Several acts of watchfulness against temptation proposed—Watch the heart—What it is to be watched in and about—Of the snares lying in men’s natural tempers—Of peculiar lusts—Of occasions suited to them—Watching to lay in provision against temptation—Directions for watchfulness in the first approaches of temptation—Directions after entering into temptation.
That part of watchfulness against temptation which 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 unto, comes within the compass of this duty also; for the right performance whereof take these ensuing directions:—
(1.) Let him that would not enter into temptations labour to know his own heart, to be acquainted with his own spirit, his natural frame and temper, his lusts and corruptions, his natural, sinful, or spiritual weaknesses, that, finding where his weakness lies, he may be careful to keep at a distance from all occasions of sin.
Our Saviour tells the disciples that “they knew not what spirit they were of;” which, under a pretence of zeal, betrayed them into ambition and desire of revenge. Had they known it they would have watched over themselves. David tells us, Ps. xviii. 23, that he considered his ways, and “kept himself from his iniquity,” which he was particularly prone unto.
There are advantages for temptations lying oftentimes in men’s natural tempers and constitutions. Some are naturally gentle, facile, easy to be entreated, pliable; which, though it be the noblest temper of nature, and the best and choicest ground, when well broken up and fallowed for grace to grow in, yet, if not watched over, will be a means of innumerable surprisals and entanglements in temptation. Others are earthy, froward, morose; so that envy, malice, selfishness, peevishness, harsh thoughts of other, repinings, lie at the very door of their natures, and they can scarce step out but they are in the snare of one or other of them. Others are passionate, and the like. Now, he that would watch that he enter not into temptation, had need be acquainted with his own natural temper, that he may watch over the treacheries that lie in it continually. Take heed lest you have a Jehu in you, that shall make you drive furiously; or a Jonah in you, that will make you ready to repine; or a David, that will make you hasty in your determinations, as he was often, in the warmth and goodness of his natural temper. 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.
Again: as men have peculiar natural tempers, which, according as they are attended or managed, prove a great fomes of sin, or advantage to the exercise of grace; so men may have peculiar lusts or corruptions, which, either by their natural constitution or education, and other prejudices, have got deep rooting and strength in them. This, also, is to be found out by him who would not enter into temptation. Unless he know it, unless his eyes be always on it, unless he observes its actings, motions, advantages, it will continually be entangling and ensnaring of him. This, then, is our sixth direction in this kind:—Labour to know thine own frame and temper; what spirit thou art of; what associates in thy heart Satan hath; where corruption is strong, where grace is weak; what stronghold lust hath in thy natural constitution, and the like. How many have all their comforts blasted and peace disturbed by their natural passion and peevishness! How many are rendered useless in the world by their frowardness and discontent! How many are disquieted even by their own gentleness and facility! Be acquainted, then, with thine own heart: though it be deep, search it; though it be dark, inquire into it; though it give all its distempers other names than what are their due, believe it not. Were not men utter strangers to themselves,—did they not give flattering titles to their natural distempers,—did they not strive rather to justify, palliate, or excuse the evils of their hearts, that are suited to their natural tempers and constitutions, than to destroy them, and by these means keep themselves off from taking a clear and distinct view of them,—it were impossible that they should all their days hang in the same briers without attempt for deliverance. Uselessness and scandal in professors are branches growing constantly on this root of unacquaintedness with their own frame and temper; and how few are there who will either study them themselves or bear with those who would acquaint them with them!
(2.) When thou knowest the state and condition of thy heart as to the particulars mentioned, watch against all such occasions and opportunities, employments, societies, retirements, businesses, as are apt to entangle thy natural temper or provoke thy corruption.