The works of the Rev. John Wesley, Vol. 03 (of 32)

by John Wesley

8. *These occasions of wandering thoughts lie within, are wrought into our very nature. But they will likewise naturally and necessarily arise, from the various impulse of outward objects. Whatever strikes upon the organ of sense, the eye or ear, will raise a perception in the mind. And accordingly, whatever we see or hear, will break in upon our former train of thought. Every man therefore that does any thing in our sight, or speaks any thing in our hearing, occasions our mind to wander more or less from the point it was thinking of before.

9. *And there is no question but those evil spirits, who are continually seeking whom they may devour, make use of all the foregoing occasions, to hurry and distract our minds. Sometimes by one, sometimes by another of these means, they will harass and perplex us, and so far as God permits, interrupt our thoughts, particularly when they are engaged on the best subjects. Nor is this at all strange: they well understand the very springs of thought, and know on which of the bodily organs, the imagination, the understanding, and every other faculty of the mind more immediately depends. And hereby they know, how by affecting those organs, to affect the operations dependent on them. Add to this, that they can inject a thousand thoughts, without any of the preceding means: it being as natural for spirit to act upon spirit, as for matter to act upon matter. These things being considered, we cannot admire, that our thought so often wanders from any point which we have in view.

III. 1. What kind of wandering thoughts are sinful, and what not, is the third thing to be inquired into. And first, all those thoughts which wander from God, which leave him no room in our minds, are undoubtedly sinful. For all these imply practical atheism, and by these we are without God in the world. And so much more are all those which are contrary to God, which imply opposition or enmity to him. Such are all murmuring, discontented thoughts, which say in effect, We will not have thee to rule over us: all unbelieving thoughts, whether with regard to his being, his attributes, or his providence. I mean his particular providence over all things as well as all persons in the universe: that without which not a sparrow falls to the ground, by which the hairs of our head are all numbered. For as to a general providence (vulgarly so called) contradistinguished from a particular, it is only a decent, well-sounding word, which means just nothing.

2. Again. All thoughts which spring from sinful tempers, are undoubtedly sinful. Such, for instance, are those that spring from a revengeful temper, from pride, or lust, or vanity. An evil tree cannot bring forth good fruit. Therefore if the tree be evil, so must the fruit be also.

3. And so must those be, which either produce or feed any sinful temper: those which either give rise to pride or vanity, to anger or love of the world, or confirm and increase these or any other unholy temper, passion, or affection. For not only whatever flows from evil is evil, but also whatever leads to it; whatever tends to alienate the soul from God, and to make or keep it earthly, sensual, and devilish.

4. Hence even those thoughts which are occasioned by weakness or disease, by the natural mechanism of the body, or by the laws of vital union, however innocent they may be in themselves, do nevertheless become sinful, when they either produce or cherish and increase in us any sinful temper: suppose the desire of the flesh, the desire of the eye, or the pride of life. In like manner the wandering thoughts which are occasioned, by the words or actions of other men, if they cause or feed any wrong disposition, then commence sinful. And the same we may observe of those which are suggested or injected by the devil. When they minister to any earthly or devilish temper (which they do, whenever we give place to them, and thereby make them our own) then they are equally sinful, with the tempers to which they minister.

5. But abstracting from these cases, wandering thoughts, in the latter sense of the word, that is, thoughts wherein our understanding wanders, from the point it has in view, are no more sinful than the motion of the blood in our veins, or of the spirits in our brain. If they arise from an infirm constitution, or from some accidental weakness or distemper, they are as innocent as it is to have a weak constitution, or a distempered body. And surely no one doubts but a bad state of nerves, a fever of any kind, and either a transient or a lasting delirium, may consist with perfect innocence. And if they should arise in a soul which is united to an healthful body, either from the natural union between the body and soul, or from any of ten thousand changes, which may occur in those organs of the body, that minister to thought: in any of these cases they are as perfectly innocent as the causes from which they spring. And so they are when they spring from the casual, involuntary associations of our ideas.

6. If our thoughts wander from the point we had in view, by means of other men, variously affecting our senses, they are equally innocent still: for it is no more a sin, to understand what I see and hear, and in many cases cannot help seeing, hearing, and understanding, than it is to have eyes and ears. “But if the devil injects wandering thoughts, are not those thoughts evil?” They are troublesome, and in that sense evil; but they are not sinful. I do not know that he spoke to our Lord with an audible voice; perhaps he spoke to his heart only, when he said, All these things will I give thee, if thou wilt fall down and worship me. But whether he spoke inwardly or outwardly, our Lord doubtless understood what he said. He had therefore a thought correspondent to those words. But was it a sinful thought? We know it was not. In him was no sin, either in action, or word, or thought. Nor is there any sin in a thousand thoughts of the same kind, which Satan may inject into any of our Lord’s followers.

7. *It follows, that none of these wandering thoughts (whatever unwary persons have affirmed, thereby grieving whom the Lord had not grieved) are inconsistent with perfect love. Indeed if they were, then not only sharp pain, but sleep itself would be inconsistent with it: sharp pain; for whenever this supervenes, whatever we were before thinking of, it will interrupt our thinking, and of course draw our thoughts into another channel: yea, and sleep itself, as it is a state of insensibility and stupidity: and such as is generally mixt with thoughts wandering over the earth, loose, wild and incoherent. Yet certainly these are consistent with perfect love: so then are all wandering thoughts of this kind.

IV. 1. From what has been observed, it is easy to give a clear answer to the last question, What kind of wandering thoughts we may expect and pray to be delivered from?