Resentment

It is hardly necessary to say, that the feeling of displeasure, which is but another name for the feeling of resentment, when it exists in its milder or mitigated form, is a state of mind, which by the laws of our nature, is appropriate to wrong-doing. Of the nature of this feeling, it is not necessary to attempt to give any explanation, as it is too well understood in the consciousness of every one; although it may properly be said, that the natural law of its origin and action requires it to be more or less intense, in accordance with the nature and degree of the wrong-doing. Such are the facts and relations of things, and such is the obvious and precise adaptation of the human mind to such facts and relations, that displeased or angry feelings not only come into existence by their own natural laws of origin; but if they arise on their appropriate occasions, and in their appropriate degree, they seem to be justly regarded as right feelings. To look on wrong-doing, knowing it to be truly and deliberately such, without disapprobation and without feeling displeased, would itself be as really a crime, as the wrongdoing which is witnessed. And accordingly the Scriptures, if we rightly understand them, allow of displeased or angry feelings under some circumstances. God himself is represented as being displeased or angry, and as having abundant reason to be displeased or angry, on certain occasions. And there are statements in the Gospel, which either assert or imply the same thing in relation to the Savior.

Love and Righteousness

We think it of some consequence to mention here one rule, which may aid us in determining, whether our affections, those of the most benevolent kind as well as others, are properly regulated or not. When our affections to any persons, however near and dear they may be to us, are found to be so strong at any given time or on any occasion as to disturb the clearness and precision of the intellectual action, we may be assured, that such love has become inordinate, and has some vicious element in it. A number of considerations go to show this. 

We may argue, in confirmation of what has been said, from the nature and operations of that love, which we are required to exercise towards God. It is the tendency of the true love of God, which is the same as the pure love of God, always to accommodate itself to what is right. Rectitude is the ultimate and unchangeable law of its operation. At this, by a tendency inherent in its own nature, it always aims, viz., to love rightly, to love just as it ought to love, not only the right object, but in the right degree. The right and wrong of things, the ought and the ought not, is made known to us, in connection with, and by means of the action of an enlightened moral sense. The moral sense, by a well known law of our mental constitution, demands, as the condition of its own correct action, a clear intellectual perception. The action of the intellect must be undisturbed. The pure love of God, that is to say, the love which we exercise towards God, when it is unmixed with any merely human or selfish element, never causes disturbance in the intellectual action; but, on the contrary, is highly favorable to the opposite state. Where such pure affection exists, therefore, the right or rectitude of things may be expected to be clearly perceived, as well as strongly loved. But if the love of God, (that unmixed and pure love which alone can be acceptable to him,) does not disturb the perceptive or intellectual action, but on the contrary if its very nature requires a clear and calm perception of things, then it is very obvious, that the love of our earthly friends, the love of our neighbor, cannot safely be exercised on other principles, and cannot require less.

— from The Life of Faith, Part 2, Chapter 7.

God Alone is the Proper Center of Human Love

God alone is the proper centre of love. God alone, in consequence of the exalted nature of his perfections, is the object, to which our highest affections can properly attach themselves. If God is not loved supremely, something else is, because the nature of love is such as to require some highest object. And if God is the centre, (an expression, which implies, that our love is essentially, if not absolutely proportioned to its object,) then he is so in such a degree and manner, that all other beings are regarded and loved in their relation to him. Being not only the highest or supreme object, but being so beyond any and all comparison with other objects, he is properly the centre of centres. Consequently, receiving all our springs of action from him, as the great object of our affections, we shall regard objects, so far as we are capable of understanding their nature, just as he regards them; we shall love what he loves; hate what he hates; rejoice in what he rejoices in.

The moment we get into this great and true Centre, every thing else falls into the right position. We love ourselves, and we love other beings just as God would have us; for we can neither approve nor disapprove, neither love nor hate, except as we receive the spring of movement from the great source. In any other position of mind, the influence of self will be felt. But in this, as the mind operates in perfect coincidence with the will of God, a will which never deviates from perfect rectitude, it can give no countenance to selfishness, which is always at variance with rectitude. 

The life of God in the soul and the life of self in the soul are entirely inconsistent with each other. Where God exists, as the supreme object, self is, and must be cast out. Sensuality ceases. All our appetites, and all our propensities and affections of whatever degree will, in that case, be properly regulated. And the grace of sanctification or holiness will pervade the whole inner man.

—The Life of Faith, Part 2, Chapter 4.

 

True Rectitude

"And herein do I exercise myself, to have always a conscience void of offense towards God and towards man." — Acts 24. 16.

What constitutes the true nobility?
Not wealth, nor name, nor outward pomp, nor power;
Fools have them all; and vicious men may be
The idols and the pageants of an hour.
But 'tis to have a good and honest heart,
Above all meanness and above all crime,
And act the right and honorable part
In  every circumstance of place and time.
He, who is thus, from God his patent takes,
His Maker form'd him the true nobleman;
Whate'er is low and vicious he forsakes,
And acts on rectitude's unchanging plan.
Things change around him; changes touch not him;
The star, that guides his path, fails not, nor waxes dim.

— The Religious Offering (1835) Scripture Sonnets X.

Quietness and Right Action

Quietness of spirit, originating in the operations of divine grace, is the sign of truth or rectitude of spirit, and also of a right course of action. And, on the other hand, a spirit disturbed, a spirit in a state of agitation, is the sign of a wrong done, or of a wrong proposed to be done. Accordingly, in any proposed course of action, if it cannot be entered upon with entire quietness of spirit, with a soul so entirely calm, that, in its measure, it may be said to reflect unbrokenly the image of God, then the probability is that the course proposed to be taken is wrong, or, at least, of a doubtful character; and our true and safe course is to delay, until we can obtain further light in regard to it.

This view is founded upon the relation existing between quietness of spirit and faith. And it seems to us to harmonize with the remark of the apostle, that “whatsoever is not of faith is sin."  Rom. 14:23.

WHEN  FROM THE HEART ITS ILLS ARE DRIVEN.

When from the heart its ills are driven,

And God, restored, resumes control,

The outward life becomes a heaven,

As bright as that within the soul.

Where once was pride and stern disdain,

And acts expressing fierce desire,

The eye, that closest looks, in vain

Shall seek the trace of nature's file.

No flame of earth, no passion now,

Has left its scorching mark behind;

But lip, and cheek, and radiant brow,

Reflect the brightness of the mind.

For where should be the signs of sin,

When sin itself has left the breast;

When God alone is Lord within,

And perfect faith gives perfect rest?

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 11.

Excessive Curiosity as Idolatry

The man, who indulges in excessive curiosity, makes this indulgence, in other words, his love of some new thing, his IDOL. The tyranny, which the love of news exercises over him, is as strong and as terrible, as the tyranny, which the love of his possessions exercises over the mind of the miser. And it is not too much to say of him, that he worships NEWS as really and as strongly, as other men worship MONEY. And how can we suppose, that the love of God, which is inconsistent with the inordinate love of every thing else, can take up its residence in a heart that is in this situation?

Do Right

[CHRIST  IN  THE SOUL, is an expression, embracing all the mental or spiritual elements, which constitute the Christian character. It includes, therefore, the sentiment of rectitude, the soul's law of right, as well as the strictly religious affections.]

Go boldly on. Do what is right;
Ask not for private ease or good;
Let one bright star direct thy sight,
The polar star of rectitude.

Go boldly on. And though the road
Thy weary, bleeding feet shall rend,
Angels shall help thee bear thy load,
And God Himself thy steps attend.

Do  RIGHT.  And thou hast nought to fear;
Right hath a power that makes thee strong;
The night is dark, but light is near;
The grief is short, the joy is long.

Know, in thy dark and troubled day,
To friends of truth and right are given,
When strifes and toils have pass'd away,
The sweet rewards and joys of heaven.

— Christ in the Soul (1872) XXVII.

True Rectitude

"And herein do I exercise myself, to have always a conscience void of offense toward God and toward men." Acts xxiv. 16.

What constitutes the true nobility?
Not wealth, nor name, nor outward pomp, nor power,
Fools have them all; and vicious men may be
The idols and the pageants of an hour.
But 'tis  to have a good and honest heart,
Above all meanness and above all crime,
And act the right and honorable part
In every circumstance of place and time.
He, who is thus, from God his patent takes,
His Maker formed him the true nobleman;
Whate'er is low and vicious he forsakes,
And acts on rectitude's unchanging plan.
Things change around him; changes touch not him,
The star, that guides his path, fails not, nor waxes dim.

— American Cottage Life (1850).