Lecture XXII. Weakness of Heart

Weakness of Heart
Lecture XXII
November 4, 1840

II. What is implied in weakness of heart.

IV. Some things that cause weakness of heart.

V. The remedy for weakness of heart.

3. The heart of the mind is a voluntary disposition or preference of the mind. It is a disposition in opposition to a single exercise. It consists in a permanent, though voluntary attitude of the will, in relation to God and spiritual objects. It is a ruling disposition, or preference, in such a sense as to be the fountain, out of which, as it were, flow those individual volitions and exercises of mind, that make up its moral history. Therefore, as the bodily heart sustains organic and animal life, and may be regarded as the fountain, from which the vital current flows, so the mental heart, this ruling disposition or preference of which I have spoken, is the fountain from which obedience to God, or spiritual life flows.

1. Not an opposite, heart ruling preference or attitude of the will. This cannot be; for the heart consists in a supreme disposition and ruling preference. Now it is impossible that there should be two supreme and opposite dispositions, or preferences in exercise at the same time.

4. But by a weak heart is intended, that this ruling preference or disposition of the will has not, for the time being, and under the circumstances, such efficiency as successfully to resist temptation to specific sins. The regenerate heart is not the cause of the sin; but the sin is in spite of the regenerate heart. That is--temptation prevails, and occasions specific exercises of the will; not in accordance with the regenerate heart; but, in opposition to it. Just as a wife, who loves her husband with a supreme affection, may, by the force of temptation, be betrayed into an individual exercise or act that is inconsistent with the general state and supreme attitude of her will; and just as parents, who love their children with the most intense and absorbing affection, may, through the force of temptation, feel exceedingly provoked with them, and for the time being, exercise feelings that are entirely in contrast with the state of their hearts toward their children. Every parent, and perhaps every husband and wife can testify, that such facts may exist, whatever their philosophical explanation may be.

1. When there is great constitutional susceptibility to temptation. When the heart, or ruling disposition, is vigorous and healthy, it is difficult to get the attention of the mind to those things that are inconsistent with it. Take, for example, the case of a young convert, who has been intemperate. While in the healthy exercise of his first love, he abhors the thoughts of his former companions, and will not allow the thought of ardent spirits to remain for a moment in his mind; but, should he leave his first love, the tendencies of his constitution would soon resume their control over him. He might then be unable to resist temptation to intemperance, if he should again come in contact with his old acquaintances, or within the smell of a bar-room. Just so a convert who has been licentious, in the healthy exercise of his first love, would so abhor his former ways, as not to suffer licentious thoughts to occupy his mind for a moment. A harlot might pass before him, at the very sight of whom his whole soul would recoil; and no other than feelings of the utmost disgust and loathing be excited. But should he leave his first love, his abused constitution would become so susceptible to the influence of temptation, as might very probably cause him to fall. Let it be understood, then, that when there is a great constitutional susceptibility, to temptation--when the attention of the mind is easily taken--when artificial or constitutional appetites and passions are easily awakened, and the mind easily thrown into a state of fermentation, in the presence of temptation, it is a sign of weakness of heart. The ruling disposition of the mind is not in a healthy and efficient state.

2. Another evidence of weakness of heart, is a want of firmness in the will, whenever a temptation is presented to the mind. When the heart is strong, or the ruling preference in a healthy state, temptation cannot prevail, because of the great and almost invincible firmness of the will. Thus, should a temptation to conjugal infidelity, be laid before a young bride, when in the healthy and energetic exercise of deep affection for her husband, she might sooner submit to be murdered, than consent to the embraces of another than her husband. But in the weakness of her heart, had she little or no affection for her husband, there might be such an utter want of firmness in her will, as greatly to expose her to seduction. Just so in the case of a young convert. In the healthy exercise of his first love, he might sooner suffer martyrdom than consent to sin. But should his heart become weak--should he leave his first love--no such firmness and stability of preference would remain, as to overcome and put down temptation. But on the contrary, whenever his emotions became excited, by the presence of some tempting object, he would find there were no firmness and strength of resolution in his will to resist temptation.

5. When you find it difficult to divert attention from an object of temptation, it is because of the weakness of your heart. If the heart, or ruling disposition, is in a healthy or efficient state, the attention will be naturally and promptly diverted from a seductive object. But when you find it difficult to divert your attention, and find that, as a matter of fact, the object has got possession of your thoughts, and your excited feelings are clamoring for indulgence, there is great weakness of heart, and the most imminent peril. Escape for your life, or you fall.

8. When, in the presence of temptation, and under the force of excited feeling, the soul loses an apprehension of the guilt and ill-desert of that sin to which it is tempted, the heart has either never been regenerated, or it is extremely weak. If, when the passions become excited, or the appetite for food, in the presence of some tempting dish, the mind finds it difficult to realize the great guilt of gluttony, or the indulgence of passion, the heart must be either wholly unregenerate, or in a state of great weakness.

1. Ignorance. Of course the stability of any preference, its efficiency, must depend, in a great measure, upon the reasons that are before the mind for the exercise of such a state of will. Without the true knowledge of God there can be no true love to Him. And our love to Him can never exceed our knowledge of Him. Our estimate of spiritual and divine things must depend upon our knowledge of them. Where, therefore, there is great ignorance of God and of divine things, there will be of course a proportionate instability, and want of efficiency in the ruling preference or heart.

2. Unbelief is another fruitful source of weakness of heart. God and the things of God are realities only to our minds in proportion to our faith. And it is unreasonable to expect any efficiency in the ruling preference or heart, unless faith is active, and eternal things appear as realities to the mind.

3. The state of the physical system may be and often is a cause of great weakness of heart. Ill health in general, may be expected to render the actions of the mind feeble. But especially diseases of the brain, spinal marrow, or diseases located in, or sensibly affecting any of those organs that strongly sympathize with the brain, will of course greatly disturb the healthy action of the mind, and not unfrequently render the heart, or ruling preference, extremely weak.

4. All improper indulgences weaken the heart, just as they weaken the conscience. Every one knows, that to persist in any thing to which the conscience is opposed, gradually weakens, until it not unfrequently, either entirely, or in a great measure, suspends the action of conscience, in respect to particular things. In like manner, any improper indulgence of appetite, passion, or the indulgence of any unlawful exercise of mind whatever, weakens the heart or the influence of the ruling disposition or preference of the mind.