2 Corinthians 10:5 Casting down imaginations, and every high thing that exalts itself against the knowledge of God… I suppose there are few prerogatives which men would be less inclined to part with than the absolute secrecy and independence of their thoughts. Each one should take care to keep himself inwardly as well as outwardly pure, "bringing into captivity every thought to the obedience of Christ." Here, however, an objection is sometimes raised. Our thoughts, it is said, succeed each other according to fixed and unalterable laws, one thought bringing up neither in a constant current, over which the will has no more power than over the current of blood in our veins. Unquestionably it is not for our will directly to determine what we shall think of at the moment; neither can we, merely by willing it, stop thinking altogether. Thus much is true; but it does not follow that we have no control whatever over our trains of thought. Suppose, for example, that I am thinking of a sinful indulgence; I am free to think of that side of it which invites, or of that side of it which repels; I can think of it as an indulgence merely, or as a sinful indulgence; and the train of thought to which the whole will give rise will vary accordingly. We are competent at any moment freely and deliberately to select out of a train of thoughts that one to which we will attend. But we will suppose this selection made, not freely and deliberately, but spontaneously, or from the impulse of the moment, as is probably the fact in most cases; still what we do from the impulse of the moment, depends on the state of our minds, and this again depends, for the most part, on what we have chosen to make it, or allow it to become. Accordingly it will not do to disown all responsibility respecting the government of our thoughts, on the plea that they are not subject to our control. Thus far, the aim of my reasoning has been to prove that no object is likely to suggest bad thoughts, except through the concurrence of a weakened or depraved mind. But, in a practical view of the subject, this is taking higher ground than is necessary, or perhaps judicious. Let us admit, then, that, in the present condition of humanity, there are some things so adapted of themselves to excite bad thoughts that they will have this effect on the best minds. Still this does not hinder us from being able to govern our thoughts, for it by no means follows that we are obliged to put ourselves in the way of such things. Let me add, that the control which every man has, or might have, over his thoughts does not consist in prevention alone. Bad single thoughts may flit, from time to time, through the minds of good men; but it is bad men only who encourage their stay. If we would expel bad thoughts, it must be by the preference we give to good thoughts, that is, by introducing good thoughts into their place. Away, then, with that subtle but most inconsistent form of fatalism, which teaches that we can help our actions, but not our thoughts. What is to choose but to think; and without freedom of choice what freedom of actions could there be? All freedom, therefore, begins and ends with freedom of thought. Within certain limits, therefore, and as far as morality goes, we have as real a control over our thoughts as over our actions or our limbs. This being conceded, nothing remains but to consider some of the reasons and motives which should induce us to exert this power wisely and effectually, "bringing into captivity every thought to the obedience of Christ." I. Consider HOW MUCH THE THOUGHT'S HAVE TO DO IN FORGING AND DETERMINING THE WHOLE CHARACTER. "Thought," says an eloquent writer, "is the rudder of human action. As the thought is wise or foolish, good or bad, vicious or moral, the cause of action is noxious or salutary. When, therefore, I am told it is but a thought, I am told that it is the most important of all things." Tell me what are a man's thoughts, and you do not tell me what he will actually do, but you tell me what he would like to do. Tell me what are a man's thoughts, and you do not tell me what he is in the judgment of the world, for the world judges by the outward appearance. Thoughts have been called "the seeds of conduct"; but they are more than this. They are seeds which have already begun to germinate under ground; they have begun to develop their natural and essential properties. In this way the whole character may be covertly undermined. Melancholy instances of this description occur, from time to time, in what is regarded as the sudden fall of men who have hitherto enjoyed the entire confidence of the community. These men have been falling for years in the slow decay of all upright purpose and thought. II. It will help us to understand how this can be, and at the same time strengthen our general conviction as to the necessity of controlling our thoughts, if we consider THAT EVERY SIN BEGINS IN A SIN OF THOUGHT; that is to say, in some vicious purpose or intention, and often in meditating, over and over again, when at length we are emboldened to do. As a general rule, it is only after frequently revolving crime in their minds that men find the resolution, or rather the hardihood, to commit it. Take, for example, the crimes of envy, jealousy, and malice; who does not know how often a man will wish evil to another, and imagine ways in which he would like to do him evil, before he arrives at the point of putting any one of his fancied schemes in practice? The same is also true of acts of fraud and dishonesty. Actual transgression, when first proposed, is never in itself agreeable to our nature, but always more or less revolting. A strong instinctive aversion must be overcome before we can go on. Our sense of repugnance to the crime has been blunted by familiarity. And here it is that the demoralising influence of ill-regulated thought appears. III. Hence a third consideration which should impress us with the necessity of governing our thoughts is, THAT UNLESS THE RESTRAINT IS LAID THERE IT IS NOT LIKELY TO BE EFFECTUAL. Because we maintain the sinfulness of bad thoughts, it does not follow that we must push this doctrine to the extent of asserting that the thought of sin is as bad as the deed. Unquestionably it is not. The actual perpetrator of a crime is guilty of a double offence, that of desiring to do it, and that of not restraining the desire. Nay, more; if the evil thought is suggested from without, and immediately disowned and rejected from within, it will depart and leave no stain. The guilt of evil thoughts does not consist in our having them, but in our indulging them. Let the check be put upon the thought, and we not only prevent the sin from coming to maturity, but we take the character of sin from its first beginnings; that is to say, we turn what would otherwise have been a temptation yielded to, which is sin, into a temptation overcome, which is virtue. Those, on the contrary, who indulge the thought, and yet rely on their power and resolution to prevent it from passing into act, do miserably miscalculate their strength. As has been said, "There can be no doubt with any reflecting mind but that the propensities of our nature must be subject to regulation; but the question is, where the check ought to be placed — upon the thought, or only upon the action?" After all, the weightiest consideration which should lead us to govern our thoughts is that which religion suggests; they are known unto God, who will call them into judgment at the last day. Something, doubtless, would be gained, as regards the duty in question, if we would merely give heed to that apothegm of Pagan wisdom, "Reverence thyself." For he who knowingly tolerates in himself what he would be ashamed to have others know, shows that he has less respect for his own good opinion than for that of the world. The mind, the soul, will go on thinking still, even in its disembodied state, and thinking as it did here, and takes its place according to the spirit and tendency of its thoughts. Is not this what the Scriptures mean when they say, "Therefore, judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God"? (J. Walker, D. D.) Parallel Verses KJV: Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; |
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