J. Choose and separate a fit time or season, a time of freedom from other occasions and diversions. And because it is our duty to redeem time with respect unto holy duties, such a season may be the more useful the more the purchase of it stands usin. We are not at any time to serve God with what costs us nought, nor with any time that comes within the same rule. If we will allow only the refuse of our time unto this duty, when we have nothing else to do, and, it may be, through weariness of occasions are fit for nothing else, we are not to expect any great, success in it. This is one preg- nant reason why men are so cold and formal, so lifeless in spiritual duties,—namely, the times and seasons which they allot unto them. When the body is wearied with the labour and occasions of the day, and, it may be, the mind in its natural faculties indisposed, even by the means of necessary refreshment, men think themselves meet to treat with God about the great concernments of his glory and their own souls! This is that which God condemneth by his prophet: Mal. i. 8; “If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person?” Both the law of nature and all the laws of holy institutions do re- quire that we should serve God with the best that we have, as all the fat of the inwards was to be offered in sacrifice; and shall we think to offer that time unto God wherein we are unmeet to appear before an earthly ruler? Yet such, in my account, are the seasons, especi- ally the evening seasons, that most men choose for the duties of their holy worship. And you may do well to consider beyond the day and time which he hath taken unto himself by an everlasting law, how little of the choice of your time you have offered unto God as a free-will offering, that you may be excited to future diligence.
392 OF SPIRITUAL MINDEDNESS. [PART I.
If, therefore, you seriously intend this duty, choose the seasons for it wherein you are most fit, when even the natural vigour of your spirits is most free and active. Possibly some will say this may be such a time as when the occasions of the world do call most earnestly for your attendance unto them. I say that is the season I would recommend; and if you can conquer your minds to redeem it for God at any rate, your endeavours in it will be prosperous. How- ever, trust not to times that will offer themselves. Take them not up at hazard. Let the time itself be a free-will offering to God, taken from the top of the heap, or the choicest part of your useful time.
2. Preparation of mind unto a due reverence of God and spiri- tual things is required previously hereunto. When we go about this duty, if we rush into thoughts of heavenly things without a due reverential preparation, we shall quickly find ourselves at a loss. See the rule, Eccles. v. 1, 2. “Grace to serve God with reverence and godly fear” is required in all things wherein we have to do with him, as in this duty we have in an immediate and especial manner. Endeavour, therefore, in the first place, to get your hearts deeply affected with an awful reverence of God, and a holy regard unto the heavenly nature of the things you would meditate upon. Hereby your minds will be composed, and the roots of other thoughts, be they vain or earthly, which are apt to arise and divert you from this duty, will be cast out. The principles of these contrary thoughts are like Jacob and Esau; they struggle in the same womb, and oftentimes Esau will come first forth, and for a while seem to carry the birth- right. If various thoughts do conflict in our minds, some for this world and some for another, those for this world may carry it for a season; but where a due reyerence of God hath “ cast out the bond- woman and her children,” the workings of the flesh in its vain thoughts and imaginations, the mind will be at liberty to exercise itself on spiritual things.
3. Harnest desires after a renewed sense and relish of spiritual things are required hereunto. If we engage into this duty merely on a conviction of the necessity of it, or set ourselves about it because we think we ought to do so, and it will not be well done utterly to neglect it, we may not expect to be successful in it; but when the soul hath at any time tasted that the Lord is gracious, when its ‘meditations on him have been sweet, when spiritual things have had a savour and relish in the mind and affections, and hereon it comes unto this duty with earnest desires to have the like tastes, the like experience, yea, to have them increased, then is it in the way of a hopeful progress. And this also will make us persevere in our en- deavours to go through with what we undertake,—namely, when we