same mould subject to the same impressions from without as other men And their nature is upheld with the same supports and refreshings as others the withdrawing and want of which affecteth them And besides those troubles they suffer in Common with other men by reason of their new advancement and their new disposition they have in and from Christ their Head they are more sensible in a peculiar maner of those troubles that any way touch upon that blessed condition from a new life they have in and from Christ which will better appeare if we come more particularly to a discovery of the more speciall causes of this distemper some of which are 1 Without us 2 Some within us CAP. II. Of discouragements from without 1. GOD himselfe who sometimes withdrawes the beames of his countenance from his children whereupon the soule even of the strongest Christian is disquieted when together with the crosse God himselfe seemes to be an enemie unto them The child of God when hee seeth that his troubles are mixed with Gods displeasure and perhaps his conscience tells him that God hath a just quarrell against him because he hath not renewed his peace with his God then this anger of God puts a sting into all other troubles and addes to the disquiet There were some ingredients of this divine temptation as wee call it in holy David at this time though most properly a divine temptation bee when God appeares unto us as an enemy without any speciall guilt of any particular sin as in Iobs case And no marvaile if Christians bee from hence disquieted when as the Sonne of God himselfe having alwayes before enjoyed the sweet communion with his Father and now feeling an estrangement that he might be a curse for us complained in all his torments of nothing else but My God My God why hast thou forsaken me It is with the godly in this case as with vapours drawne up by the Sunne which when the extracting force of the Sunne leaves them fall downe againe to the earth from whence they are drawn So when the soule raised up and upheld by the beames of his countenance is left of God it presently begins to sinke We see when the body of the Sun is partly hid from us for totally it cannot in an Eclipse by the body of the Moone that there is a drouping in the whole frame of nature so it is in the soule when there is any thing that comes between Gods gracious countenance and it Besides if we looke downe to inferiour causes the soule is oft cast down by Satan who is all for casting downe and for disquieting For being a cursed spirit cast and tumbled downe himself from heaven where hee is never to come againe is hereupon full of disquiet carying a hell about himselfe whereupon all that he labours for is to cast downe and disquiet others that they may bee as much as he can procure in the same cursed condition with himselfe He was not ashamed to set upon Christ himselfe with this tempration of casting downe and thinkeâ—… Christs members never low enough till he can bring them as low as himself By his envy and subtlety wee were driven out of Paradice at the first and now hee envies us the Paradice of a good conscience for that is our Paradice untill wee come to heaven into which no serpent shall ever creepe to tempt us When Satan seeth a man strongly and comfortably walke with God he cannot endure that a creature of meaner ranke by creation then himselfe should enjoy such happinesse Herein like some peevish men which are his instruments men too contentious and bred up therein as a Salamander in the fire who when they know the cause to be naught and their adversaries to have the better title yet out of malice they will follow them with suits and vexations though they be not able to disable their opposites title If their malice have not a vent in hurting some way they will burst for anger It is just so with the devill when he seeth men will to heaven and that they have good title to it then he followes them with all dejecting and uncomfortable tentations that he can it is his continuall trade and course to seek his rest in our disquiet he is by beaten practise and profession a temper in his kinde Againe what Satan cannot doe himselfe by immediate suggestions that he labours to work by his instruments who are all for casting down of those who stand in their light as those in the Psalme who cry downe with him downe with him even to the ground a character and stamp of which mens dispositions we have in the verse before this text Mine enemies saith David reproach me As sweet and as compassionate a man as hee was to pray and put on sackcleth for them yet he had enemies and such enemies as did not suffer their malice only to boile and concoct in their own breasts but out of the abundance of their hearts they reproached him in words There is nothing the nature of man is more impatient of then of reproaches for there is no man so meane but thinkes himselfe worthy of some regard and a reproachfull scorn shews an utter disrespect which issues from the very superfluity of malice Neither went they behind his back but were so impudent to say it to his face a malicious heart and a slandering tongue goe together and though shame might have suppressed the uttering of such words yet their insolent cariage spake as much in Davids heart We may see by the language of mens cariage what their heart saith and what their tongue would vent if they dared And this their malice was unwearied for they said daily unto him as if it had beene fed with a continuall spring malice is an unsatiable monster it will minister words as rage ministers weapons But what was that they said so reproachfully and said daily Where is now thy God they upbraid him with his singularity they say not now where is God but where is thy God that thou dost boast so much on as if thou hadst some speciall interest in Him Where we see that the scope of the devill and wicked men is to shake the godlies Faith and confidence in their God As Satan laboured to divide betwixt Christ and his Father If thou beest the Son of God command that these stones be made bread So hee labours to divide betwixt Father and Son and us they labour to bring God in jealousie with David as if God had neglected him bearing himselfe so much upon God They had some colour of this for God at this time had vailed himselfe from David as hee does oft from his best children for the better discovery of the malice of wicked men And doth not Satan tippe the tongues of the enemies of Religion now to insult over the Church now lying a bleeding What becomes of their
about matters that are variable which especially fals ouâ—… in games of hazard wherein they ofâ—… spare not Divine Providence it selfe but break out into blasphemy Likewise men that graspe more businesses then they can discharge must needs beare both the blame and the griefe of losing or marring many businesses It being almost impossible to doe many things so well as to give content to Conscience Hence it is that covetous and busie men trouble both their hearts and their houses though some men from a largenesse of parts and a speciall dexterity in affaires may turne over much yet the most capacious heart hath its measure and when the cup is full a little drop may cause the rest to spill There is a spirituall surfet when the soule is over-charged with businesse it is fit the soule should have its meet burthen and no more As likewise those that depend too much upon the opinions of other men A very light matter will refresh and then againe discourage a minde that rests too much upon the liking of others Men that seeke themselves too much abroad finde themselves disquieted at home even good men many times are too much troubled with the unjust censures of other men specially in the day of their trouble It was Iobâ—… case and it is a heavy thing to have affliction added to affliction It was Hannahs case who being troubled in spirit was censured by Eli for distemper iâ—… braine but for vain men who live moâ—… to reputation then to conscience iâ—… cannot be that they should long enjoy setled quiet because those in whoâ—… good opinion they desire to dwell aâ—… ready often to take up contrary conceits upon slender grounds It is also a ground of overmuch trouble when we looke too much and too-long upon the ill in our selves and abroad we may fixe our eyes too long even upon sinne it selfe considering that we have not onely a remedy against the hurt by sinne but a commandement to rejoyce alwayes in the Lord Much more may we erre in poring too-much upon our afflictions wherein we may finde alwayes in our selves upon search a cause to justifie God and alwaies something left to comfort us Though we naturally minde more 〈◊〉 crosse then a hundred favours dwelling overlong upon the sore So likewise our mindes may be too much taken up in consideration of the miseries of the times at home and abroad as if Christ did not rule in the midst of his enemies and would not help all in due time or as if the condition of the Church in this world were not for the most part in an afflicted and conflicting condition Indeed there is a perfect rest both for the soules and bodies of Gods people but that is not in this world but is kept for hereafter here we are in a sea where what can wee look for but stormes To insist upon no more one cause is that wee doe usurpe upon God and take his office upon us by troubling our selves in forecasting the event of things whereas our worke is onely to doe our work and be quiet as children when they please their parents take no further thought our trouble is the fruit of our folly in this kinde That which we should observe from all that hath beene saâ—… is that wee bee not overhasty in consuring others when wee see their spirits out of temper for we see how many things there are that work strongly upon the weak nature of man Wee may sinne more by harsh censure then they by overmuch distemper as in Iobs case it was a matter rather of just griefe and pity then great wonder or heavy censure And for our selves If our estate be calme for the present yet wee should labour to prepare our hearts not onely for an alteration of estate but of spirit unlesse wee be marvellous carefull before hand that our spirits fall not down with our Condition And if it befalls us to find it otherwise with our soules then at other times we should so farre labour to beare it as that wee doe not judge it our owne case alone when we see here David thus to complaine of himselfe Why art thou cast downe ô my soule c. CAP. IV. Of casting downe our selves And specially by sorow Evills thereof TO returne againe to the words Why art thou cast downe ô my soule c. or why dost thou cast downe thy selfe or art cast downe by thy selfe Whence we may further observe That wee are prone to cast downe our selves wee are accessary to our owne trouble and weave the web of our owne sorow and hamper our selves in the coards of our owne twining God neither loves nor wills that we should be too much cast down Wee see our Saviour Christ how carefull hee was that his Disciples should not bee troubled and therefore hee labours to prevent that trouble which might arise by his suffering and departure from them by a heavenly sermon Let not your hearts bee troubled c. Hee was troubled himselfe that wee should not bee troubled The ground therefore of our disquiet is chiefly from our selves though Satan will have a hand in it We see many like sullen birds in a cage beate themselves to death This casting downe of our selves is not from humility but from Pride wee must have our will or God shall not have a good look from us but as pertish and peevish children we hang our heads in our bosome because our wâ—… are crost Therefore in all our troubles wee should looke first home to our owne hearts and stop the storme there for wee may thanke our owne selves not onely for our troubles but likewise for overmuch troubling ourselves in trouble It was not the troubled conditioâ—… that so disquieted Davids soule for if hee had had a quiet minde it would not have troubled him But Davis yeelded to the discouragements of the flesh and the flesh so farre as it is unsubdued is like the sea that is alwayes casting mire and dirt of doubts discouragements and murmurings in the soule let us therefore lay the blame where it is to be laid Againe wee see it is the nature of sorow to cast downe as of joy to lift up Griefe is like lead to the soule heavie and cold it sinks downwards and carries the soule with it The poore Publican to shew that his soule was cast downe under the sight of his sinnes hung downe his head the position of his body was sutable to the disposition of his minde his heart and head were cast downe alike And it is Satans practice to goe over the hedge where it is lowest he addes more weights to the soule by his tentations and vexations His sinne cast him out of heaven and by his temptations hee cast us out of our Paradice and ever since he labors to cast us deeper into sinne wherein his scope is to cast us either into too much trouble for sinne or presumption
which cannot brooke the most secret corruption but rather casts it out by a holy complaint as strength of nature doth poyson which seekes its destruction And let us bee in love with that worke of grace in us which makes us out of love with the least stirrings that hinder our best condition Seâ—… againe We may be sinfully disquieted for that which is not a sinne to be disquieted for David had sinned if he had not beene somewhat troubled for the banishment from Gods house and the blasphemie of the enemies of the Church But yet wee see hee stops himselfe and sharply takes up his soule for being disquieted Hee did well in being disquieted and in checking himselfe for the same there were good grounds for both He had wanted spirituall life if he had not beene disquieted Hee abated the vigour and livelinesse of his life by being over-much disquieted CAP. VIII Of unfitting dejection and when it is excessive And what is the right temper of the soule herein §. 1. THen how shall we know when a man is cast downe and disquieted otherwise then is befitting There is a 3. fold miscarriage of inward trouble 1. When the soule is troubled for that 〈◊〉 should not be vexed for as Ahab when hee was crost in his will for Nabâ—… vineyard 2. In the ground as when we grieve for that which is good and for that which wee should grieve for but it is with too much reflecting upon oâ—… owne particular As in the troubles of the state 〈◊〉 Church we ought to be affected bâ—… not because these troubles hinder any liberties of the flesh and restrain pride of life but from higher respects Aâ—… that by these troubles God is dishonoured the publike exercises of Religion hindred and the gathering of soules thereby stopped As the States and Common-wealths which should be harbours of the Church are disturbed as lawlesse courses and persons prevaile as Religion and Justice is triumphed over and trodden under Men usually are grieved for publique miseries from a spirit of selfe-love only because their owne private is imbarqued in the publique There is a depth of deceit of the heart in this matter 3. So for the measure when wee trouble our selves though not without cause yet without bounds The spirit of man is like unto moist elements as ayre and water which have no bounds of their owne to containe them in but those of the vessell that keepes them water is spilt and lost without something to hold it so it is with the spirit of man unlesse it be bounded with the Spirit of God Put the case a man be disquieted for sinne for which not to be disquieted is a sin yet we may looke too much and too long upon it for the soule hath a double eye one to looke to sinne another to looke up to Gods mercy in Christ. Having two objects to looke on wee may sinne in looking too much on the one with neglect of the other §. 2. Seeing then disquieting and dejectin for sinne is necessary how shall wee kâ—… when it exceeds measure First when it hinders us from holy duties or in the performance of them by distraction or otherwise whereas they are given to carry us to that which is pleasing to GOD and good to our selves Griefe is ill when it taketh off the soule from minding that it should and so indisposeth us to the duties of oâ—… callings Christ upon the Crosse was grieved to the utmost yet it did not take away his care for his mother so the good theefe in the middest of his pangs laboured to gaine his fellow and to save his owne soule and to glorifie Christ. If this be so in griefe of body which taketh away the free use of reason and exercise of grace more then any other griefe then much more in griefe from more remote causes for in extremity of body the sicknesse may be such as all that wee can performe to God is a quiet submission and a desire to bee carried unto Christ by the prayers of others we should so minde our griefe as not to forget Gods mercy or our owne duty Secondly when wee forget the grounds of comfort suffer our minde to runne onely upon the present grievance it is a sinne to dwell on sinne and turmoile our thoughts about it when we are called to thankfulnesse A Physitian in good discretion forbids a dish at sometimes to prevent the nourishment of some disease which another time hee gives way unto So wee may and ought to abstaine from too much feeding our thoughts upon our corruptions in case of discouragement which at other times is very necessary It should be our wisedome in such cases to change the object and labour to take off our minds and give them to that which calls more for them Griefe oft presseth unseasonably upon us when there is cause of joy and when we are called to joy as Ioab justly found fault with David for grieving too much when GOD had given him the victory and rid him and the State of a traiterous sonne GOD hath made some dayes for joy and joy is the proper worke of those dayes This is the day which the Lord hath made Some in a sicke distemper desire that which increaseth their sicknesse so some that are deepely cast downe desire a wakening ministery and what ever may cast them downe more whereas they should meditate upon comforts and get some sweet assurance of Gods love Joy is the constant temper which the soule should bee in Rejoyce evermore saith the Apostle If a sinke bee stirred we stir it not more but goe into a sweeter roome So wee should thinke of that which is comfortable and of such trueths as may raise up the soule and sweeten the spirit Thirdly Griefe is too much when it inclines the soule to any inconvenient courses for if it bee not lookt to it is an ill counsellor when either it hurts the health of our bodies or drawes the soule for to ease it selfe to some unlawfull liberty When grief keeps such a noise in the soule that it will not heare what the messengers of God or the still voice of the Spirit saith as in combustions loud cries are scarce heard so in such cases the soule will neither heare it selfe nor others The fruit of this overmuch trouble of spirit is increase of trouble §. 3. 3. Another question may bee What that sweet and holy temper is the soule should be in that it may neither bee faulty in the defect nor too much abound in griefe and sorow 1. The soule must bee raised to a right griefe 2. The griefe that is raised though it bee right yet it must bee bounded Before wee speake of raising griefe in the godly wee must know there are some who are altogether strangers to any kinde of spirituall griefe or trouble at all such must consider that the way to prevent everlasting trouble iâ—…
David takes up his rest and so let us Then whatsoever times come wee are sure of a hiding place and Sanctuary FINIS HAB. 3. 17. Although the figge tree shall not blossome neither shall fruit be in the Vines the labour of the Olive shall faile and the fields shall yeeld no meat c. yet I will rejoyce in the Lord I will joy in the God of my salvation PSAL. 91. 1. 2. Hee that dwelleth in the secret place of the most high shall lodge under the shadow of the Almighty I will say of the Lord He is my refuge and my fortresse My God in him will I trust PSAL. 73. 26. My strength and my heart faileth but God is the strength of my heart and my portion for ever An Alphabeticall Table of chiefe things in the fore-going Treatise A. ACtions of man what are the principles of them Page 221 Admire Gods love 479 Adventure of faith makes a rich returne 490 Affections their conflict one with another 79. How to be ordered 104. In case of Gods dishonour no affection is excessive 106 Affections why they doe not alwayes follow the judgement 377. God most to be affected 498 Appearance of salvation in the countenance whence and why 469 Application of mercy in particular necessary reasons 482. In the wicked it is a lye 485. It is no easie matter to say My God 486. When it is right 495. A shame not to improve it 511 Arguments for faith to come to God 418 Art in bearing of troubles 64 Art in misery to think of matter of joy 429 Assurance of Gods favour what we should doe in the want thereof 441 B Backe faith with strong reasons and arguments 414 Beauty of a well-ordered soule 135 Beauty of Christians works performed in season 428 Bilneyes offence at a Preacher 362 Blasphemy temptations of blasphemy and how checked 350 Breach of inward peace still looke at thy selfe therein 149 Bookes all written to amend the booke of conscience 67 C Casting downe disquiets why 44. Remedies against casting downe 46 Censure not Christians distempered dangerous so to doe 40 Change of nature changeth all 187 Changes must be fore-thought of 128 Caution in fore-casting such changes 120. Direrections for this fore-thinking of troubles 121 Character of a good soule 378 Christ is salvation clothed in mans flesh 465 Christian Calling what is the true ability to it grace not gifts onely 405. Particular Calling directions for it 408 Combats spirituall how discerned from that of common grace and light 83 Comfort in the Churches troubles 411. and 471. Comfort amisse sought in sanctification 28. Yet to have and hold comfort grow up in holinesse 30 Comforters in way of humanity many few in way of Christianity 227. Graces necessary in a good Comforter 230. Method of comforting 231. A sinne not to comfort the afflicted 235. How comfort tendered doth no good miscarriages therein 238 Communion with God to be sought and how Christians have continuall ground of it 429 Communion of friends in watching over one another 2â—…5 In comforting one another 218 Complaine of thy selfe not of God nor others 74 Concupiscence not severely censured by Papists 153 Condition of life none wherein we may not exercise some grace 146 A man can be in no condition wherein God is at a losse and cannot help him 265 Confidence in our selves how chased away 243 Confidence for mercies warranted to us as well as to David or others 431 Conflict of grace and corruption much cast us downe 386. Should make us trust in God the more 387 Conflicts in mans soule kindes and degrees of them 78 Conscience not cleare brings disquietnesse 30 Constancy how it quiets the spirit Consideration the best objects of it 186 Contentment to be framed to our selves and how 123. It is a speciall meanes of quieting the soule Ibid. Continuance of sinne or sinnes of continuance dangerous 359. And how to be dealt withall 360 Corruption how farre curbed or repressed by God 171 Corruptions remaining in an holy heart are naturall they would not be controlled 150 And what followes 157 Courage a meanes to stablish the soule Court of conscience in man 51. Why wee are so backward to keepe this Court 57 D Deale with thy selfe in all afflictions to get quietnesse 115 Death comfort in the houre of it 402. In the estate after death 403 Delay not the praising of God 446 Defects in life rise from defects in trust 333 There is a supply for all our defects 391 Deordination of nature to be lookt upon and how 166. Most needfull so to doe 168 Deniall of our selves necessary wherein 140. Notes of it 142 Desertion then Christ should be put betweene God and us 509 Despaire of mercy no cause of it 565 Desperation may be where is onely a generall apprehension of mercy 483 Difference betweene a carnall Christian and another 437 Discouragement in affliction incident to Gods owne people 11. Causes hereof in our selves privative 21. Positive 23. Wee are apt to cast downe our selves 41. Reasons against discouragement the hurt that comes by it 46. It crosseth our owne principles 54. In case of discouragement we should not thinke too much on our corruptions 95. A godly man knowes how to carry himselfe in discouragements 78 Disquieted wee may be for that which it is not a sinne to be disquieted for 91 Disquietnesse three notes of that which is not befitting 92 Disquietnesse for sin when it exceeds measure 94 Disquietments proper to the soule beside those of the body 108 Distrust the cause of all disquiet 252 Distempers fall if arraigned before reason 53 Doubting ariseth of Popish doctrine of works 29 Duty more to be thought of then comfort 422 Duties to be don with united forces or spirits 30 E Eloquence of Ambrose converted Austine 196 Election not knowne no hinderance to our trust in God 489 Enemies of the Church comfort against them 412 Envie not their prosperity 474 Estate of a Christian how to be judged 26 Event of things not to be too much forecasted 39 Evidence of faith more constantly upholds the soule then evidence of sight 532 Evill in an holy Christian not to be too much lookt upon 38. Nor evills of the time 39 Evills of sinne 87 Excellencies of God to be branched out for our severall uses 508 Exercise of grace preserves the soule 249 Experiments of God treasured up in the heart would much help faith 529 Experiences to be called to mind 312. And communicated to others 313 Extremities whereinto the godly are suffered to fall and why 310 Evills that are outward how remedied 593 F Faith must own God specially 480. And why 482. It relyes on a double principle 299. Why so requisite in Christians 301. It is stil shaked by the devill and wicked ones 17. It must have price set on it and how this may be 315. 317. In us no seeds of faith as of obedience 332 Fancy to be quickly limited and restrained 189. The proper use of it 193
as to fetch Christ from heaven and so bring him downe to suffer on the Crosse againe Where as if we beleeve in Christ wee are as sure to come to heaven as Christ is there Christ ascending and descending with all that he hath done is ours So that neither heighth nor depth can separate us from Gods love in Christ. But we must remember though the maine pillar of our comfort bee in the free forgivenesse of our sinnes yet if there be a neglect in growing in holinesse the soule will never be soundly quiet because it will be proane to question the truth of justification and it is as proper for sinne to raise doubts and feares in the conscience as for rotten flesh and wood to breed wormes And therefore we may well joyne this as a cause of disquietnesse the neglect of keeping a cleare conscience Sinne like Achan or Ionas in the ship is that which causeth stormes within and without where there is not a pure conscience there is not a pacified conscience and therefore though some thinking to salve themselves whole in justification neglect the cleansing of their natures and ordering of their lives yet in time of temptation they will finde it more troublesome then they thinke For a conscience guilty of many neglects and of allowing it selfe in any sin to lay claime to Gods mercy is to doe as we see mountebanks sometimes do who wound their flesh to try conclusions upon their owne bodies how soveraigne the salve is yet oftentimes they come to feele the smart of their presumption by long and desperate wounds So God will let us see what it is to make wounds to try the preciousnesse of his Balme such may goe mourning to their graves And though perhaps with much wrastling with God they may get assurance of the pardon of their sins yet their conscience will bee still trembling like as Davids though Nathan had pronounced unto him the forgivenesse of his sin till God at length speakes further peace even as the water of the sea after a storme is not presently still but moves and trembles a good while after the storm is over A Christian is a new creature and walketh by rule and so far as hee walketh according to his rule peace is upon him Loose walkers that regard not their way must thinke to meet with sorowes instead of peace Watchfulnesse is the preserver of peace It is a deep spirituall judgement to find peace in an ill way Some againe reap the fruit of their ignorance of Christian liberty by unnecessary scruples and doubts It is both unthankfulnesse to God and wrong to our selves to be ignorant of the extent of Christian liberty It makes melody to Satan to see Christians troubled with that they neither should or need Yet there is danger in stretching Christian liberty beyond the bounds For a man may condemne himself in that he approves as in not walking circumspectly in regard of circumstances and so breed his owne disquiet and give scandall to others Sometimes also God suffers men to be disquieted for want of imployment who in shunning labour procure trouble to themselves and by not doing that which is needfull they are troubled with that which is unnecessary An unimployed life is a burden to it selfe God is a pure Act alwayes working alwaies doing and the neerer our soule comes to God the more it is in action and the freer from disquiet Men experimentally feele that comfort in doing that which belongs unto them which before they longed for and went without a heart not exercised in some honest labour workes trouble out of it selfe Againe Omission of duties and offices of love often troubles the peace of good people for even in the time of death when they looke for peace and desire it most then looking backe upon their former failings and seeing opportunity of doing good wanting to their desire the parties perhaps being deceased to whom they owed more respect are hereupon much disquieted and so much the more because they see now hope of the like advantages cut off A Christian life is full of duties and the peace of it is not maintained without much fruitfulnesse and looking about us debt is a disquieting thing to an honest minde and duty is debt Hereupon the Apostle layeth the charge that we should owe nothing to any man but love Againe one speciall cause of too much disquiet is want of firme resolution in good things The soule cannot but bee disquieted when it knowes not what to cleave unto like a ship tossed with contrary windes Halting is a deformed and troublesome gesture so halting in religion is not onely troublesome to others and odious but also disquiets our selves If God be God cleave to him If the duties of religion be such as will bring peace of conscience at the length be religious to purpose practise them in the particular passages of life Wee should labour to have a cleare judgement and from thence a resolved purpose a wavering minded man is inconstant in all his wayes God will not speake peace to a staggering spirit that hath alwayes its religion and its way to choose Uncertaine men are alwayes unquiet men and giving too much way to passion maketh men in particular consultations unsetled This is the reason why in particular cases when the matter concernes our selves we cannot judge so clearely as in generall truths because Satan raiseth a mist between us and the matter in question Positive Causes May be 1. When men lay up their comfort too much on outward things which being subject to much inconstancy and change breed disquiet Vexation alwayes followes vanity when vanity is not apprehended to be where it is In that measure we are cast downe in the disappointing of our hopes as wee were too much lifted up in expectation of good from them Whence proceed these complaints such a friend hath failed mee I never thought to have fallen into this condition I had setled my joy in this childe in this friend c. but this is to build our comfort upon things that have no firm foundation to build castles in the aire as we use to say Therefore it is a good desire of the wiseman Agur to desire God to remove from us vanity and lies that is a vaine and a false apprehension pitching upon things that are vaine and lying promising a contentment to our selves from the creature which it cannot yeeld confidence in vaine things makes a vaine heart the heart becomming of the nature of the thing it relies on we may say of all earthly things as the Prophet speaketh Here is not our rest It is no wonder therefore that worldly men are oft cast downe and disquieted when they walke in a vaine shadow as likewise that men given much to recreations should be subject to passionate distempers because here things fall out otherwise then they lookt forâ—… recreations being