The Present Moment Has a Moral Extension

\Impressions and impulses, which are not from the Holy Spirit, but from some other source, such as a disordered imagination, the world or the devil, are not of that peaceful and quiet character which has been mentioned; but are hasty and violent. In violation of the great Scriptural maxim, "HE THAT BELIEVETH SHALL NOT MAKE HASTE" the person, who is under this pernicious influence, thinks he cannot be too quick. He makes but little account of obstacles; he cannot take time for interior examination; he has no open eye to God's outward providences; he is too impetuous, too much possessed by himself or by Satanic influence, to engage in calm and humble prayer for guidance; in a word, he rushes blindly onward just as his great adversary, who is especially interested in his movements, would have him.

The great plea of these persons is, that the time is Now; that what is to be done is to be done Now; that the present moment is the true moment of action. This is essentially true; but there is a valuable remark of Fénelon, which places the doctrine of present or immediate action in its correct position.  It is, that THE PRESENT MOMENT HAS A MORAL EXTENSION. In other words, we are undoubtedly bound to fulfill the duty of the present moment; but it is the present moment, not in a state of barren insulation, but considered in all its relations to God, man, and the universe. But it is perfectly obvious, that the duties of the present moment cannot be fulfilled in their moral extension without calling in the aid of a calmly reflective and sanctified judgment.

 — edited from The Interior or Hidden Life (2nd edition 1844) Part 3, Chapter 4.

Impulses Inspired by the Holy Spirit

That the Holy Spirit does sometimes act directly upon the sensibilities by exciting in them a purely impulsive feeling, we may probably admit. Undoubtedly there are some facts, in the experience of pious men, which favor this view. But is it the object of the Holy Spirit in originating impulsive impressions, to excite men to immediate action without any reflection, or to excite them to action rationally, that is to say, in connection with suitable inquiry and consideration? This is the important question. And the decision of it involves great practical results.

It is certainly reasonable to suppose, that it is not the object of the Holy Spirit, when He makes a direct impulsive impression on the human mind, to lead men to act without perception and reflection; but rather to stop them in their thoughtless and unreflecting career, and to awaken within them the slumbering powers of thought and inquiry. It is reasonable to suppose this, because as a wise being, as a being acting in accordance with the laws of the human mind, as a being infinitely desirous of true holiness in men, we do not well perceive, how He can take any other course than this.

The true tendency, therefore, of those impressions or impulses, which come from the Spirit of God, is to awaken men to a sense of their thoughtlessness, and to quicken within them a state of humble and holy consideration. When such impressions and impulses are from the right source, we cannot doubt that the results will be of this character. That is to say; they will not of themselves lead men to direct action; but will lead them to that inquiry and reflection, which is preparatory to action. But when impressions or impulses come from Satan, as they sometimes do, their tendency is to lead men to action at once, without such intermediate consideration.

— edited from The Interior or Hidden Life (2nd edition 1844) Part 3, Chapter 4.

Purely Impuslive Actions Cannot be Holy

Actions, which proceed from pure impulse or a mere internal impression without attendant perception or reaction, cannot possibly be holy actions. What we mean to say is, that there is a natural impossibility of their being such. A mere impulse, unattended by perception and reflection, is of the nature of an instinct. And any action, done from mere blind impulse, no matter how strong or extraordinary that impulse may be, is both physically and morally of the nature of an instinctive action. Now, as it is universally conceded that purely instinctive actions have no moral character, it is entirely evident, that impulsive actions, which are of the same nature with instinctive actions, have no title to the denomination or character of holiness. Some persons seem to think, the more they act from impulse, especially powerful impulse, the more holy they are. But this, if we are correct in what has been said, is a great and dangerous mistake.

— edited from The Interior or Hidden Life (2nd edition 1844) Part 3, Chapter 4.

Anger

"Be ye angry and sin not." The life of our Savior, as well as the precepts of the apostles, clearly teaches us, that there may be occasions, on which we may have feelings of displeasure, and even of anger, without sin. Sin does not necessarily attach to anger, considered in its nature, but in its degree. Nevertheless, anger seldom exists in fact, without becoming in its measurement inordinate and excessive. Hence it is important to watch against it, lest we be led into transgression. Make it a rule therefore, never to give any outward expressions to angry feelings, (a course which will operate as a powerful check upon their excessive action,) until you have made them the subject of reflection and prayer. And thus you may hope to be kept.

— from Religious Maxims (1846), VII.