On the Government of the Heart
Hugh Blair, D.D. Proverbs 4:23 Keep your heart with all diligence; for out of it are the issues of life. Men are apt to consider the regulation of external conduct as the chief object of religion. If they can act their part with decency, and maintain a fair character, they conceive their duty to be fulfilled. The wise man advises us to attend to our thoughts and desires. The issues of life are justly said to be out of the heart, because the state of the heart is what determines our moral character, and what forms our chief happiness or misery. I. THE STATE OF THE HEART DETERMINES OUR MORAL CHARACTER. The tenor of our actions will always correspond to the dispositions that prevail within. On whatever side the weight of inclination hangs, it will draw the practice after it. Independent of all action, it is, in truth, the state of the heart itself which forms our character in the sight of God. In the eye of the Supreme Being, dispositions hold the place of actions; and it is not so much what we perform as the motive which moves us to performance that constitutes us good or evil in His sight. The rectification of our principles of action is the primary object of religious discipline. The regeneration of the heart is everywhere represented in the gospel as the most essential requisite in the character of a Christian. II. THE STATE OF THE HEART FORMS OUR PRINCIPAL HAPPINESS OR MISERY. In order to acquire a capacity of happiness, it must be our first study to rectify inward disorders. Whatever discipline tends to accomplish this purpose is of greater importance to man than the acquisition of the advantages of fortune. Think what your heart now is, and what must be the consequence of remitting your vigilance in watching over it. The human temper is to be considered as a system, the parts of which have a mutual dependence on each other. Introduce disorder into any one part, and you derange the whole. III. IN WHAT DOES THE GOVERNMENT CONSIST? 1. The thoughts are the prime movers of the whole human conduct. Many regard thought as exempted from all control. To enjoy unrestrained the full range of imagination appears to them the native right and privilege of man. To the Supreme Being thoughts bear the character of good or evil as much as actions. The moral regulation of our thoughts is the particular test of our reverence for God. Thought gives the first impulse to every principle of action. Actions are, in truth, no other than thoughts ripened into consistency and substance. But how far are thoughts subject to the command of our will? They are not always the offspring of choice. Vain and fantastic imaginations sometimes break in upon the most settled attention, and disturb even the devout exercises of pious minds. Instances of this sort must be placed to the account of human frailty. Allowing for this, there is still much scope for the government of our thoughts. As — (1) When the introduction of any train of thought depends upon ourselves, and is our voluntary act. (2) When thoughts are indulged with deliberation and complacency. Study to acquire the habit of attention to thought: acquire the power of fixing your minds, and of restraining their irregular motions. Guard against idleness, which is the great fomenter of all corruptions in the human heart; it is the parent of loose imaginations and inordinate desires. Provide honourable employment for the native activity of your minds. When criminal thoughts arise, attend to all the proper methods of speedily suppressing them. Impress your minds with an habitual sense of the presence of the Almighty. 2. Passions are strong emotions, occasioned by the view of apprehending good or evil. They are original parts of the constitution of our nature; and therefore to extirpate them is a mistaken aim. Religion requires us to moderate and rule them. Passions, when properly directed, may be subservient to very useful ends. They are the active forces of the soul. It is the present infelicity of human nature that the strong emotions of the mind are become too powerful for the principle that ought to rule them. Two principles may be assumed. (1) That through the present weakness of our understanding, our passions are often directed towards improper objects. (2) That even when their direction is just, and their objects are innocent, they perpetually tend to run into excess; they always hurry us towards their gratification with a blind and dangerous impetuosity. To govern our passions, we must ascertain the proper objects of their pursuit, and restrain them in that pursuit, when they would carry us beyond the bounds of reason. To obtain command of passion is one of the highest attainments of the rational nature.To obtain it we must — 1. Study to acquire just views of the comparative importance of those objects that are most ready to attract desire. 2. Gain the power of self-denial; which consists in our being ready, on proper occasions, to abstain from pleasure, or to submit to sacrificing, for the sake of duty or conscience, or from a view to some higher or more extensive good. 3. Impress your minds with this persuasion, that nothing is what it appears to be, when you are under the power of passion. 4. Oppose early the beginnings of passion. Avoid particularly all such objects as are apt to excite passions which you know to predominate within you. 5. The excess of every passion will be moderated by frequent meditation on the vanity of the world, the short continuance of life, the approach of death, judgment, and eternity. 6. To our own endeavours for regulating our passions, let us join earnest prayer to God. Lastly, the government of the temper is included in "keeping the heart." Temper is the disposition which remains after the emotions are past, and which forms the habitual prosperity of the soul. The proper regulation of temper affects the character of man in every relation which he bears. (1) With respect to God, the good man ought to cultivate a devout temper. (2) Point out the proper state of our temper with respect to one another. A peaceable, candid, kind, generous, sympathising temper. (3) The proper state of temper as it respects the individual himself. The basis of all good dispositions is humility. Hence will naturally arise a contented temper; and from this will spring a cheerful one. To the establishment of this happy temper, the due regulation of the thoughts and government of the temper naturally conduce, and in this they ought to issue. (Hugh Blair, D.D.) Parallel Verses KJV: Keep thy heart with all diligence; for out of it are the issues of life. WEB: Keep your heart with all diligence, for out of it is the wellspring of life.