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.