First Cause. The first cause, and indeed original of all other, is the natural vanity and levity of our minds, which are as inconsistent as quicksilver, that hath, they say, principium motus, sed non quietis —the principle of motion, but not of rest. They are as unstable as water, which fluid element—as we see in a little of it poured on the ground—diffuseth itself hither and thither, and so is soon drunk up and lost. Thus do our vain minds scatter themselves into impertinencies; but never so much as when we are conversant about spiritual duties. Then, above all, we discover the lightness of our spirits. And this is not the least part of that evil which followed man’s degeneracy, who by his fall wounded both head and heart. Now, though there be a cure in part made by the grace of God as to both these in a saint, yet there still remains a craze in his soul, whereby he is not able to dwell long upon spiritual things without some dissipation of his thoughts, as innocent Adam could —who, before his fall, might have walked through the whole world, and not have had one thought of his heart misplaced, or turned from its right point by the diversity of objects he met, they being all to the eye of his soul a clear medium, through which it passed to terminate itself in God, as the air is now to our bodily eye, through which it pierceth, and stays not till it comes at the body of the sun. But, alas! it is with us as with one that hath had his skull broke by some dangerous fall, who, when recovered, finds his brain so weakened that, when he goes about any serious business, he cannot intend much, or persist long, but is off and on, out and in. Such vagaries and cross steps do our hearts take in duty. And this gives Satan advantage enough to work upon. If the ship be light for want of ballast, and a strong gust of wind arises too, O how hard then is it to make it sail trim, or keep from toppling over! A vain heart, and a strong temptation together, makes sad work, when God stands by and gives Satan leave to practice upon it. Be therefore careful to take in thy ballast before thou puttest to sea. Labour to poise thy heart before thou goest to pray. Which, that thou mayest do, improve the following directions.
