16. Part 2, Chapter 7. Conditions; Watchfulness
CHAPTER VII.
WATCHFULNESS REQUIRED IN PRAYER.
Having handled three of the conditions required to the incessant practice of this duty of prayer, we now speak of the fourth and last requisite, namely, watchfulness; which is threefold. 1. Watching unto prayer. 2. Watching in prayer. 3. Watching after prayer. In which let us consider severally three things.
1. The nature of the duty in the three forementioned branches thereof.
2. The reasons and motives urging to the practice thereof.
3. Some helps furthering the performance of the same.
Watchfulness unto prayer consists in these four particulars :—
1. Being of a wakeful spirit, ready and fit to take the due seasons of prayer, as the Lord requires:
“Call upon him while he is near,” as the saints’ usual practice is; and that is a part of their special privilege so to do: “They call upon God in a time wherein he may be found.” There is a morning of opportunity which David will take for prayer. True it is, that God is up before us, be is stirring early for his people’s help; as soon as the face of the morning or season of showing mercy to them appears, he helps them. Yet we may not be up in our spirits; we had need rouse up our hearts, as being too oft drowsy and not watching for the first daybreak of a season of mercy. So that as David did, when he would praise God, that are we to do when we would pray to him: “Awake early.” There is much spiritual sluggishness cleaving to the spirits of the best in spiritual services; as sometimes the eyes of their bodies were covered with sleep when they should have prayed; so is it too oft in our spirits when they are not in wakeful plight. In Deborah’s song of praise to God, see how she doubles and redoubles the word awake: “Awake, awake, Deborah; awake, awake, utter a Song of Solomon” It is not a little calling that will awake our slumbering, heavy-eyed spirits. Sometimes they call up a sleeping Jonah to arise and call upon his God. Zachariah must be roused out of his sleepiness to observe the vision, by the angel. When the Lord Jesus would hear his dove’s voice in prayer, see bow oft be calls to her to arise and come away. Sometimes the Spirit of God in their consciences and spirits calls them up to attend this holy employment, if any morning light of approaching grace peeps forth, or season of doing the Lord service in prayer is observed, as in Deborah and David, and others of the saints. If ever our spirits had need be up and ready, they had need be so when we are to pray. A sleepy spirit will scarce speak sense to God in prayer. It is burdensome to a friend to stand listening to a sleepy, broken discourse, consisting of half words and sentences indistinctly placed and uttered in his ears, though it be by his friend. So is it iii a like spiritual, disorderly, drowsy praying and speaking to the Lord; as men in a sleepy fit, rather than lose something they got in their hand, than get more unto the same, by craving it in such a drowsy sort. So we are losers and not gainers by prayer whereunto our spirits are not awakened to be fit to speak to the Lord as becomes him and us.
2. In heeding to make use of all holy and special advantages unto prayer that Divine Providence offers. When Christians wait for providence, such speaking invitations to prayer, then they watch unto prayer indeed. As at the posts of the doors of Christ, so are the saints to watch and wait. Though the Lord in respect of his own disposition to mercy, be always ready to hear and help his people, yet he is not always to be spoken withal for that end; neither are we so fit to speak to him. Sometimes again it is in our hearts to pray to the Lord, as David said, “He found in his heart to pray that prayer to God.” At other times, that advantage was to seek. It requires much holy skill and care to discern advantages to prayer. A watchless, sluggish eye discerns not the same.
3. In observing narrowly and distinctly what necessary and weighty occasions of prayer we have, searching our ways for that purpose, and then lifting up heart and hand in prayer. Like pleaders, saints ought to be good students, that they may be the fitter to plead; we are to study our hearts and lives, and the cases of both, before we plead them. Or as tradesmen look over and set their marks upon their parcels ere they retail them; so in this case ought the saints to look over the particulars of their hearts and lives, before they approach God in prayer about the same.
4. In observing wisely the frame of spirit in which we are, when we address ourselves to prayer; how fit or unfit for prayer; bow far lively, or dead hearted; how far serious, or slighty; what faith is stirring, or what distrusts, doubts, or temptations, and like musicians, when they are to play, as they are about to tune their instruments, make use of their musical ear, attending how far each string is in tune, too high or too low, too sharp or too flat; so the suppliants of God, who are harpers, as we have showed, have a musical ear, an attentive, discerning spirit, and can tell when their spirits are prepared or unprepared, and how far forth prepared or not prepared to seek the Lord. David had not only a forelook to that, that his heart might be prepared to praise God; but he bad a reflex look upon the same, and gives his censure upon it, that as far as he could judge, his heart was in tune to praise God. And the like observation did the Church make of her heart when seeking the Lord; strong and lively desires of God and his favor were stirring in her, and she is resolved to improve them that way to the utmost. How many people pretend to be seekers of God, who are utterly careless in making these observations, and being thus heart-awaked for this duty! which I leave to their own consciences seriously to consider. That the people of God ought thus to watch unto prayer, appears,
1. In that it will be a special help to pray pertinently, and reverently. If we would pray in the spirit, with the life and power of the Holy Ghost in a spiritual and heavenly manner; we had need “watch unto prayer, praying in the spirit, watching thereunto.”
2. In that it will much help spiritual enlargements, and continuance in the act of prayer; and prevent straitenings and inconstancy; praying alway with all manner of prayer, and watching thereunto, are joined; yea it will help our skill in prayer, we shall pray in the spirit in that sense, even in and with the skill thereof. The best students will be the best pleaders in this way of prayer.
3. In that it will be a special means to make our prayers more availing and successful, both in the exercise of our faith and hope and patience; such watching unto prayer, helps to further Christian progress, as might be evinced in many particulars, if need were.
4. Watching in prayer consists, in the general, in a wakeful spirit throughout the duty. When the eyes not dim in this ordinance, as not in others, but are increased in a right carrying on of the duty, and making holy observations thereupon. So far as any sluggishness steals upon us, we are ready to shake it off, and to rouse up our spirits in this holy work. As the good prophet, even whilst the angel talked with him, was as one in a sleep, and stood in need to be waked to attention. So may our spirits need quickening, whilst we talk with the Lord in prayer. We should indeed be of wakeful spirits therein, but oft-times we are watchless, and spiritually sluggish.
1. In a careful heeding and ordering our expressions in prayer. As in vowing, so iii praying, we are not to be rash with our mouth, careless what expressions we use unto the Lord. As men that speak to kings and princes, weigh all their words heedfully, lest while seeking to request his favor, they provoke him to displeasure by any unseemly and disorderly expressions; so ought men to heed what they speak to the great God of heaven. It is an argument of a stupid, and in a manner atheistical spirit, not to heed what we utter before God in prayer, so we fill up time with words. It is a high provocation and contempt of the Holy One, when men will make so bold with his pure ear and eye, as to use such expressions in speaking unto God, which they would be loth, yea would blush to speak in the hearing of mortal men. If of every idle, or frothy, impertinent, unprofitable, unnecessary word spoken at other times, and that unto men, “We must give account at the day of judgment, and that we must be justified or condemned according to our words,” what may we think will be the censure of idle, unsavory, impertinent expressions used in prayers, if not repented of, if we judge not ourselves for them; if we reform not the same, by a more watchful regard, what and how we speak unto the Lord? When David is to pray, he desires the Lord himself “to set a watch before his mouth, and to keep the door of his lips.” The saints are very solicitous of what they speak in prayer to the Lord; they are sensible of such weight in this duty of watching in prayer, that they think it is a work which requires the skill and wisdom of God to help therein. David is very sensible that he runs many hazards, if rash and heedless therein, and yet sees that he has no sufficiency to set or keep this holy watch at the door of his lips, to take due care what expressions come out, and how many, or how few; to restrain and keep in any unseasonable and unsuitable words, which with the first would be coming forth even then, when he should be most spiritual. The saints in prayer are darting upwards, and had need to keep their eye on the work as well as on the mark; they had need observe what darts they direct thither, and how they levy them.
2. In attending carefully to the working of our hearts and spirits in prayer. David observed his whole heart to be stirring in his prayer, and what strength of desires he bad therein. He observed how entire and sincere his heart was in his prayer; a watchful Christian will observe whose hands are to the soul’s petition, whether the several affections, the mind, etc., do join therein. And as musicians improve their musical ear iii tuning to play; so whilst playing, they listen what strings sound harmoniously, and which are not touched, and sound not at all; so it is in praying.
3. In observing carefully and seasonably what want there is of meet stirring of heart in prayer, and what impediments, and unmeet thoughts, and suggestions, or affections, are therein. The church and people of God observed, that their spirits were hardened, straitened, and wandering, and complain thereof, “Why hast thou hardened our hearts from thy fear?” Hezekiah observed, what distrustful thoughts were working with him in his sickness, though he prayed then for recovery. Asaph observed carefully all the workings of his distempered spirits, and the distempered reasonings which he had while be sought the Lord. Though he prayed for deliverance, yet then he perceived the distempered speeches of his distrustful heart. A watchful Christian observes what jarrings are in the harp-strings, the heartstrings (as I may call them) while he is harping, while be is praying, or praising God. He observes who would be fingering the instrument of his spirit, while he is playing, or rather praying; he marks who comes in to interrupt his spirit while it is speaking to God in prayer. Some intruder will assuredly be crowding in upon the people of God, in their retired discourses with the Lord; but a wakeful spirit espies and rebukes them.
4. In a heedful observing such spiritual hints, items, and motions of God which he gives unto us in prayer, or any divine beams of grace, which even in a transient way, we meet withal therein. Though the Lord, the Savior of his people, be but as a wayfaring man, who makes very short stages with them, yet a watchful Jeremiah observes and improves such travelling calls of the Lord. Sometimes while the people of God are asking, the Lord speaks to them to ask on; and a watchful David will hear. He was crying, and the Lord bids him seek his face; he hears, and does it. If but a harbinger of heaven do but call upon such watchful Christians, they espy them, and inquire more of them. While that generation are seeking the face of the God of Jacob, a motion is made for preparation to entertain the king of glory in his ordinance. “Lift up your heads ye gates, and the King of Glory shall enter in.” They hear what was spoken, and inquire further about the same. “Who is the King of Glory?” Now how many drowsy formalists neglect this holy watch in prayer, in all the several particulars, we may easily guess; but I shall leave them to be awakened by the Lord.
Reasons moving the people of God to watching in prayer, may be these :—
1. The Lord has gifted his people with eyes, fitting them to observe themselves, as in all other actions, so most of all in the acts of his worship. Hence those living creatures in the church are represented with eyes within, when about the worship of God. They are fools, which when religiously exercised, consider not what evil they do therein, how vain, or slight, or stupid their spirits are therein. But the saints are the wise ones, which have their eyes in their heads, fit to improve them in discerning of what passes. The watchman in the soul of a natural man and hypocrite is blind, or at best sleeping, and therefore observes not who passes through the soul; but the conscience of a regenerate man sits upon the watchtower, the candle of the spirit is lighted up, his eye is single, he has a seeing eye from the Lord.
2. The Lord is a glorious, heavenly, and all-seeing God, and well may we mind what we speak and think in prayer before him. If that we ourselves do not observe our hearts in prayer, yet he does, and he will discover us to our shame, how our spirits were exercised in our prayers.
3. God answers, or smiles when he pleases. Sometimes when we are addressing ourselves to pray, “he will hear before we call. He will meet him that gladly worketh righteousness;” even in the half-way will he meet such a one. A suppliant had need, then, be a man which minds and remembers the Lord in his ways. The prodigal himself when about to sue for his father’s favor, shall perceive his father coming to meet him. Sometimes while we are speaking in prayer, the Lord gives gracious answers, and motions, and persuasions of his Spirit in ours. We need, then, in this part of our course, observe the gale of the Spirit of God, and how it turns or returns in the breathing of it; that we may be ready to catch this prosperous wind in the sails of our spirits, and keep still our sails full.
4. The enemies of our souls and supplications, do then watch their opportunities to disturb us in prayer, to distract us with troublous perplexing thoughts, or to delude us with groundless comforts. The fowls will be lighting on Abraham’s sacrifice, but a watchful Abraham soon espies them, and drives them away.
5. Our hearts are naturally false in the performance of this, as in the practice of other holy duties; they are apt to step aside from such a strait path in the way of grace. David knew it, and therefore desires the Lord to order his steps in the word. Sometimes the heart seems to be brought to some inclination to God and good, and yet then is apt to start aside; David says, “he found in his heart that he might pray to God.” He had found such a heart, or upon serious and long seeking of such a heart, for the Hebrew word will bear both. II is one of the holy chances that any of us overtake a heart filled with holy praying dispositions. It is so slippery, that if we look not strictly to it, when we think we have got hold of our wandering spirits, yet they will steal away, and leave us; arid when they are but a little while gone aside, it is very difficult to recover hold of them again for such holy employment; though we should seem to lay a lock and chain upon them, by our holy resolutions and vows; yet verily our hearts have their pick-locks, and the devil for a shift will lend them a file; there is no keeping of them from their natural wanderings, without a very strict hand and vigilant eye. That slippery flitting disposition of heart, which rules in hypocrites, does at least dwell sometimes in the dear children of God. Their goodness, good thoughts and workings in the ways and ordinances of God, are sometimes too much like unto morning clouds, which mount heavenward in appearance, but forthwith vanish out of sight.
6. God and Christ watch then to give us aid in prayer, that our spirits may be more and more elevated, and to be then whispering items of grace to us, to rescue us from oppositions of the wily enemies of our souls, and the like. He waits to be gracious to us, in hearing and helping us at the voice of our cries. He observes carefully the resistances made by Satan against his Joshuas. As he says of vowing, we may say of praying: Say not before the angel, it was an error, a careless, rash expression of our minds. We should so carry it before Christ the angel of the covenant, in such religious acts, as those that have been conscientiously heedful, the rather therein; yea in that when we are religiously exercised in prayer, and such like worship of God, some of the blessed angels are then observing what we do, and how we carry it; and they are waiting on the Lord, ready to be employed in any service for our good. As when Joshua is so employed, as Christ was ready for his succor; so there stood before him some blessed spirits, ready to be commanded in any service for him. An angel of God is ready at hand while Daniel is praying, to minister encouragement to him. May not we well then watch in prayer, when the Lord himself thus waits upon us, and the blessed angels are watching the grant of a commission from God for our good.
7. Watching in prayer much helps both our comfort and confidence, in and after prayer, when hereby we become more assured of our sincerity in our praying unto God. Paul had observed how in prayer, his spirit was duly employed, and therefore dares to appeal boldly unto the Lord, and call him to witness, in what sort he had mentioned the Romans in his prayer. Our waitings in this way of calling upon God, is a pledge and fruit of God’s waiting to be gracious unto us. We may best know the estate of our soul, by observing what we are usually in our prayers. David gathers by this, that he was one of those godly ones set apart for God. As skilful persons may gather the estate of the body by the pulse, so may a wise and vigilant Christian, by observing his spirit in prayer.
Watchfulness after prayer does likewise consist in these four particulars.
1. In diligent attention to keep up such praying dispositions fresh and lively, which were operative in us, in our prayers. It is a great part of a Christian’s wisdom, when he has got an advantage against a slight or formal spirit, or any enemies to prayer, now to stand his ground, and manage his holy victory; and when his heart is upon wings, so to keep it; but neither will be effected without a watchful heed thereto. When David was in that praying and praising frame, as one suspecting the fidelity of his own spirit, and his own sufficiency to maintain the same, he en- treats the Lord to keep the same in his servant’s heart for ever. A praying frame is so sweet, that gracious hearts would ever be in such a plight, if it might be, and they take all the care they can, that they may be so; they therefore crave and improve the faithfulness and wisdom of God for that end. Great is the insufficiency of the best to keep up their own spirits therein. Even praying Moses, though he held up long and strongly in prayer, yet his hands wax heavy; such is the infirmity of the best, that they are not able to hold it out long with strength of elevation of spirit in any holy exercises. Care must be taken both to keep such a sublimity of spirit. A stone is brought to bear up Moses’ hands, the strength and stability of that tried stone, is to be improved by those who as a holy priesthood, would hold on offering acceptable sacrifice of prayer or praise. And as this care is to be taken, that while we are actually praying, it may be thus; so even afterwards, we are to look well to it, that our praying spirit be not weakened and grow weary, that it flag not, fail not. When a motion is made by the Lord to David, to hold on yet seeking of God as he had already done, he was awake to hear, and improve, and followed the motion.
2. In looking heedfully and hopefully after our prayers, and listening still when God will answer us by his Word and Spirit, and accordingly observing how far forth he does not answer us. David he is careful to order his prayer rightly, so when he has done, to wait and see what becomes thereof. The Psalmist will hearken after he has prayed, what God the Lord will speak. Watching after our prayers and the success thereof, is as the watching of the night-watchmen watching for morning. O how eagerly do such of the saints desire the day-spring of the least outbreaking of the light of the Lord Jesus! How earnestly do they attend the scattering of the night mists and clouds of their troubled, tempted spirits? How oft do they look out to espy the least peep of the dawning, of the daybreak and morning light? When they have knocked at the door of grace, they listen after the least moving of the door, and the least sign, or pledge of the gracious approaches of the Lord to them. Hence is it that on the one hand, when the Lord is silent, or when the prayers of the saints take not according to the desires of the saints, they observe it, and acknowledge it; as the prophet perceives that the Lord gives not such gracious entrance and entertainment to his and the church’s prayers. They observe the frowns of the Lord, notwithstanding their prayers. And they observe that no such desired deliverances were wrought by their prayers. On the other hand, Paul observes bow long the Lord was silent; he kept true account how oft he sought God without answer given, and then he minds the answer which at length was given. They that love the Lord Jesus, will look after the love letters which they have sent, and carefully attend and await the answer returned. If our Heavenly Father should by his Spirit put the question in our hearts, what we have done with our petitions, where we have left them? we may upon observation and knowledge answer, that we have left them in the hand of the Lord Jesus our elder brother. And if we be questioned how we have disposed of our sacrifices, we may confidently answer, we have delivered them, and left them in the hand of our blessed high-priest, and do wait the success.
3. In a judicious eyeing, examining, and owning of after-items, or occurrences, wherein an answer of our prayers is involved. As in secret pacifying of the heart amidst his sad stormy grief of spirit, the Psalmist thence gathered that the Lord had heard the voice of his weeping. He observed, that after he had prayed against his enemies’ plots and whispers, they did not triumph in the attaining of their intended mischievous desires, and gathers that the Lord did therefore hear his prayer. David observes the sweet quiet of spirit which he had after his prayer against the rage of his enemies, and gathers thereby that the Lord has heard him. Paul has experience of strength in and from the Lord against his temptations, and gathers therefore that God had heard his prayer against the same, though the temptations were not removed. David being in a pit of fear, and rescued and freed of his horrors, and his spirit more established in the ways of God, sees that he waited not for his answer of prayer in vain, but that he got it at last. He observes how he is quickened and strengthened with the might of God in his spirit, and by that perceives God had heard his cry. When before prayer he was in outward distress, and inward stress and perplexity; and after he had prayed, he perceived how he is every way outwardly and inwardly enlarged, he concludes, that the Lord hath heard him. As lovers will be opening the boxes wherein are their letters, and reading, as the superscription and direction on the outside, so that which is written within; so will the saints be looking into the providences of God, and see and hearken what they speak, and what of God’s mind and grace in answer to their prayers they may perceive. Or as petitioners to earthly Lords, will be inquiring of every one of his attendants and servants who come from his presence after their petitions have been carried unto them, what the Lord says touching their requests, whether be has read it, how he accepts it, whether they bring not the answer thereof from him, and the like? So heaven’s petitioners will be examining and inquiring into, and of all, after providences occurrent without them, and motions made within, What news from heaven?
4. In a vigilant care to keep with us what answers and trophies of prayer we have gained, in safe custody, and lively and fresh vigor, sweetness, and efficacy. The lovers of the Lord Jesus, will keep such love letters and answers by them, and will ever and anon be reading them over with as much delight and content as at the first, and haply at a second perusal and review, they take notice of some precious, pithy passages, that at the first more cursory looking over, they observed not; and it may be at a third time still they perceive, it breathes more love, and more in this or that pathetical expression, than at a first or second view they were aware of. Answers of prayer are like to friendly tokens of the Lord’s special love to them. Every vigilant, friendly seeker of Jesus Christ, will be owning and looking over and over these pieces of his coin, which at this or that time he has sent them by such or such a good hand, in such or such an ordinance, or providence, or work of his grace. How will they make conscience of keeping the love of the Lord Jesus engraven upon their hearts, if he was lately with them, and spake kindly to them in prayer? O, bow they will familiarize with him, by reviewing and reviving, and speaking over in their hearts his last expressions which he used; a word spoken to them in mercy, is carefully kept by them, and incorporated into their very hearts. Hence also the church who had so wished for Christ’s company: “O that thou wert as my brother,” professes her care to keep Christ with her, and that nothing provoke him to be gone from her. “I charge you O daughter of Jerusalem that you stir not up nor awake my Love till he please.” Paul long after that answer mentioned before, kept the joy of it, witness that joy of his in his trials: “Therefore I take pleasure in reproaches.”
Reasons to move the godly thus to watch after prayer, may be these:—
1. Our condition is that of children, subjects, servants, beggars, and therefore we may well attend the good pleasure of our heavenly Father, Lord, and Master, to give answer to our requests; the poor are expectants. David praying to the Lord as his King, will look up: “As the eyes of servants look unto their master’s hand, so our eyes wait upon the Lord.”
2. It is certain God will give an answer of grace to his saint’s prayers, though it may be long first; yea, in that the Lord ofttimes defers his answers, it the rather calls for our waiting. Habakkuk having prayed against the church’s enemies, “Wherefore lookest thou upon them that deal treacherously?” says, “I will stand upon my watchtower, and will watch to see what he will say unto me.” He will use all pains, patience, and vigilance to observe the issue of his requests; and he has some answers: “The Lord said unto me, Write the vision.” “The vision is yet for an appointed time, though it tarry, wait for it;” and verily sooner or later faithful prayers will speed. “I said not to the seed of Jacob, Seek my face in vain.” “I will hearken what God the Lord will speak, for he will speak peace to his saints.” “I will wait for the God of my salvation, my God will hear me.” God has wisely appointed hearing times, when answers are most suitable and grateful to his saints, and honorable to him and to his grace; therefore we may well attend the same: “My voice shalt thou hear in the morning,” (that is, seasonably,) “and in the morning will I direct my prayer unto thee, and will look up.” None are losers by being the Lord’s waiting-men or women: “The expectation of the poor shall not perish forever.”
3. Such watching and waiting after our prayers, is a comfortable pledge of mercy to us, and grace in us. Answers of prayer are assuredly near us, when we have hearts to wait for them earnestly and attentively. Habakkuk stands, and sits not long upon his watchtower, is not long in that waiting posture, without his answer, as before shown. The speaking vision will come, if we wait for it; and they only whose faith tells them that God will hear, and will speak peace to his saints, they hearken, they wait for him. It is a sign that we do truly and sensibly feel the pinching wants of mercy, and that the desires of grace have some strength as well as truth in them, when we are so industriously heedful and attentive in listening for answers of prayers; they come not idling to mercy’s doors, or as men who have no weighty soul business to dispatch: for them, well they might stay there, as men do in a formal course of prayer, but they would not wait. Waiting Christians make not light of their prayers, but look at them as precious, in that they in such sort look after their returns, and the answers of such messengers.
4. Answers of prayer, which by this holy watch are met withal, and observed; are of all others most precious and useful to us. They greatly enlarge, praise God, and incite to walk worthy of him. “Continue in prayer, watching therein with thanksgiving.” Who more thankful than such watching suppliants, who observe bow and wherein God has heard them? “When the afflicted cried to him, he heard.” “My praise shall be of thee; I love the Lord, because he hath heard my voice.” Answers of prayer heeded and observed, greatly strengthens and arms a gracious person against Satan’s wily cavils and rebukes: “I will watch to see what he will say to me, and what I shall answer when I am reproved.” It is a pity to see how many precious souls, which out of ignorance or carelessness of this duty of watching, or out of improvidence and negligence of oft reading over these lines of God’s love, written and sent in, are foiled in temptations. Answers of prayer attentively observed, strengthen our faith for the future, and much encourage us to pray in greatest straits and saddest hours. “The Lord hath heard my supplication, the Lord will hear my prayer.” “I called upon the Lord in distress, and he answered me; the Lord is on my side, I will not fear what man can do unto me.” When we look not after our prayers, both we and others also lose much of the benefit thereof. Answers of prayer are in God’s intent of public use. God spake with us, (say they,) when yet he spoke with wrestling Jacob. God’s hearing the prayer of the destitute, concerns all others in like case. “He will regard the prayer of the destitute.” “This shall be written for the generation to come.” Much sadder would the case of many an afflicted soul have been, if godly David and others had not been watchful, and by the spirit’s guidance had not recorded the varieties of their conflicts, comforts, and answers.
5. It is the part of the more wise and judicious of the saints so to do, and by doing whereof, they grow most in experimental knowledge of the Lord’s giving. As the wisest men are those that take most heedful observations of the carriages and issues of human transactions, so are they the wisest Christians, who most attentively mind these holy transactions betwixt them and God. Hence the Psalmist, speaking of manifold answers of prayer, says: “Then they cry unto the Lord in their trouble, and he delivers them.” “Whoso is wise, and will observe these things even they shall understand the loving-kindness of the Lord.” To conclude, we would have God to mind our prayers and desires of answers, wherefore look that we heed our answer of prayers, if worth the waiting for. “When the desire cometh, it is a tree of life.” Harvest-answers of seed prayers, will fully recompense our pains and patience; and therefore, like other seeds-men, we may well wait for the precious fruit thereof.
Third. The helps of such holy watching, are,
1. Sobriety, which is joined to prayer watchfulness: “Be sober, and watch unto prayer.” Spiritual drunkards, distempered persons with lusts, regard not what they say, even to God himself. Such as are most moderate and mortified in their thoughts about common matters here below, have little else to mind than how their souls prosper in their holy converse and commerce with the Lord.
2. Bodily watchfulness: both are aimed at under that exhortation. “Watch and pray lest ye enter into temptation.” The eyes of the mind are hardly watching when the eyes of the body are scarce waking. Now for this end, use seasonable hours for prayer, neither too early nor too late.
3. An heavenly frame of spirit. Angels are very vigilant. “Their angels are always beholding the face of my heavenly Father.” A godly man’s watch-tower is a sublimer station and condition than is usual; earthly, sensual, worldly spirits, are not fit to keep this holy watch.
4. A wise and awful frame of heart, apprehensive of the weight and worth of prayer, of the glory and greatness of God; an holy ability and skill to discern, and judge of things that differ, whether workings or motions; the wiser Christians (as I said) are most observing of such things.
5. Composedness of mind and thought, together with earnestness of desires and deep sensibleness of our present pressing necessities. David praying in deeps, brings in a night-watcher’s case, often exposed to extremities; is in a night-watcher’s posture, watches for morning break of gracious answers from God.
6. An holy keeping ourselves in a constant and general watch of spirit in other things and passages of our Christian work and way. Watch unto, in and after hearing the word and reading of it, conference about it, meditation upon it, and practicing of it. “We must observe all the commandments of the Lord.”