The life of those who dwell in the secret place of the Most High may be called a Hidden Life, because the animating principle, the vital or operative element, is not so much in itself as in another. It is a life grafted into another life. It is the life of the soul, incorporated into the life of Christ; and in such a way, that, while it has a distinct vitality, it has so very much in the sense, in which the branch of a tree may be said to have a distinct vitality from the root.

Friday, February 26, 2016

The Rest of God

The truth and perfect emblem of all rest is God himself; — the infinite rest, the eternal peace, the just and unalterable tranquility. He is in peace, because he is in the truth. The truth is in him; it encircles him, and proceeds forth from him. All things, which are made, are formed in accordance with those true and eternal ideas, which are inherent in the divine mind. Every action which proceeds from God is in harmony with the truth; every thought, also, which comes from the same source, is in harmony with the same truth. God could not possibly act, or think, or feel, otherwise than he does, without an infringement of the truth and right of things, and without placing himself in a false and wrong attitude. And this is the foundation of his rest. Like the sun in the midst of the solar system, while he is the source of movement and power to all things that exist, he acts without labor, controls without effort, occupying a center which is unchangeable, because perfection can never have more than one center, and resting there with perfect rest and peace of spirit, because his mighty thoughts and purposes all harmonize with his position.

If God rests by having his center in himself, man may rest by having his center in God; and the rest of man, having its supports in the Infinite Mind, may possess the same attributes as the rest of the Divinity. So that man derives his rest or peace of spirit from God, as he derives everything else from the same source.  And just in proportion as we approach to quietness of spirit, founded on just principles, we approach in similitude to God. It is the quietist,— the man who moves unshaken in the sphere and path which God has marked out for him, unelated by joy, undepressed by sorrow, unallured by temptations, unterrified by adversities, — it is this man, bearing about always the divine calmness of his crucified Elder Brother, who is truly godlike. And, just so far as he is like God in character, he is like him in inward tranquility.

And it is such views as these which furnish the true explanation of the words of the Savior, which conveyed to his followers his parting legacy: “Peace I leave with you. My peace I give unto you."

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 1.

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