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.

Called to Holiness

It is to this great result, therefore, and to this great work, that every individual is called. “Be ye holy,” says God, “for I am holy.” “Be ye perfect, as your Father in heaven is perfect.” The law of God’s holy nature would not allow him to command less or to require less. His mighty heart of love is fixed upon the one great object, that all other hearts, that all other moral beings throughout the universe may be in unison with himself, and bear his own image. It is this, still more than mere forgiveness or pardon, great and wonderful and costly as that is, which constitutes salvation. And if it is a great work, considered in reference to its results, it is great also, considered in reference to the difficulties, which perplex it. 

But difficult as it is, God, operating by the Holy Spirit in the production of faith in the heart, can accomplish it. Human nature, instigated by distrust of God or by confidence in its own efforts, has attempted the work in other ways, and by other instrumentalities, but always in vain. It has found all its toils and all its sufferings useless, its fastings, its pilgrimages, its macerations, its many tears, its fixed purpose of being better and of doing better, of no avail when unattended by faith. They are nothing, and perhaps we may say, are worse than nothing, except when they are yielded as subsequent in time and in cooperation with faith. Undoubtedly some persons have made the attempt, (ecclesiastical history, especially that part of it which exists in the shape of religious biographies and memoirs, furnishes abundant proofs of it,) to gain the victory over their inward sins, and to sanctify themselves by a system of works, who have been ignorant, in a great degree, of the true principles of the Gospel on this subject. They have made the attempt, therefore, as it is probable, with a considerable degree of natural sincerity; with a real desire, according to the light which they possessed, to become what the Lord would have them to be. And God, who always regards real sincerity of feeling, even when it is perplexed by ignorance, has in many cases blessed them. But the result invariably has been, that they see at last, and acknowledge at last, that any system of human effort, which does not consist in simple cooperation and union with the antecedent presence and operation of the grace of faith in the heart, is without avail. So that the first great work of man, the first indispensable work, indispensable for sanctification as it is for forgiveness, indispensable now and indispensable moment by moment forever, is to BELIEVE.

—The Life of Faith, Part 2, Chapter 3.

Faith Repels Contrary Suggestions

Faith implies the previous existence, in a greater or less degree, of perception and human reasoning. And such being the circumstances of its origin, it may properly be regarded as a principle or state of mind, entirely suitable to a reflecting and rational nature. But it ought to be remarked further, that, when faith, for its appropriate and adequate reasons, has attached itself to its appropriate objects, it does not allow itself to be driven from its position by any adverse suggestions, even when such suggestions are sustained by the imposing authority of thought and of deduction. This is particularly true of religious faith.

Crucifying Confidence in Humanity

In the process of entire separation from any and every reliance out of God, we must cease to place undue confidence in men generally. It is a matter of common remark, that the natural man, afraid to put his trust in God alone, generally seeks advice and assistance from his fellow-men; especially from those, who are in some degree conspicuous for information and influence.

Those also, who have known something of the truth and power of religion, but are as yet beginners in the Christian life, have not unfrequently erred in the same way. Many times, instead of looking to God for help, they have sought assistance from near Christian friends; they have unduly relied perhaps upon their public religious teachers, or have sought, in the spirit of distrust towards God, some other exterior source of consolation and support. It is important to observe, however, that the error does not so much consist in seeking the advice and support of men, which under certain circumstances we acknowledge to be very proper, as in seeking it in an undue degree  and to the exclusion of God. Such is the nature of God, and such are our relations to him, that he cannot possibly admit of a rival in our affections. It is reasonable, therefore, that he should expect us in our troubles to make the first applications to himself; and to lay our trials and wants before him with that readiness and confidence, which we notice in little children, who naturally seek the advice and assistance of their parents, before looking to other sources of support. And we shall always find this course safest for ourselves, as well as most pleasing and honorable to God.

From all forms, therefore, and from all degrees of trust in men, except so far as they are kept in perfect subordination to a higher and ultimate trust in God, there must be a separation. We must learn the great lesson of making God our helper; and not on particular occasions merely, but always. In the beautiful language of the Psalmist, "My soul, wait thou only upon God, for my expectation is from him!"

— edited from The Interior or Hidden Life (1844) Part 2, Chapter 10.

The Divine and the Human Are Made to go Together

It is obvious that thought, desire and volition, are essential to man's nature, and are in fact embraced in the very idea of man. It is a matter of necessity that the human mind shall act by thinking and desiring, and in other ways, in the appropriate time of its action. All this is true. And it is equally true that all human action, when it is what it ought to be, is divine action. And this is always the case, (namely, human action is what it ought to be and becomes divine,) when the power of action, which exists in man's nature, is brought out in its appropriate issues, not by human preference, but by the decisions of Providence.

The divine and the human are made, if we may so express it, to go together. Nothing is gained either by the exclusion of God or by the extinction of humanity. Undoubtedly man must act when the time of action comes. Action is his nature. It cannot be otherwise. But if the action is decided, not by subjective or personal preferences, not by a regard to himself, but by a regard to the whole,  including himself, — in other words, by the divine intimations of an overruling Providence, — then it is true, that the action, which is his own, is also God’s; and that by his own choice, which is to have no choice out of God, the thing done, which would otherwise merely human, comes to bear the radiant stamp of divinity.

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 3.