The Innocent Stage of Temptation

The incipient and what may be called, in the cases we are now considering, the innocent stage of the temptation, is, when the object, which embodies the temptation or is the medium of temptation, is first presented to us intellectually; that is to say, in our mere thoughts or perceptions; and is there perceived and known, not only as an object, but as an object of temptation. If it stops at the limit of the intellectual action, and does not enter into the heart and the will, there is no sin. It is obviously necessary in all cases of temptation, that the object should exist first in this manner, viz. intellectually; in other words that it should exist in the thoughts, or be perceived and thought of. Without this, viz. the perceived or intellective presence of the object, it is entirely clear, that there could not possibly be any such thing as temptation. But, as has been observed, the temptation may exist to this extent, and may be perceived and felt by us so far to exist without sin.

Temptations, limited in their results to the intellectual action, and which do not in any degree take effect in the desires, could not properly be considered temptations, without the physical or natural possibility of a further and sinful action of the mind, without an internal conviction of that possibility, and perhaps we may add, without a distinct sense of danger. Hence, when temptations of this particular character are presented, although they do not take effect in the desires, they are both perceived and felt to be temptations; that is to say, there is a clear perception of their true character, both in themselves and in relation to certain possible results. And in addition to this, there appears to be an instinctive and prompt alarm of the sensitive and moral nature. The desires and affections are not inert and dormant, as some may perhaps suppose; neither are the conscience and the will; but all seem to be penetrated with the sense of imminent hazard, and are thrown into the conscious attitude of repellancy.

— edited from The Interior or Hidden Life Part 1, Chapter 19.

Sinful Desires

The tendency of temptations, in some instances, is, to bring feelings into existence, which, under the circumstances of the case, are wrong in the very fact of their existence, wrong in their very nature, and which therefore ought not to exist at all. The temptation, by a special concurrence of circumstances, or through the well calculated influence of Satanic agency, is precisely adapted to that particular wrong result. And if the feeling, appropriate to the temptation, exists, not only in a degree inordinate and irregular, but if it exists at all, it is sin.

Our Savior was at a certain time tempted by having the kingdoms and wealth of this world presented before him, obviously with the view of their being desired and possessed by him as a means of personal aggrandizement and enjoyment; but we suppose we give the general sentiment of Christians and of biblical interpreters, in saying, that the temptation went no further, and under the circumstances of the case could innocently go no further, than the thoughts. It had no effect upon the Savior's desires or will; that is to say, it secured no pleased and consentient action; but was instantly rejected. The temptation presented to the Savior at the same time, to throw himself down from the temple, is equally appropriate and decisive, considered as an illustration of the present subject. It could hardly be considered less than a proposition under a very specious pretext to commit himself immediately and fully into the hands of Satan, instead of remaining in the will and under the government of God. Considered intellectually, or rather in reference to the intellect, there is no doubt that the temptation was distinctly perceived and appreciated in itself and in its relations. Without this it could hardly be regarded as a temptation. But it seems very obvious, that it found no entrance into the heart; and the only action, which it did or could produce, in such a pure spirit as the Savior's, was that of decided resistance, resulting in its instant rejection.

The incipient and what may be called, in the cases we are now considering, the innocent stage of the temptation, is, when the object, which embodies the temptation or is the medium of temptation, is first presented to us intellectually; that is to say, in our mere thoughts or perceptions; and is there perceived and known, not only as an object, but as an object of temptation. If it stops at the limit of the intellectual action, and does not enter into the heart and the will, there is no sin. It is obviously necessary in all cases of temptation, that the object should exist first in this manner, viz. intellectually; in other words that it should exist in the thoughts, or be perceived and thought of. Without this, viz. the perceived or intellective presence of the object, it is entirely clear, that there could not possibly be any such thing as temptation. But, as has been observed, the temptation may exist to this extent, and may be perceived and felt by us so far to exist without sin.

Temptations, limited in their results to the intellectual action, and which do not in any degree take effect in the desires, could not properly be considered temptations, without the physical or natural possibility of a further and sinful action of the mind, without an internal conviction of that possibility, and perhaps we may add, without a distinct sense of danger. Hence, when temptations of this particular character are presented, although they do not take effect in the desires, they are both perceived and felt to be temptations; that is to say, there is a clear perception of their true character, both in themselves and in relation to certain possible results. And in addition to this, there appears to be an instinctive and prompt alarm of the sensitive and moral nature. The desires and affections are not inert and dormant, as some may perhaps suppose; neither are the conscience and the will; but all seem to be penetrated with the sense of imminent hazard, and are thrown into the conscious attitude of repellancy.

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 19.

Subjection to Natural Events

We should also keep our wills in subjection to natural events. Such events are from God; and, in no case, should the human will act itself in opposition to them, whether they seem to be of greater or less consequence. How often are expressions of dissatisfaction and regret heard to fall even from those who have the reputation of being Christians, in view of natural events, which no one thinks of controlling. To one, the weather is too warm; to another, it is too cold. To one, there is too little rain; to another, too little sunshine. They thus wickedly unsettle the quiet of the spirit by forgetting that both the rain and the sunshine and all other natural things are God's; that they are all indications of the divine goodness, though given in different degrees; and that neither regrets nor wishes can make them otherwise than they are. It is important to check the rising feeling in all such cases; and, by a cheerful acquiescence, to harmonize the heart and the will with the arrangements of Providence.

And these views are the more important and urgent when we consider that sin, here and elsewhere, is measured, not so much by the occasion on which it exists, as by the spirit which is manifested in it.  It  may utter itself in a loud and fierce voice, or gently breathe itself out in the slightest wish, that the state of things were otherwise than it is. But in the latter case, as well as in the former, there is the element of rebellion; something, no matter how small it may be, which is not in entire harmony with God and the divine arrangements. In a word, there is sin. But this is not all. It is sin laying the foundation for other and higher sin. On the other hand, a cheerful acquiescence, in such cases as have been mentioned, is not only right in itself, but, by purifying the tendencies of the will, is laying the foundation for a better state of things in other cases of greater difficulty in all coming time.

— edited from A Treatise on Divine Union (1851) Part 5, Chapter 6.

Nature Speaks; Grace is Silent

It is often the case, in the ordinary intercourse and affairs of life, that our actions, without being calumniated as criminal, are more or less misrepresented, and our motives aspersed by thoughtless or evil-disposed persons. Undoubtedly the natural tendency of the heart, under such circumstances, is to reply at once, and generally with as much energy as promptness. But, generally speaking, our true victory will be in silence. Nature speaks, but grace is silent; because nature is destitute of confidence, except in itself, but grace has confidence in God. To be silent, therefore, in ordinary cases, is best in every respect not only because it is the course indicated by true religion, but because it aids in breaking down the irregular and sinful action of the will.

— A Treatise on Divine Union (1851) Part 5, Chapter 6.

Denying Ourselves Even in Good Things

We should deny ourselves, and bring our wills into subjection, even in good things. It is naturally expected of the Christian, that he will have in hand many little designs and purposes of good in behalf of his neighbor. This is well, but evil will come of it, if, in connection with his good designs, he indulge in strong and precipitate­ desires in bringing them to pass. His will, by being brought into harmony with Providence, must be subjected here as elsewhere.

— from A Treatise on Divine Union (1851) Part 5, Chapter 6.

Denying Ourselves in Small Things

The Savior's directions will be found, on a careful examination, to harmonize in a wonderful manner with the tendencies and operations of the human mind. Under their wonderful simplicity, great insight and true wisdom, (estimating them even on human principles,) will be discovered to be hidden. "Whosoever," the Savior says in Mark 8:34, "will come after me, let him deny himself,  and take up the cross, and follow me."

This command, which of course applies to the will as well as other things, is universal. It implies, if we must deny ourselves in great things, we must deny ourselves also in those which are small. Such are the laws of the human mind, that indulgence in the latter will take away our strength, and deprive us of victory in the former. Deny thyself, therefore, in small things; subject thy will, in matters of minor importance, that thou mayest have power to conquer in things which are more difficult.

— edited and adapted from A Treatise on Divine Union (1851) Part 5, Chapter 5.

Subjecting Our Will to Others

It is not only necessary that our feelings and purposes should, by divine aid, be brought back to a right position, but that the mysterious and powerful influence of former evil habits should be entirely annulled. And this result is the more likely to be secured, if we unite the concurrence of our own efforts with the operations of divine grace.

A favorable effect will oftentimes be experienced in this particular, if we adopt the practice, in things which are indifferent, of subjecting our desires and our will to the will of others. In other words, our wills will be the more easily placed beyond the influence of former evil habits, and brought into undisturbed harmony with God, if we keep them in subjection in our intercourse with men. Occasions of a conflict of will, in matters of mere convenience, and which involve no moral principle, occur constantly. In such cases, in the prospect we have before us of an improvement in our spiritual characters, we should make it a rule to give a precedence to the desires and purposes of others over our own.

"There is nothing more sweet," says Antonia Bourignon, in speaking on this subject, "and which brings more rest to the body and the soul, than obedience and submission to another in good things. Yea, obedience in itself is always profitable to our perfection, though it were yielded even to imperfect persons, provided they command nothing that is evil.  For, by submitting to another in indifferent things, one always overcomes the corruptions of his nature, and  denies himself,  as Christ, in Mark 8: 34, has taught us to do." [Letters of Antonia Bourignon on, pp. 72, 73.]

— edited from A Treatise on Divine Union (1851) Part 5, Chapter 6.

Degrees of Union With God's Will

There are different degrees of union with the Divine Will, some of which it may be proper to notice and discriminate.

1. Union With God in Submission

The first degree may be described as union with the divine will in submission. Submission is a relative term, and always implies, when employed in a religious sense, a reference to a divine arrangement or order of things. It  is acquiescence in, or conformity to, such arrangement; and is, consequently, the opposite of rebellion. Accordingly, it may always be said, when there is no element of positive resistance, no actual rebellious movement against the order of things, that there is submission to it. And this can be said without impropriety and with entire truth, even if it should be the case that the submissive state borders so closely on the line of resistance as to require all our powers of thought and  of the will to keep it where it is.

Illustrations of this state of mind are very frequent. Occasion is furnished for them by events which are constantly taking place, — such as the loss of property and reputation, and the experience of physical sufferings, either by ourselves, or by those who are dear to us. If those, who are the subjects of these trials, are truly submissive, their minds are brought by divine grace into such a position, that there is actually no resistance, no rebellious movement, of the heart. And this is so much the case, that we can probably say of them, that their wills are in union with the divine will.

And still their own consciousness tells them, even if it is not obvious to the observation of others, that it is the union of simple acquiescence rather than of positive desire; the union of submission to suffering rather than of love to suffering. The fact of obedience, however sincere and true the obedience itself may be, does not prevent their saying with equal truth, that it is hard for nature to yield it. The tears flow, even when the heart does not murmur. There is submission in fact, but a submission which costs a struggle in the beginning, and watchfulness and struggles in the maintenance of it.

2. Union With God by Choice.

The second degree may be described as union with the divine will with choice. That is to say, we not only submit, but submission is our pleasure, our delight. The endurance of loss and suffering is not, and cannot ordinarily be, so great as to prevent a true and substantial joy of the heart. It is said of the early Christians, not merely that they submitted to suffering with patience, but that they rejoiced  that they were accounted worthy to suffer for the name of Jesus. [Luke 5:42.] It ought, perhaps, to be added, that persons in this state are not insensible to sufferings. On the contrary, they feel them; probably as much so as others. But while they submit to them by enduring them with entire patience, they also, in the exercise of a full and victorious faith, rejoice in them  as  expressions of the divine will. They have. learned to love the cross, as well as to bear it.

3. Union With God Perfected by Habit.

This last state of mind may assume a new character, and may present the union of the will in a new aspect, by becoming invigorated and perfected by habit. It may ultimately become so well established and strong that the effect of antecedent evil habits, which generally remains for a long time, and greatly perplexes the full sway of holiness in the heart, shall be done away entirely. And this is not all. In the course of time, our perceptions of the transcendent beauty and excellence of the will of God may become so increased in clearness and strength, that the pleasure of doing and suffering his will, increased in the same proportion, may entirely absorb and take away our sense of suffering. The suffering will be lost in the joy. "Death," a name which includes all temporal evil, "will be swallowed up in victory."

It was thus, in the experience of this higher degree of volitional union, that Paul and Silas sung songs in prison. It was thus that martyrs of every age have illustrated the stake and the cross with their triumphs. It was thus that Jesus Christ, though a man of sorrows and acquainted with grief, "endured the cross, despised the shame, and is set down at the right hand of God." [Heb. 22:2.]

— adapted from A Treatise on Divine Union (1851) Part 5, Chapter 5.

Temptation

Temptations, or tempting objects, are those objects which are presented by the intellect to the sensibilities and the will; and are of such a nature that they have a tendency to induce or cause in the sensitive part of our nature, viz. in the appetites, propensities, and affections, and also in the will, a wrong action. Sometimes the action, to which the temptations lead, is wrong in the FACT of its existence, or in itself considered; and sometimes it is wrong only in the DEGREE of its existence. If, the temptations advance in their influence beyond the intellect and take effect in the desires and will, prompting them to action when they should not act at all, or prompting them to a prohibited and inordinate degree of action when they are permitted to act, they are always attended with sin.

— The Interior or Hidden Life (1844) Part 1, Chapter 18.

The Great Center

Every thing that exists has its converging point, its elementary principle, its great CENTER. And when separated from the central tendency, it is necessarily upon a wrong track. The soul, therefore, whose tendencies, are towards the world, can be at most only partially holy. The center of the sanctified soul is the great GOD. To that it tends. In that it rests. Neglecting all other attractions, it aims earnestly after the divine mind. It is there, and there only, than it finds a present and everlasting home.

— Religious Maxims (1846) XCIX.