and the exactnesse of holinesse he had no reason to repent especially to repent in dust and ashes for what he had thus spoken No man needs abhorre himselfe for that wherein he both intentionally and actually honours God We must therefore state it in the middle way that Job is neither rigidly to be taxed of blasphemie or prophanenesse nor totally to be excused especially not flatteringly commended for this high complaint I conceive it must be granted that Job discovered much frailty and infirmity some passion and distemper in this complaint and curse yet notwithstanding we must assert him for a patient man yea for a mirrour of patience and there are five things considerable for the clearing and proofe of this assertion As first consider the greatnesse of his suffering his wound was very deepe and deadly his burden was very heavy only not intollerable The sufferings of Christ being exceeding great caused him to complaine that his soule was exceeding sorrowfull even unto death Mat. 27.38 Yet in this complaint there was not the least imaginable touch of impatience When he hung upon the crosse he cried out My God my God why hast thou forsaken me verse 46. yet in this cry no impatience To cry out for every light touch argues indeed a vaine and an impatient spirit But he that sometimes fetches a groane under a weight of sorrow is yet untoucht either in his wisedome or in his patience In such a case to cry out is a discovery of humane frailty but not of sinfull frailty grace doth not take away sence it heightens nature but it doth not abolish it Consider how much Job endured and then you will find little impatience though he complained much Secondly Consider the multiplicity of his troubles They were great and many many little afflictions meeting together make a great one how great then is that which is composed of many great ones Many pebble stones will make a heavy burden how then is he burdened who hath if such a thing may be supposed many mil-stones upon his back Jobs afflictions came upon him as an Army and encompast him round about He had many particular afflictions any one of which might make a very patient man complaine then Job who bare them all was not impatient though he complained Thirdly Consider the long continuance of these great and many troubles they continued long upon him some say they continued divers yeares upon him We use to say a light burden is heavy if the journey be long a man may beare any thing for a brunt or for a spurt but to have a sad load continued upon the shoulders all the day pinches soare Jobs load lay upon him day and night day after day yea moneth after moneth chap. 7.3 I am made saith he to possesse moneths of vanity yea as some have calculated them his troubles continued yeare after yeare for seven yeare Though a man make some yea great complainings under many great long lasting afflictions an easie apologie may acquit him of impatience Fourthly Consider this that his complainings and acts of impatience were but a few but his submissions and acts of meeknesse under the hand of God were very many Now we know that one or a few acts though evill doe not denominate a person especially when they are ballanced by many acts of good in the same person and about the same thing How
the most exquisite and costly ornaments hung with the most curious and lively pictures if there be no light there the beauty of all is lost to us darknesse staines it you may have as good a sight in a dungeon as there Againe take it for Metaphoricall or improper darknesse that also staines the beauty of the creature if you have never so great a stock and estate of riches or honour c. let but sorrow and trouble warre and divisions arise the beauty of all is stained What is honour then but higher unhappinesse And what are riches then but golden thoâ—â—â—s What is liberty then but freer misery And what is strength then but stronger paine and an ability to beare a heavier burden of affliction The glory and beauty of the creature is gone in darke times when such a day comes as Joel speakes of a day of blacknesse and gloominesse wher 's your bravery what becomes of your finenesse But that which staines the creature most is mysticall darknesse the darknesse of ignorance and of sin the darknesse of guilt and of Gods displeasure O how is the beauty of the soule which is farre more glorious then all visible creatures how is the beauty of that stained when it lyes under any of these darknesses Hence therefore we see what a blessing light is and how we are bound to blesse God for light for naturall light for the outward light of a comfortable condition but especially for the light of his countenance which is better then life for the light of knowledge for the light of grace how should we for ever blesse the Father of lights Let a cloud dwell upon it This is the fifth branch of the curse A cloud as naturalists teach is a thick vapour raised up by the heate of the Sun to the middle region of the ayre and there-by the cold condensed becomes so thick that it stopps and intercepteth the light Cloudes and darknesse goe together as in the 97th Psalme ver 2. if there be clouds there is darknesse Clouds and darknesse are round about him So that to say let a cloud dwell upon it is but a further exemplifying of the same thing before it was let darkness be upon it now let a cloud dwell upon it Dwelling notes the continuance and consistency of darknesse he doth not say let a cloud passe over it for clouds properly are unfixed clouds move continually and are carried on the wings of the wind But Job would have his cloud a fixed cloud a cloud so black and so strong as might not be dissolved but cause a continued ecclipse upon the day A cloud and the dwelling of a cloud imports sometime the care and protection of God over his people Exod. 40.38 We reade of a cloud that was continually over the Tabernacle a cloud was over it by day and a pillar of fire by night In the fire there was direction in the cloud protection and mercy in both So Isa 4.5 God promiseth to create upon every dwelling place of mount Zion and upon her assemblies a cloud Which is expounded in the close of the verse For upon all his glory his Church and Saints there shall be a defence But here the cloud and the dwelling of it notes continued darknesse As if Job should have said If the light doe shine upon that day I wish that a curtaine might be drawn perpetually between the world and the Sun let a cloud dwell before the face of the Sun which may muffle it and intercept those beames which would enlighten and refresh the earth Clouds are refreshings yet clouds you see may prove afflictions As a cloud is a protection at one time so it may be an affliction at another As a cloud shadowes us from the heate it is a blessing but as a cloud ecclipses the light so it is a curse The same creature may be employed both for a curse and for a blessing Yet further Job would not only have it a dwelling cloud but a condensed cloud Some clouds are so thinne that the Sun appeares and light shines thorough them Job desires this may be thick enough not only to cause darknesse but to cause blacknesse Which is the last branch of his curse upon his day Let the blacknesse of the day terrifie it Jobs heart was so full of passion that his sorrowes could not come out at once he takes time and breath Now saith he let the blacknesse of the day terrifie it Blacknesse is more then darkenesse therefore we find blacknesse an addition to darknesse in the Epistle of Jude ver 13. where giving divers elegant characters of wicked men whom he calls spots in their feasts of charity clouds without water trees without fruit raging waves of the sea foaming out their own shame wandring Starres And what is the portion of men thus qualified but Hell wrath and vengeance So he tells us in the next words To whom is reserved the blacknesse of darknesse for ever Darknesse and the blacknesse of darknesse is the portion of those that shall for ever lie under the wrath of God blacknesse of darknesse is the beauty of Hell that fire will besoote the damned to all eternity Then the blacknesse of darknesse is the darkest darknesse that can be imagined blacknesse of darknesse was Egypts plague that was darknesse and thick darknesse darknesse to be felt Exo. 10.21 so darke that no man could see another neither arose any from his place for three dayes ver 23. this was blacknesse of darknesse the picture of Hell that chamber of darknesse The word in the Hebrew signifieth heate and blacknesse The reason is given because heate makes things black and sworthy from the same word those Idolatrous Priests spoken of 2 King 23.5 were called Chemarims or the black Priests and they were called so either from the black vests or garments which they commonly wore or from the heate and fire of their furious zeale either in the defence or exercise of their superstitious worship or from the smoaky incense which they offered fit enough to black themselves but no way pleasing unto God Let the blacknesse of the day terrifie it Terrifie what Terrifie the day The day is not capable of feares or of afrightments but the meaning is this let the blacknesse of the day make it a terrible day or let it be a terrible day by reason of the blacknesse of it As we use to say such a day was a terrible day it was a black day Changes in the course of nature are full of terrour That which is proper and naturall to the day is light therefore to see the day covered with blacknesse must needs affright us when we looke for light as they in the Prophet and behold darknesse that troubles but when we looke for light and behold blacknesse that terrifies The vulgar Latine translation reades it thus Let as it were the bitternesses of the day terrifie it The bitternesses of the day are those sad accidents and
sorrowings are of the same continuance with my refreshings The phrase imports the un-intermittednesse as we may so speake of his sorrowes that he had no stop no breathing time which was not a sighing time no not for a meale time while he was eating with every bit of meate he had a morsell of sorrowes He might say as the Psalmist Psal 102.9 I have eaten ashes like bread and mingled my drinke with weeping when I drinke my teares flow into my cup When I take in a few drops of comfort I weepe out streames of sorrow Or my sighings come and returne so fast upon me that I have no time to eate my bread I am so plied and followed with these afflictions that I have no leisure to be comforted If at any time a man gets respite from his griefe it is when he eates how respitlesse then was Jobs griefe before whom sorrow and sighings sate as guests continually at his table My roarings are powred out like water As the former words shewed the continuance so this the extremity of Jobs sorrowes It is a great affliction that makes a man of spirit speake or complaine It is a greater affliction that makes a man of spirit weepe or mourne How great an affliction then is it which makes a man of spirit cry out and roare when a man of courage roares he is pained to purpose Job a man of spirit and courage doth not only sigh but roare Sighings are more secret sorrowes but roarings must be heard especially his roarings which were powred out like water Roaring is the Lyons voice and here is an allusion to the hungry Lyon roaring on his prey Or to the troubled waves of the sea which also are said to roare Excessive sorrow is often set forth by roaring Psal 22.1 Why art thou so farre from the voice of my roaring saith David typing the sorrowes of Christ I doe not only cry but I roare out unto thee Lord why doest thou not heare my strong cries cries like the roaring of the Lyon or the noyse of troubled waters So Psal 32.3 David to shew his extremity of paine and trouble while he kept in and did not confesse his sin speakes thus while I kept silence while I smothered my sin in secret I roared for the very disquietnesse of my soule silence in not confessing sin causes roaring under the guilt of sin Those are great burdens of sin and great burdens of sorrow that cause roaring My roarings are powred out like water This notes further yet the abundance and the strength of his sorrowes I am powred out like water I am as it were all melted into sorrowes is said of Christ in that Psalme of his passion Psa 22.14 I am powred out like water my heart in the middest of my bowels is like melted wax When the Prophet Ezekiel would shew how that people should be affected with the tidings of their afflictions he saith Every heart shall melt and all hands shall be feeble and every spirit shall faint and all knees shall be weake as water chap. 21.7 The Hebrew is all knees shall goe into water The sorrowes of repentance are exprest by the powring out of water to note both the abundance of them and the intensivenes of them in that known place 1 Sam. 7.6 They gathered together to Mizpeh and drew water and powred it out before the Lord that is they mourned abundantly and they mourned with all their strength How strong and abundant the sorrowes of Job were hath beene often shewed before and observations drawn down from them And therefore I shall need doe no more then cleare the words and give the sense It followeth For the thing which I greatly feared is come upon me and that which I was afraid of is come unto me For the thing which I greatly feared The causall particle in the beginning doth not alway inferre a cause this verse is not a reason of what he spake before but this particle is often used in Scripture for affirmation or illustration and not as causall or by way of demonstration As Joh. 4.17 Christ tells the woman of Samaria Thâ—u speakest well I have no husband the Greeke is for I have no husband We translate it only by way of assertion So Mat. 7.23 Then will I professe unto them I never knew you the Greeke is then I will professe unto them for I never knew you we render it only as an asseveration So very frequent in the Hebrew the particle Chi which is here used hath in it only the force of an affirmation For the thing I greatly feared is come upon me that is certainely or assuredly the thing which I greatly feared is come upon me as if Job should make this as the conclusion and the summe of all his complainings this is it which now I must conclude that the thing which I greatly feared is come upon me and that which I was afraid of is come unto mee The thing which I greatly feared The Hebrew is I feared a feare and it is come upon me And so feare is in the Scripture frequently put for the thing feared by a Metanomy of the effect for the cause the abstract being put for the concrete As Prov. 1.26 I will mock when your feare cometh that is when the trouble which you feared shall come upon you As if Job should have said this evill is that which I have fore-seene and fore-thought I had such misgivings in my spirit long before this that such a black day might come upon me and I might be thus hedged in now I see my thoughts are come to passe and my conjectures prove true the thing which I feared and greatly feared is come upon me We translate well I greatly feared the Hebrew is I feared a feare Such expressions raise the sense As when we are said to be bought with a price it notes that there was a great price paid for our redemption To rejoyce with joy shewes the greatnesse of joy So here To feare a feare shewes that he was in a great feare as we translate I feared a feare I greatly feared Here it may be questioned whether these feares of Job were lawfull doth it become us to have such mis-givings of heart in respect of our outward condition The Apostle biddeth us be carefull in nothing Phil. 4 6. and was it a vertue or a grace was it commendable or so much as approveable in Job to be fearfull in all things Christ rebukes his Disciples because they were afraid in a storme and was it well in Job that he was fearfull in a Sun-shine when he had the fairest weather and prospered in all things Doth it become a godly man to be alwayes solicitous about his estate and doubting that troubles will come One would thinke there is trouble enough in troubles when they come a man should not trouble himselfe with them before they come Besides it is said Prov. 10.24 respecting wicked men that God will