amount of what is due to perfect and inflexible rectitude. But the actual state of things is far different from this. Every one who knows his own heart must see and feel himself to be a transgressor. How unsuitably, therefore, to the circumstances of his own situation does that man conduct, who talks largely of satisfaction and revenge, when he is every moment dependant on the clemency and forgiveness of a Being whom he has himself so often sinned against. In the fourth place, there are many passages of Scripture which expressly require us to subdue the malevolent passions, and to forgive the injuries which have called them into action. And this, we may here take occasion to remark, is one of the great and striking characteristics of the Gospel revelation. The doctrine that we are to love and do good to our enemies, obviously distinguishes the Christian Code from every other; and gives to it, as compared with mere human systems, an inexpressible elevation. Its language is: "Ye have heard it hath been said, thou shalt love thy neighbour and hate thine enemy. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." 159. Modifications of resentment. Peevishness. When, in all ordinary cases, the resentful feeling shows itself, we variously denominate it by the terms resentment, hostility, anger, hatred, indignation, and the like; but there are some modifications of the feeling, distinguished either by excess or diminution, or in some other way, which may be regarded as possessing a distinctive character. One of these is PEEVISHNESS or FRETFULNESS; a species of malevolent passion which, probably with more frequency than its decided manifestations, interrupts the peace and happiness of life. Peevishness differs from ordinary anger in being excited by very trifling circumstances, and in a strange facility of inflicting its effects on everybody and everything within its reach. The peevish man has met with some trifling disappointment (it matters but little what it is), and the serenity of whole days is disturbed; no smiles are to be seen; everything, whether animate or inanimate, rational or irrational, is out of place, and falls under the rebuke of this fretful being.-Anger, in its more marked and decided manifestations, may be compared to a thunder shower, that comes dark and heavily, but leaves a clear sky afterward. But peevishness is like an obscure, drizzling fog; it is less violent, and lasts longer. In general, it is more unreasonable and unjust than violent anger, and would certainly be more disagreeable, were it not often, in consequence of being so disproportioned to its cause, so exceedingly ludicrous. 160. Modifications of resentment. Envy. One of the most frequent forms of resentment is Envy. By this term we are accustomed to express that ill-will or hatred which has its rise from the contemplation of the superiority of another. Considered as a mere state of the mind, Envy is to be regarded as only one of the perversions of resentment; but considered in respect to the occasions of its origin, it must be added, that it is one of the most degrading and hateful perversions. There is no passion which is more tormenting in the experience, as might be expected from its hatefulness; and none which is more decisively condemned by the sentiments of justice. If we are asked why it is that, on the mere contemplation of the more favourable situation and the greater advancement of another, we experience such an odious perversion of a principle apparently good in itself, we shall probably find a reason in the irregular and inordinate action of the principle of Self-love. Men frequently become so intensely selfish that they cannot admit others to an equal participation of what they enjoy, much less see them advanced to a higher situation, without a greater or less degree of repining and discontent. And it is this state of mind which is appropriately denominated Envy. 161. Modifications of resentment. Jealousy. There are still other varieties of that Resentment or Hostility, which may be regarded, in some important sense, as the basis of the whole series of the Malevolent passions. Among these is Jealousy, which includes a painful emotion, caused by some object of love, and attended with a desire of evil towards that object.-The circumstance which characterizes this passion and constitutes its peculiar trait is, that all its bitterness and hostility are inflicted on some one whom the jealous person loves. The feeling of suspicious rivalship, which often exists between candidates for fame and power, is sometimes called jealousy, on account of its analogy to this passion.-There are various degrees of jealousy, from the forms of mere distrust and watchful suspicion, to its highest paroxysms. In general, the strength of the passion will be found to be in proportion to the value which is attached to the object of it; and is, perhaps, more frequently found in persons who have a large share of pride than in others. Such, in consequence of the habitual belief of their own superiority, are likely to notice many trifling inadvertencies, and to treasure them up as proofs of intended neglect, which would not have been observed by others, and certainly were exempt from any evil intention. The person under the influence of this passion is incapable of forming a correct judgment of the conduct of the individual who is the object of it; he observes everything, and gives it the worst interpretation; and circumstances, which in another state of the mind would have been tokens of innocence, are converted into proof of guilt. Although poetry, it is no fiction: "Trifles light as air, Are to the jealous confirmations strong Hence it is justly said to be the monster that "makes the meat it feeds on;" for it perseveringly broods over the slightest suggestion, even when made with the most sincere kindness, and rears up a shapeless and frightful form, which in turn nourishes the baleful passion from which is derived its own existence. It may be remarked of this passion, that it is at times exceedingly violent. At one moment the mind is animated with all the feelings of kindness; the next it is transported with the strongest workings of hatred, and then it is suddenly overwhelmed with contrition. Continually vacillating between the extremes of love and hatred, it knows no rest; it would gladly bring destruction on the object whom it dreads to lose more than any other, and whom, at times, it loves more than any other. § 162. Modifications of resentment. Revenge. Another of the marked modifications of Resentment is REVENGE. By the spirit of revenge, as we sometimes express it, we generally understand a disposition, not merely to return suffering for suffering, but to inflict a degree of pain on the person who is supposed to have injured us, beyond what strict justice requires. So that revenge seems to differ from resentment rather in degree than in kind; in other words, it is unrestrained or excessive resentment. It is true, however, that it generally implies something more than mere excess. It commonly exhibits the aspect of coolness and deliberateness in its designs; and is as persevering in the execution of its hostile plans as it is deliberate in forming them. If resentment, when properly regulated, may be considered, on the principles of nature, as morally right; revenge, which is the unrestrained or inordinate form of resentment, is always morally wrong. It is a passion which is not only greatly inconsistent with the due exercise of the other powers of the mind, but is equally condemned by enlightened conscience and the Scriptures. § 163. Illustrations of the malevolent passions. It would not be a difficult matter to bring forward some affecting illustrations of the unrestrained and undue indulgence of the malevolent passions which have thus far come under our notice. In the tragedy of Othello, the pen of Shakspeare has successfully employed itself in developing the workings and the results of the fatal passion of Jealousy; and if this great poem be styled a fiction considered in relation to history, it will probably be admitted to be immutable truth considered in relation to nature. Revenge, in its more determined and persevering exhibitions, is a passion at least equally dreadful. Among Savage tribes in particular, as we learn from the frequent testimony of those who have travelled among them, to is take vengeance, deep, unabated, ample, would seem to be the surest passport to an honourable place and name. But it is not among Savage nations alone that revenge found, even in its more imbittered forms. There is mention made in the writings of Garcilasso of a Spanish gentleman named Aguire, who, having on one occasion offended a governor of some of the cities of South America, was sentenced to be ignominiously scourged in public. The citizens took an interest so far as to interpose and entreat a remission of the punishment; and the person himself implored that death might be substituted instead of it, but without effect." Aguire, esteeming himself eternally disgraced, retired from the military service, and patiently awaited the expiry of the governor's appointment, when he followed him incessantly as his shadow. The governor, warned of his danger, armed himself in mail, and hurried from place to place in quest of safety. But no sooner had he hopes of rest, than he found his implacable enemy treading on his footsteps. He fled again; and again Aguire pursued him. Thus did three years elapse, while many hundred miles were traversed by both. At last Aguire ventured to enter the governor's house, and, finding him asleep in an inner chamber, he pierced him with a dagger where unprotected by his armour." Such are the deplorable evils that are likely to result when the malevolent passions gain an ascendency. And as, in the present fallen state of man, there is a constant proneness to inordinate malevolent action, it becomes the more important to restrain and duly regulate a tendency so unfavourable, by allowing their full weight to the forgiving and benevolent principles of the Gospel. § 164. Nature of the passion of fear. We conclude this review of this portion of the Affections with a single other notice. The passion of Fear, like the other passions or affections that have passed under examination, embraces both a simple emotion of pain, caused by some object which we anticipate will be injurious to us, and also, additional to the painful emotion, the desire of avoiding such object or its injurious effects. The question might suggest itself, with some appearance |