The real Christian, or, A treatise of effectual calling wherein the work of God…

Secondly, As to the fixing of the thoughts upon such an object, so as no other thoughts intermix themselves, more than they should in prayer: I have nothing to say against it, if this be the duty, that we must separate so much time for these thoughts or meditations only. What others find of intermixing of thoughts in prayer I know not, but this I know, who hath cause to be ashamed and humbled for such intermixings: had we not a High-Priest to bear the iniquities of our holy things, I know it would go ill with some body. When the mind of a man is like a Spaniel that runs before his Master, one while he keeps before him in the path, presently he is hunting on the other side the hedge, then into the path he comes again and runs a while, by and by gone again; thus the mind one while attends the business it is about, presently it slips aside to other matters, then in again; but to hold it firm, fixed in the work, always in the path, this some body finds hard: But when we come only to thinking, meditating, who will fix this Quicksilver? The Bird hops off one bough to another, stays long on none; this vanity and inconstancy is a wretched distemper, and this makes the duty of meditation so hard. If the heart be laden with sorrows, or filled with fears, it can fix the mind upon the Objects which cause these fears or sorrows; if it be enlarged with joy, delight, it will fix on the Object that causeth it: so if love and desire be greatly drawn forth after an Object, it will fix the mind upon the Object: Voluntas imperat intellectui quoad exercitium actus. Impellit intellectum ad considerationem. But the affections ⟨p. 318⟩must be much enlarged, else they will not fix the mind. Hence many Christians, I do not mean such as bear the name only, but real and serious Christians, if I have any skill to judge, by the inward acquaintance I have with them, and observation of their conversation, have complained much, and said, they find this to be such a hard duty, when they set themselves apart only to think and meditate, that they cannot perform it, after that manner which Divines write; not out of a corrupt spirit and enmity to the duty, for they are very willing with it, and try to do it, but cannot fix their minds, and make them hold to the thing they propound: but for secret prayer, there they make up what they cannot in meditation.

Secondly, As to the fixing of the thoughts upon such an object, so as no other thoughts intermix themselves, more than they should in prayer: I have nothing to say against it, if this be the duty, that we must separate so much time for these thoughts or meditations only. What others find of intermixing of thoughts in prayer I know not, but this I know, who hath cause to be ashamed and humbled for such intermixings: had we not a High-Priest to bear the iniquities of our holy things, I know it would go ill with some body. When the mind of a man is like a Spannel that runs before his Master, one while he keeps before him in the path, presently he is hunting on the other side the hedge, then into the path he comes again and runs a while, by and by gone again; thus the mind one while attends the business it is about, presently it slips aside to other matters, then in again; but to hold it firm, fixed in the work, alwayes in the path, this some body finds hard: But when we come only to thinking, meditating, who will fix this Quicksilver? The Bird hops off one bough to another, stayes long on none; this vanity and inconstancy is a wretched distemper, and this makes the duty of meditation so hard. If the heart be laden with sorrows, or filled with fears, it can fix the mind upon the Objects which cause these fears or sorrows; if it be enlarged with joy, delight, it will fix on the Object that causeth it: so if love and desire be greatly drawn forth after an Object, it will fix the mind upon the Object: Voluntas imperat intellectui quoad exercitium actus. Impellit intellectum ad considerationem. But the affections