Many suppose that if they can guard themselves against improper words
and wicked deeds, they cannot be very guilty on account of thoughts
which may revolve in their minds, however corrupt they may be. They
look upon their thoughts as things which spring up in the heart by
some laws of association which they cannot understand, or which, if
understood, they cannot control. As they have not summoned, so
neither, in their view, can they dismiss them; but must surrender
themselves to their influence for a period, longer or shorter, until
some circumstance occurs which gives a new direction to the current of
thinking. When they confess their sins, there are oftentimes words and
deeds which they admit to be grievously in conflict with the demands
of the divine Word. But it rarely happens that any unhallowed
imaginations in which they have indulged awaken emotions of genuine
sorrow. Now the thoughts are the guests we entertain--the company we
receive into the innermost privacy of our bosoms. And just as a man is
censurable who voluntarily and habitually consorts with corrupting
company, so is he to be condemned who deliberately entertains depraved
thoughts.
Let every one, and especially every young man, remember that _God
holds us responsible for our thoughts._ Man can take cognizance only
of the outward appearance. His observation must be limited to those
words and actions which can be perceived by the senses. But the
scrutiny of Omniscience extends further, penetrating the evil which
hides our inner selves from the view of others; it explores the most
private recesses of the spirit, and perfectly understands that portion
of our character which others cannot scan. Man can only call us good
or evil, as our words and actions authorize. But He whose glance
enters the heart and surveys the emotions which are there cherished,
condemns, as wicked, every unhallowed thought; and will as surely take
these into the account in determining our final retribution as he will
consider in that reckoning our outward acts, "Guard well your
thoughts." "Your thoughts are heard in heaven," says a distinguished
poet. Never was there a more scriptural sentiment.
But perhaps there may be those to whom this may look like a harsh
procedure. If it were true, as some suppose, that we could not control
our thoughts--that they rushed uninvited upon our attention, that
they detained that attention for a time, longer or shorter, just as
they pleased, and that they departed as unceremoniously as they
entered our mind--then I grant that it would be hard to make us
responsible for such visitors. If we had no power over our own mental
operations, it would seem as unjust to punish us for our delinquencies
in these particulars as to censure us for the depravity of a resident
of Asia or Africa. But can you defend such a position as this? Have
you no power to determine what themes _shall_ and what shall _not_
employ your meditations? Are you the mere slave for your thoughts,
compelled to follow as they, by some caprice, may direct? No
intelligent mind in which the will is ruler is prepared to admit that
it has been subjected to such vassalage.
The truth is, and I appeal to your own consciences in support of the
declaration, that you are endowed with the power of thinking upon just
such subjects as you may prefer. You can, at pleasure, direct your
attention to any topic, agreeable or disagreeable, lawful or unlawful,
connected with the past, present, or future; you can revolve it in
your mind for a longer or shorter period, and then you can dismiss it
entirely from your consideration. If this were not true; if your
thoughts were not under the control of the will, you would be
incompetent to manage your business; you would be disqualified for
every pursuit of life involving the exercise of reason. You would in
truth be insane.
Now it is because God has given us the power over our own thinking
that it assumes a moral complexion in his sight. The man who resigns
himself to unholy reveries, or who entertains in his own heart
purposes which, if acted out, would render him liable to the censure
of his fellow men, and to condemnation from God, is as certainly
guilty, though it may not be to the same extent, as though he had been
openly corrupt and abandoned. "Out of the heart," says the Saviour,
"proceed evil thoughts." Here observe that our Lord plainly teaches
that our thoughts may be evil or sinful, and therefore may expose him
who harbors them to punishment. And lest any one should be disposed to
look upon evil thoughts as an offense too trivial to awaken any
concern, mark the company in which this sin is found. Learn from those
offenses with which it is classed something of the enormity to which
it may rise. "Out of the heart proceedeth evil thoughts, murders,
adulteries, fornications, thefts, false witness, blasphemies."
One of the most important counsels in the entire volume of Revelation,
is the direction of the wise man: "Keep thy heart with all diligence."
This is the fountain whence issue the streams which are to fertilize
and gladden, or to pollute and destroy. No one was ever wicked in
speech or action who was not first wicked in heart. The deeds of
atrocity which shock us in execution were first performed in
heart--in thought. Had this been "kept," had the early idea been
restrained, the result so fearful in development might have been
averted. Young men, look to the springs of action, as you would avoid
acts which involve you in ruin and disgrace. Keep the heart as you
would secure a conduit, which, with God's blessing, will make you
honorable, lawful, and happy now, and all that you desire hereafter.
_Look to your thoughts._
"Build a little fence of trust around to-day;
Fill the space with loving thought, and therein stay;
Look not from its sheltering bars upon to-morrow,
God will help thee bear what comes, of joy or sorrow."