Natural Human Inclinations. (Rewritten).

There is another group of principles that, for several reasons, can be placed under the broad heading of Desires, though they are clearly different in some ways from that form of desire known as the appetites.These principles, which are called the Propensities or Propensive principles in order to distinguish them from the appetites, seem to depend less on the condition of the physical body for their existence and activity than the appetites do. These are what we commonly call inclinations. Since they are, to some extent, removed from the outward senses, which form the basis for the action of the appetites, they plainly stand closer to the higher and more important principles of our nature. For that reason, in the usual way we judge the different parts of our mental constitution, they are seen as holding a higher rank. Some of the principles that belong under this general heading — for it is not necessary to list them all, and even less necessary to examine them one by one — are the principle of self-preservation, or the desire for continued existence; curiosity, or the desire for knowledge; sociality, or the desire for society; self-love, or the desire for happiness; the desire for esteem; and several others.

Human Appetites. (rewritten)

It is worth keeping in mind that the main human appetites and propensities, in their particular forms, are really different expressions of desire. So if it matters that our desires be rightly governed, then it matters just as much that the specific appetites and propensities desire takes on, in the proper circumstances, be rightly governed too. The same is true of the affections. Like the appetites and propensive principles, the affections have desire as one of their essential and leading elements, and they also can run into excess.

(1) — The appetites are good when they remain in their proper place. But when they are not rightly regulated — when they are not kept to their proper occasions and objects — they become a source of serious harm. I believe it is generally understood that excessive indulgence of the appetites, the “lower passions,” as they are sometimes called, is the real source of inward moral impurity. This is a state of mind that, sadly, most people probably know from experience better than any explanation could describe. The way people speak about the appetites shows clearly what they think about this. Whenever the appetites move beyond their proper sphere and measure, people describe them as low, degrading, and polluting, and compare those who indulge them in that way to swine wallowing in the mud.

Our own consciousness also bears witness to this. When the appetites are fully subdued and kept in their place, the person who experiences them — at least as far as the appetites are concerned — feels pure in heart. But when this is not the case, there is not only guilt, but degradation. There is an inward awareness of what may be called, figuratively, a stain or blot on the mind. The soul knows, by its own experience, that it is not what it is at other times. 

A holy soul may be compared to a mirror into which God may look and see the features of his own character reflected. But when the soul yields to the improper influence of the appetites, that mirror becomes stained and darkened, and God is no longer seen in it.

On Unchecked and Excessive Desires (rewritten)

If we truly want to devote ourselves fully to God, then we need to take a serious, honest look at our desires — what they are and how far they go.

Desires themselves aren’t the problem. They’re part of being human. We naturally want things like life, food, knowledge, and connection with others. These are normal and even necessary. The issue is that, in both the natural, unspiritual person, and even in someone who is only partly spiritually formed, these desires often aren’t properly guided or kept in check by a deeper love for God. Instead, they grow beyond healthy limits. They become self-centered, excessive, and sometimes even harmful — so much so that they can take control of a person’s entire life. When desires reach this point, they bring with them a constant sense of restlessness and inner turmoil. That’s why they need to be carefully guarded against.

The Difference Between Justification and Sanctification (rewritten)

When faith and love take root in a person’s heart, things change for them. Their arrival sets off an internal struggle, because they confront something already present — the corrupt tendencies of our natural state. These two forces have nothing in common, so conflict is inevitable.

But before diving deeper into that inner conflict — which, if sanctification truly takes hold, will eventually lead to the overcoming of our old selfish nature — it’s worth pausing to think carefully about how sanctification relates to justification.

Most people agree that justification and sanctification are not the same thing. Still, they’ve sometimes been treated as if they were identical, even by thoughtful writers. That confusion isn’t entirely surprising, since both share an important underlying idea: complete submission.

The Temptations of a Sanctified Heart (rewritten)

At this point, our goal is to give a broad but careful overview of temptation — especially the kind experienced by someone whose heart is genuinely given to God. We’re talking about people who live in assurance, whose lives can rightly be described as sanctified. Even hearts like these are not exempt from temptation, and understanding how temptation works is essential to living faithfully.

At its core, temptation begins when something is presented to the mind — an object, an idea, or a situation — that has the potential to stir the desires or move the will in a wrong direction. That “wrong direction” can take two different forms. Sometimes the action temptation urges is simply wrong. Other times, the action is acceptable in itself but becomes wrong because it is carried too far. Either way, when temptation moves beyond thought and gains the consent of desire or will — prompting action when there should be none, or excessive action where restraint is required — sin is always the result. 

Seen from this perspective, temptation shows up in two main ways.

The Joy of Faith When Everything Else Has Failed (rewritten)

Jesus told his followers plainly: “In this world you will have trouble” (John 16:33) Experience confirms it. No one is exempt — not even the most devoted believers. The hardships God’s people face are not only external but internal as well. They include struggles of the mind alongside suffering of the body, and sometimes those struggles become overwhelming.

There are seasons when the usual comforts God allows us — often gently and generously — are stripped away. Health fades. Friends feel distant or unavailable. There is no pleasure in social life, no success in work, no relief from pressure or persecution, and no pause in the inward assaults of temptation.

Everything that normally offers encouragement seems to vanish at once.

The Scholar and the Beggar (rewritten)

Tauler, a well‑known and highly educated preacher from the fourteenth century once spent eight years praying that God would lead him to someone who could teach him the true path to heaven. Eventually, he felt guided to a specific church porch, where he was told he would meet a man who could help him understand the spiritual life.

When the scholar arrived, he found not a teacher or holy figure, but a beggar dressed in rags.

He greeted the man kindly and said, “God give you a good day, my friend.”

The beggar replied, “Sir, I can’t remember ever having a bad one.”