Resentment

The doctrines of holiness apply to the principle of RESENTMENT, as well as to other parts of the mind. It is impossible for a holy person not to be displeased, and sometimes greatly displeased, at acts of iniquity. The injunction of the Apostle, "be ye angry and sin not," seems to imply, that there may be cases, in which a person may be displeased and may be angry without necessarily incurring sin. It is said of the blessed Savior himself, that he looked upon the Pharisees "with anger, being grieved for the hardness of their hearts." But here again the evil hand of nature, (not nature as it was, but nature as it has become,) has been at work. Selfishness, which is but another name for the life of nature, infuses into the displeasure of the unsanctified man, even when there is a foundation for it within proper limits, a degree of severity and unforgivingness, which is inconsistent with holiness, and is fatal to true inward peace.

How often, and how sadly this has been the case; how often and how deeply individuals and churches have been injured from this cause, no one is ignorant. Families and nations, as well as individuals, have experienced the dreadful effects of the displeased and angry feelings, when they are not overruled and kept in check by true piety. The history of the world, from its earliest periods, is a solemn and monitory lesson on this subject. "He, that is slow to anger, is better than the mighty; and he that ruleth his spirit, than he that taketh a city." There seems to be need of greater effort and of more faith and prayer, to regulate entirely this department of the Affections, (usually denominated the Malevolent Affections,) than is required in the regulation of the other. But the grace of God is sufficient even here.

— edited from The Interior or Hidden Life (1844) Part 2, Chapter 9.

Our Loves Must Also be Surrendered to God

It cannot be doubted, that it is right for a man to love the members of his family, and that it is his duty to do so; but if his domestic attachments become from any cause so strong as to annul or to vitiate his love to men generally or to God, or on the other hand if they become so weakened as to fall short of the divine requirements, they are wrong.

Immutable right has a claim and a power, which entitle it to regulate every thing else. Even LOVE itself, an element so essential to all moral goodness that it gives a character and name to God himself, ceases to be love, the moment it ceases to be in conformity with justice. Love, that is not just, is not holy; and love, that is not holy, is selfishness under the name of love. Every affection, therefore, however amiable and honorable it may be when it is in a right position, is wrong and is at variance with inward holiness of life, which is not in conformity with the rule of right. And in hearts unsanctified, just so far as there is a defect or want of sanctification, in other words just so far as the love of God fails to regulate such affections, this is always the case.

— edited from The interior or Hidden Life (1844) Part 2, Chapter 9.

A Univeral Conception of God

There is a period, however, in the process of sanctification, when God is gradually withdrawn from [His former] position [in our minds], and ceases to be either limited or local. At this period, the well-defined and impressive image, which had been present to our thoughts for many years, becomes more and more indistinct,  more and more remote from us, until it entirely disappears. But this withdrawment of God from a particular locality, which at first is perplexing and trying, is followed by his substitution and re-appearance to the eye of faith, not exclusively in any one place or thing, but in all things and all places; — in every tree, and plant and rock, and flower; in every star, in the wandering moon, in the floating cloud, in the wide and deep sea, — in insects and birds, and the wild beasts of the mountain, — in men, who more than any thing else, bear the image of God; — and in all events, as well as in all things.

Engage in the Work of Human Redemption

It is a matter of gratitude, however obvious may be the delinquencies of Christians, that something of the true spirit of Christ still lives. This spirit has developed itself with increased truth and energy in more recent times. The remark is often made, and there seems to be a foundation for it, that the commencement of the present century was the commencement of a new and better series of ages. The closing years of the last century were signalized by the prevalence of infidelity, and by crime and violence, almost unexampled. In the extremity of those sufferings and sorrows, which were the natural result of their infidelity, men began to look to God, and to believe in him as alone able to give them help. An increase of faith naturally inspired love; and the new series of ages has been honorably distinguished by deeds of benevolence.

Christ is Our Example

In the matter of union with God in the great work of the world's redemption, "Christ is our example.” Those who are now in the world, called upon to realize its situation, and to labor for its restoration, can be in union with God only so far as they have Christ's spirit. There is a sense in which it can be said, with great truth, that holy souls are the perpetuation of Christ. We are called upon, therefore, to be just what Christ would be if he were now living. If he were now on earth, it is certain that he would live, and labor, and suffer for the completion of that great object for which he lived and suffered so many centuries ago. In the same spirit of meekness, in the same fixedness of purpose, in the same readiness to act and to endure, he would say now, as then, "I come to do thy will.”

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 1.

Study Christ!

In order to harmonize successfully in the prosecution of the plan of redemption as it is now in progress, it is important to be well acquainted with the personal history of Christ.

Study Christ, that ye may be like him.

How affecting is the simple, yet wonderful story of the Savior’s life! Behold him, the ruler and king who had been so long predicted, making his appearance, not in the splendor of the palace, but in the humility of the manger! See him, as if the powers of darkness trembled before his infancy, carried in his mother's arms a fugitive into Egypt! Mark the early developments of his wisdom, as he converses and reasons with the learned Jewish teachers in the Temple! Appreciating the great truth of a Divine Providence, which requires the adjustment of action to circumstances, he said to John the Baptist, — " It becometh us to fulfill all righteousness." And accordingly, in his domestic relations, he fulfilled, in meekness and love, the duties of a son and brother. In relations of a more general and public nature, he conformed to the civil and religious institutions of his country; — rejoicing in what was good, and submitting to what was imperfect and evil, because the day of its destruction had not arrived. Full of divine sympathy, he went about doing good; but without the spirit of boasting, and "without observation." The appointed renovator of the world, he may be said to have restored institutions  prospectively, by sowing great principles which were to germinate and bear fruit in the appropriate hour of Providence. He was a man; — but, unlike man in his fallen and depraved state, he was a man dwelt in by the Holy Ghost, who descended visibly upon him. Baptized of John in the waters of the Jordan, — teaching men with heavenly wisdom, and at the same time exemplifying in his life the principles of eternal truth and love, — persecuted but never avenging himself, — in all situations and under all circumstances, he realizes and exemplifies the full idea of the Son of God. His last act is to die, not for himself, but for others; —" The Lamb of God that taketh away the sin of the world."

— edited from A Treatise on Divine Union (1851) Part 7, Chapter 1.

The Second Period in the History of Human Redemption

The second period in the history of the great work of man's redemption may be regarded as beginning with the advent of Christ, which, in being the completion of a former order of things, was itself the commencement of a new order. This new order or dispensation of things will be completed only when the objects for which Christ came, are secured by the redemption and permanent renovation of the human race.

The events occurring in the first period were merely preparatory; —  all of them having relation to the Savior’s coming and to those events and results which were connected with his coming. Before the Savior’s birth there had been labors  and  sufferings; — there had been teachings and prophecies, and ceremonies and sacrifices innumerable. And yet, they all were comparatively of no value, and had no effect, except in connection with the advent of the Son of God; much had been done preparatively, but nothing had been done effectually. It was Christ's coming which explained the import of preceding institutions and events, and which gave them their efficacy. And, therefore, until this period, it could not be said of the human race generally, nor of any part of the human race, "Ye are bought with a price."