A sound heart is the life of the flesh.
Heart and health
A “sound heart” is a heart that gives its supreme affection to the supremely good. All other hearts are more or less rotten. Such a heart, the text informs us, is the condition of physical health; it is the very “life of the flesh.” True, science can demonstrate this fact in many ways. Physical health requires attention to certain laws; these laws to be attended to must be understood; the understanding of these laws requires study; the proper study of them is only insured by a supreme sympathy of heart with the law-giver. Every man’s experience, as well as science, attests this fact. The influence of the emotions of the heart upon the state of the body even the dullest recognises. The passions of grief, disappointment, anger, jealousy and revenge, in proportion to their strength derange the bodily system. On the other hand, pleasurable emotions give buoyancy and vigour to the body.
I. That a man’s bodily health, where the organisation is normally good, is very much in his own hands. Heaven has given us the means and the motives to cultivate happy conditions of the heart. “Keep thy heart with all diligence.” We infer from this fact--
II. That christianity is an indispensable agent in removing man’s physical diseases.
III. That medical science will always be ineffective until it practically concerns itself with the moral diseases and cures of the mind. The medical practitioner should know--
(1) That it is unscientific to ignore the fact that moral evil is the source of all physical evil, and--
(2) That it is unscientific to ignore the fact that there is no agent to remove moral evil but Christianity. We infer--
IV. That as the true morality of the world advances, the physical health of the world will improve. A drainage to carry away all the foul passions of the heart is the desideratum. The man who is most successful in his efforts, through Christianity, to promote a moral renovation of hearts is the greatest philanthropist. (D. Thomas, D.D.)
But envy is the rottenness of the bones.
The nature and character of envy
All the laws of nature, as far as they comprehend the duties we owe to one another, may be reduced to this one great principle of universal benevolence, viz., that we lay it down as the fixed and fundamental rule of all our actions, to do all manner of good, and to abstain from all manner of evil. The motives to this conduct, besides the beauty and agreeableness of it, are these--
1. That all mankind in reality consult their own interest best, when they contribute to the good of the whole.
2. That there is an intrinsic pleasure resulting from the practice of virtue.
3. That it recommends us to the love and esteem of all mankind. Anguish of heart, hatred, disesteem, and insecurity, are the natural rewards of iniquity, even in this world. This is nowhere more conspicuous than in the passion of vice and envy. A “sound heart,” is literally a heart of lenity or medicine. “Envy” is a leaven that sours and corrupts, sets all the humours upon the fret, and is the bane of all that is good and beautiful and desirable in life.
I. The nature and origin of envy; and who are they that are most subject to it. Envy is a pain or uneasiness, arising from an apprehension of the prosperity and good fortune of others; not because we suffer for their welfare, but merely because their condition is bettered. There is a strong jealousy of preeminence and superiority implanted in our nature by Almighty God, for wise and noble purposes. When this principle takes root in a good mind, it is called emulation. But when this principle meets with an evil, corrupt disposition, it degenerates into envy, the most malignant and hateful passion in human nature, the worst weed of the worst soil. This passion affects us chiefly in relation to our equals. If we find we have equalled or exceeded those of like birth, the natural consequence is joy and complacency; but if we are exceeded by them, emulation or envy. The persons most subject to envy are the covetous; men of little or mean spirits; men of extraordinary endowments and abilities, who cannot bear a rival; proud men; and old men.
II. The symptoms by which envy may be known.
1. When we find ourselves averse from doing a person good offices.
2. When we are pleased with the evil of others.
3. When we manifest a censorious disposition; silencing the good actions of others, or exposing the bad.
4. When we have a discontented, querulous, and quarrelsome disposition.
III. The ill effects of envy.
1. To the envious person it is “rottenness in his bones.” It wastes the body, and keeps the mind in a ferment. It kills our quiet and our virtue also.
2. It exposes a man to the just hatred and aversion of all mankind; and spreads its malignant influence wherever it comes.
IV. The best remedies for the cure of this pernicious passion.
1. Settle our opinion of things, and endeavour to take a right estimate of them, according to the law of God.
2. Make a right judgment of our own worth and abilities.
3. Reflect seriously upon the vanity and insignificancy of all worldly advantages.
4. Think of God, who takes pleasure in the happiness of all His creatures. (J. Delany.)