Chapter VII. Watching Over the Heart

That part of watchfulness against temptation we have considered regards the outward means, occasions, and advantages of temptation. Proceed we now to that which respects the heart itself, which is wrought upon and entangled by temptation. Watching or keeping of the heart — which above all keepings we are obliged to — comes within the compass of this duty.

First direction: let him that would not enter into temptation labor to know his own heart — to be acquainted with his own spirit, his natural frame and temper, his lusts and corruptions, his weaknesses — that finding where his weakness lies, he may be careful to keep at a distance from all occasions of sin. Our Savior told the disciples that they knew not what spirit they were of, which under a pretense of zeal betrayed them into ambition and desire of revenge. Had they known it, they would have watched over themselves.

There are advantages for temptations lying oftentimes in men's natural tempers and constitution. Some are naturally gentle, facile, easy to be entreated — the noblest temper of nature, and the best ground for grace — yet if not watched over, a means of innumerable entanglements. Others are earthy, froward, morose — envy, malice, selfishness, peevishness lie at the very door of their natures. Take heed lest you have a Jehu in you that shall make you drive furiously, or a Jonah that will make you ready to repine, or a David that will make you hasty in your determinations. He who watches not this thoroughly — who is not exactly skilled in the knowledge of himself — will never be disentangled from one temptation or another all his days.

Men may also have peculiar lusts or corruptions that have gotten deep rooting and strength by natural constitution or education. Unless he knows it, unless his eye is always on it, unless he observes its actings and motions, it will continually entangle and ensnare him. Labor to know your own frame and temper, what spirit you are of, what associates in your heart Satan has, where corruption is strong, where grace is weak. Be acquainted with your own heart, though it be deep — search it; though it be dark — inquire into it; though it give its distempers other names than their due — believe it not.

Second direction: when you know the state and condition of your heart, watch against all such occasions, opportunities, employments, and societies as are apt to entangle your natural temper or provoke your corruption. If you are in a state of life that ensnares you day by day on the account of your ambition, passion, or discontent — if you have any love to your soul, it is time to awake and deliver yourself as a bird from the evil snare. Seeing we have so little power over our hearts once they meet with suitable provocations, we are to keep them asunder — as a man would keep fire and the combustible parts of his house apart.

Third direction: be sure to lay in provision in store against the approaching of any temptation. The heart is the treasury — there we lay up whatever we have, good or bad, and from there we draw it for our use. Keep the heart full of a sense of the love of God in Christ — this is the greatest preservative against the power of temptation in the world. Joseph, furnished with a ready sense of the love of God, cried on the first appearance of temptation: 'How can I do this great evil and sin against God?' — and the temptation laid no hold on him. The law's provisions — fear of death and hell — are far more easily conquered and will never stand alone against a vigorous assault. But store the heart with a sense of the love of God in Christ, with a taste of the blood of Christ, with a relish of adoption, justification, and acceptance with God — and you will have great peace and security as to the disturbance of temptations. The peace of God — a sense of his love and favor in Christ — shall garrison the soul against all assaults.

Fourth direction, in the first approach of any temptation:

First: be always awake to have an early discovery of your temptation, that you may know it to be such. Most men do not perceive their enemy until they are wounded by him. Watch to understand the snares that are laid for you before they get strength and power, before they are incorporated with your lusts and have distilled poison into your soul.

Second: consider the aim and tendency of the temptation and all concerned in it. Your lust, in its first attempts, is your mortal enemy — it never rises up but its intention is the worst of evils. Look upon it, whatever pretenses may be made, as your mortal enemy setting on you for your utter ruin. Satan's design lies not in the sin he tempts you to against the law — his design lies against your interest in the gospel. He would make sin but a bridge to better ground from which to assault your interest in Christ.

Has Satan any more friendly aim and intention toward you, who is a sharer in every temptation? To beguile you as a serpent, to devour you as a lion — that is the friendship he owes you. I shall only add that the sin he tempts you to commit against the law is not the thing he ultimately aims at; his design lies against your interest in the gospel. He who perhaps today will say you may venture on sin because you have an interest in Christ will tomorrow tell you that you have none, because you have done so.

Third: meet your temptation in its entrance with thoughts of faith concerning Christ on the cross. Entertain no parley, no dispute with it, if you would not enter into it. Say, it is Christ that died — that died for such sins as these. This is called taking the shield of faith to quench the fiery darts of Satan (Ephesians 6:16). Faith does it by laying hold on Christ crucified, his love therein, and what from thence he suffered for sin. Let your temptation be what it will — temptation to sin, to fear, or to doubting — it is not able to stand before faith lifting up the standard of the cross. The papists, who have lost the power of faith, use the outward sign of the cross to frighten away the devil. To act faith on Christ crucified is really to sign ourselves with the sign of the cross; and thereby shall we overcome that wicked one (1 Peter 5:9).

Fourth: suppose the soul has been surprised by temptation and entangled unawares, so that now it is too late to resist the first entrances of it. What shall such a soul do, that it not be plunged into it and carried away with the power thereof?

First: do as Paul did — beseech God again and again that it may depart (2 Corinthians 12:7). If you abide therein, you shall certainly either be speedily delivered or receive a sufficiency of grace not to be utterly foiled. Only, as I said before, do not so much employ your thoughts about the things to which you are tempted — for that oftentimes raises further entanglement — but set yourself against the temptation itself. Pray against the temptation that it may depart, and when it is taken away, the things themselves may be more calmly considered.

Second: fly to Christ in a peculiar manner as he was tempted, and beg of him to give you succor in this needful time of trouble (Hebrews 2:18). Consider that he was tempted himself, that he suffered thereby, that he conquered all temptations — and not merely on his own account, for he submitted to be tempted for us. Lie down at his feet, make your complaint known to him, beg his assistance — and it will not be in vain.

Third: look to him who has promised deliverance. Consider that he is faithful and will not suffer you to be tempted above what you are able. Consider that he has promised a comfortable issue of trials and temptations. Call all the promises of assistance and deliverance to mind, ponder them in your heart, and rest upon it that God has innumerable ways you know not of to give you deliverance.

First: he can send an affliction that shall mortify your heart to the matter of the temptation, whatever it be — so that what was before a sweet morsel under the tongue shall have no taste or relish for you, and your desire toward it shall be killed, as was the case with David.

Second: he can by some providence alter the whole state of things from which your temptation arises, so taking fuel from the fire and causing it to go out of itself — as it was with that same David in the day of battle.

Third: he can tread down Satan under your feet so that he shall not dare to suggest anything more to your disadvantage — 'the God of peace shall do it' — so that you shall hear of him no more.

Fourth: he can give you such supply of grace that you may be freed — though not from the temptation itself, yet from its tendency and danger — as was the case with Paul.

Fifth: he can give you such a comfortable persuasion of good success in the issue that you shall have refreshment in your trials and be kept from the trouble of the temptation — as was the case with that same Paul.

Sixth: he can utterly remove it and make you a complete conqueror. And he has innumerable other ways of keeping you from entering into temptation so as to be foiled by it.

Fourth: consider where the temptation made its entrance, and by what means, and with all speed make up that breach. Stop that passage through which the waters have entered in.

Deal with your soul like a wise physician: inquire when, how, and by what means you fell into this distemper. If you find negligence, carelessness, and want of keeping watch over your flesh to have lain at the bottom of it, fix your soul there — bewail that before the Lord, make up that breach, and then proceed to the work that lies before you.

The part of watchfulness against temptation we have considered so far has to do with outward means, occasions, and advantages of temptation. We now move on to what concerns the heart itself — the heart that temptation works on and entangles. Watching over and guarding the heart — which above all other forms of keeping we are bound to — falls within the scope of this duty.

First direction: the person who does not want to enter into temptation must work to know his own heart — to be acquainted with his own spirit, his natural temperament and disposition, his lusts and corruptions, his weaknesses — so that, knowing where he is weak, he may be careful to keep his distance from all occasions of sin. Our Savior told His disciples that they did not know what spirit they were of — the spirit that, under a pretense of zeal, had led them into ambition and desire for revenge. Had they known it, they would have kept watch over themselves.

Men's natural temperaments and makeup often provide ready advantages for temptation. Some are naturally gentle, flexible, and easy to persuade — the finest natural temperament, and the best ground for grace — yet if not watched carefully, it becomes a means of countless entanglements. Others are earthy, harsh, and sullen — envy, malice, selfishness, and irritability lie right at the door of their natures. Take heed lest you have a Jehu in you that makes you drive furiously, or a Jonah that makes you prone to complaining, or a David that makes you rush to hasty conclusions. The person who does not watch this carefully — who does not know himself thoroughly — will never be free from one entanglement or another all his days.

People may also have particular lusts or corruptions that have taken deep root through natural constitution or upbringing. Unless you know it, unless your eye is always on it, unless you observe its actions and movements, it will continually catch and trap you. Labor to know your own frame and temperament — what spirit you are of, what allies Satan has within your heart, where corruption is strong, where grace is weak. Get acquainted with your own heart: though it is deep, search it; though it is dark, inquire into it; though it gives its sins other names than they deserve, do not believe it.

Second direction: once you know the state and condition of your heart, watch against all such occasions, opportunities, occupations, and relationships that tend to inflame your natural temperament or provoke your corruptions. If you are in a way of life that ensnares you day after day because of your ambition, anger, or discontent — if you have any love for your soul, it is time to wake up and free yourself like a bird from a deadly snare. Since we have so little control over our hearts once they meet with suitable provocations, we must keep them apart — the way a person would keep fire away from the flammable parts of his house.

Third direction: be sure to store up provisions in your heart against the approach of any temptation. The heart is the treasury — there we store whatever we have, good or bad, and from there we draw it for use. Fill the heart with a sense of God's love in Christ — this is the greatest preservative against the power of temptation in the world. Joseph, furnished with a ready sense of God's love, cried at the first appearance of temptation: "How can I do this great evil and sin against God?" — and the temptation took no hold on him. The law's provisions — fear of death and hell — are far more easily overcome and will never stand alone against a vigorous attack. But fill the heart with a sense of God's love in Christ, with a taste of the blood of Christ, with a relish for adoption, justification, and acceptance with God — and you will have great peace and security against the disturbance of temptations. The peace of God — a sense of His love and favor in Christ — will garrison the soul against every assault.

Fourth direction, concerning the first approach of any temptation:

First: always be alert enough to detect a temptation early — to recognize it for what it is. Most people do not see their enemy until they have already been wounded by him. Watch to identify the snares laid for you before they gain strength and power, before they have woven themselves together with your lusts and distilled their poison into your soul.

Second: consider the aim and tendency of the temptation and everything connected with it. Your lust, in its first moves against you, is your mortal enemy — it never rises without having the worst possible outcome in view. Treat it, whatever pretenses it may make, as your mortal enemy setting on you for your complete destruction. Satan's design does not stop at the sin he tempts you toward against the law — his deeper design is against your interest in the gospel. He would use sin as a bridge to better ground from which to attack your standing in Christ.

Does Satan have any more friendly aim or intention toward you, since he is a partner in every temptation? To deceive you like a serpent, to devour you like a lion — that is the friendship he owes you. I will only add that the sin he tempts you to commit against the law is not his ultimate target. His real design is against your interest in the gospel. He who today will tell you that you may venture on sin because you have an interest in Christ will tomorrow tell you that you have none, because you have done so.

Third: meet your temptation at its first entrance with thoughts of faith fixed on Christ on the cross. Enter into no discussion, no debate with it, if you do not want to be drawn in. Say: it is Christ who died — who died for sins exactly like these. This is what it means to take up the shield of faith to quench the fiery darts of Satan (Ephesians 6:16). Faith does this by laying hold on Christ crucified, on His love shown there, and on what He suffered for sin. Whatever your temptation — temptation to sin, to fear, or to doubt — it cannot stand against faith lifting up the banner of the cross. The Roman Catholics, having lost the power of faith, use the outward sign of the cross to frighten away the devil. To act faith on Christ crucified is truly to mark ourselves with the sign of the cross — and by this we will overcome that wicked one (1 Peter 5:9).

Fourth: suppose the soul has been taken by surprise and caught in a temptation before it could resist — so that it is now too late to resist the first entry of it. What should such a soul do to keep from being plunged deeper and swept away by its power?

First: do as Paul did — plead repeatedly with God that the temptation may depart (2 Corinthians 12:7). If you persist in this, you will certainly either be quickly delivered or receive sufficient grace so as not to be utterly overcome. Only, as I said before, do not focus your thoughts mainly on the things you are being tempted toward — that often deepens the entanglement. Instead, direct yourself against the temptation itself. Pray that the temptation may depart. Once it is removed, the things themselves may be considered more calmly.

Second: go to Christ in a particular way, as one who was Himself tempted, and beg Him to give you help in this time of urgent need (Hebrews 2:18). Consider that He was tempted, that He suffered through it, that He conquered every temptation — and not only for Himself, for He submitted to be tempted for our sake. Lie down at His feet, bring your complaint to Him, beg His help — and it will not be in vain.

Third: look to Him who has promised deliverance. Consider that He is faithful and will not allow you to be tempted beyond what you can bear. Consider that He has promised a good outcome from trials and temptations. Bring all the promises of help and deliverance to mind, ponder them in your heart, and rest on this: that God has countless ways you do not know of to bring you through.

First: He can send an affliction that will mortify your heart to the object of the temptation, whatever it may be — so that what was once a sweet morsel in your mouth will have no taste or attraction for you at all, and your desire toward it will be killed. This is what happened with David.

Second: He can by some circumstance alter the entire situation from which your temptation arises — taking the fuel from the fire and letting it go out by itself. This happened with that same David in his day of battle.

Third: He can tread down Satan under your feet so that Satan dares not suggest anything more to your disadvantage — "the God of peace shall do it" — so that you hear no more from him.

Fourth: He can give you such a supply of grace that though the temptation itself may not be removed, its power to harm you may be taken away — as was the case with Paul.

Fifth: He can give you such a settled assurance of a good outcome that you will have refreshment even in your trials and be kept from the agony of the temptation — as was also the case with that same Paul.

Sixth: He can remove it entirely and make you a complete conqueror. And He has countless other ways of keeping you from entering into temptation so deeply as to be overcome by it.

Fourth: consider where the temptation found its way in, and by what means, and as quickly as possible close up that breach. Stop the opening through which the water got in.

Deal with your soul like a wise physician: find out when, how, and by what means you fell into this sickness. If you find that negligence, carelessness, and a failure to keep watch over your flesh lay at the root of it, settle your soul there — mourn that before the Lord, close up that breach, and then move forward to the work that lies ahead.