Doubtful Matters

When we are doubtful as to the character of the temptation, in other words, when we are doubtful whether the proposed action or feeling is wrong or not, we should be careful to lay the subject before God, and to wait for the instructions of the Holy Spirit, before indulging in the desire or action whatever it may be. We should remain where we are and do nothing, rather than run the hazard of doing wrong. The language of the Apostle is applicable in a case of this kind. "Whatsoever is not of faith [that is, is not done in the faith or belief of its lawfulness] is sin."

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

Be Aware of Your Own Weaknesses

It is the part of Christian duty to endeavor to understand the nature of temptations. And as included in this, it is our duty to understand their specific, as well as their general nature; in other words, their nature in its application to ourselves personally. That, which would be a temptation to one, would not be so to another. The general idea, expressed by the word temptation, embraces not only the object which tempts, but also the subject of the temptation. In particular, therefore, we should study the weak and comparatively defenseless points in our character and situation; those particulars, in which wrong influences will be most likely to have an effect upon us and lead us astray.

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

Violent Temptation

Temptations will, in general, be violent, in proportion to the decided resistance which is made to them. And accordingly, although it is perhaps different from what we should naturally expect, the more holy a man is the more violent at times will be the temptations, which he is called to endure. A person, who yields to temptation either in whole or in part, which is very apt to be the case with those who are not wholly devoted to the Lord, will not be likely to understand its full power. He does not oppose resistance enough to ascertain the strength of the aggressive movement. Satan has no inducement to show his full strength to the man, who yields easily. But he, who is determined to sin not at all, who had rather die than commit any known transgression, who opposes the broad and upright energy of his whole being to the assaults of Satan, will know the immense power of the terrible enemy, that wages war upon him. And it is the natural result of this general view, that when in the life of practical holiness we have taken some new and untried position, which for the first time we have ascertained to be a true and a safe one, and are undertaking the discharge of some new but obvious duty, we shall be likely, in connection with that new position, to be tried and tempted very severely. Satan will drive us from it if he can. He hates holiness, and every thing which is involved in holiness, and every thing which holiness does. He hates it in general; and he hates it in particulars. And whoever proposes, in aiming at entire holiness to do better in a particular thing, will be likely to find him in the attitude of defiance and resistance just at that point.

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

Don't Trife With Temptation

It is hazardous to estimate lightly, and to trifle with temptations. The person is greatly wanting in wisdom, who undertakes to make a sport of them, or who delays a moment under the pressure of their influence when he can possibly escape. "Watch and pray, that ye enter not into temptation," is the command of Scripture. And the question is well asked in the book of Proverbs, 6: 27, 28, "Can a man take fire into his bosom and his clothes not be burned? Can one go upon hot coals, and his feet not be burned?" The Christian, who is desirous of securing fully the approbation of his heavenly Father, must be careful not only to do the right and avoid the wrong; but also to avoid all places and all occasions, which would be likely for any reason to lead him into wrong.

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

Everyone Is Subject to Temptation

In the present life, all persons, not excepting those, who are most advanced in holiness, are subject to temptations. Even the truly sanctified person is not exempt. Holy persons like others retain the attributes appropriate to man's nature; differing from the same attributes in others in this respect only, that they are deprived of irregularities of action, and are entirely subordinate to the divine will. Accordingly the holy person, or the person in whom faith and love exist in the highest degree attainable in the present life, hungers and thirsts like any other person; he is the subject of the propensities and affections, which lay the foundation and which furnish the support of the various family relations; he loves his children, parents, and other relatives, and is the subject of other natural ties and sympathies; he suffers from fatigue and sickness; he is grieved, troubled, and perplexed in various ways; and even displeasure and anger, as is evident from what was witnessed in the life of our Savior, are not entirely excluded. While, therefore, it is our privilege, even in the present life to be exempt from the commission of voluntary and known sin, it does not appear, retaining, as we do, our constitutional tendencies and remaining subject to constitutional infirmities, that we either have, or can reasonably expect, any such exemption from temptation. We cannot suppose, that any of us, in the present life, can be in a better situation than our Savior, who was "without sin;" but who, nevertheless "was tempted in all points as we are."

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

The Difference Between Thoughts of Evil and Evil Thoughts

Looking at the subject of temptations in relation to the intellect, there seems to be ground for saying, that we may properly make a distinction between intentions or thoughts of evil, and evil thoughts. All wandering and unprofitable thoughts, and indeed. all thoughts, which have not a connection either directly or indirectly with the glory of God, are evil, just so far as they are at the time under our control, and are susceptible of being made to assume a different and better character. But thoughts of evil, that is to say, ideas or suggestions of some evil to be done, which are introduced or injected into the mind from a source external to itself, or which on certain occasions arise necessarily and involuntarily in the mind, are not evil, unless they are consented to in act or in feeling. The form of expression here will be noticed, viz. so far as they arise necessarily and involuntarily. If they originate in ourselves by a voluntary movement, and are cherished by our own acts, so as to make us in some sense the authors of our own temptations, they are obviously of a very different character, and are by no means free from sin.

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

Temptations That Affect the Emotions and Desires

In some cases ... temptation passes the limit of the intellectual action, and actually takes effect in the emotions and desires and YET WITHOUT SIN.

The foundation of this view of the subject is, that there are many emotions and desires which in their nature are morally and religiously right and lawful, and are wrong only in their degree. The temptation, (that is, the object which possesses the seducing or tempting power,) is presented intellectually ... and it is desired, received into the affections, and delighted in to a certain limit or degree. The precise place or mark of this limit or degree will be different under different circumstances; varying with the precise nature of the seducing or tempting object and with the precise position and responsibilities of the person, who is the subject of the temptation. But wherever it may be, it is susceptible of being ascertained in various ways, either by a reference to the commands of God, or by the indications of an enlightened conscience, or by the special operations of the Holy Spirit, and not unfrequently by their combined influence. At that particular limit or boundary in the desires and affections, wherever it may be found to exist, the temptation, in the case of a truly holy person, and in the case of every person who does what is right, necessarily stops; just as in the first mentioned class of temptations, it stops with the limit or boundary of the intellectual action. And in this case also, as well as in the other, there is a conscious perception and feeling of danger, when the temptation approaches the boundary in our desires and affections, which it ought not to pass, accompanied at the same time with an internal and repellent effort of the mind.

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