Labor Not in Vain

Another reason that the labor of the holy man ceases to be labor, is this; he knows that he will be prospered in what he does; in other words, that his "labor is not in vain in the Lord." There are many promises to this effect. But this is not all. He knows that, when God imposes on his people something to be done, it is not merely to secure a particular outward result, but also, and sometimes chiefly, for the purpose of training and disciplining the inward dispositions. And if he fails to do the particular thing which is required to be done, still, if the effort has resulted in the trial and strengthening of his faith and obedience, he has his reward. He is sure of success in one way or the other. This imparts a joyousness of spirit, which gives a new character to his toil. Labor, which is enlivened by the joy of anticipated fruition, is rendered by that circumstance so delightful, that it virtually ceases to be labor.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 7.

Labor Inspired by Love

Another reason why the labor of the holy man, whose soul is in union with God, ceases to be labor in the ordinary sense of that term, is, that his labor is inspired by love. The labor of those who do everything from love, is a very different thing from the labor of those who act exclusively or chiefly from the impulse of conscience and the forced efforts of the will. The single circumstance of labor's being originated with or without the inspiration of the heart, makes all possible difference. The labor of the partially sanctified man, who stirs himself to action by reasonings and reflections, and by the efforts of the will, is the recreation, the happiness of the holy man. The holy man works without knowing that he works; because love converts what would otherwise be work into the spontaneous activity of a pleased and joyous nature. In doing what he loves to do, he labors just as much as the birds do when they fly in the air and sing; and just as much as the angels do, whose nature it is to fulfill the commands of their heavenly Father.

In  saying, therefore, that the holy soul rests from labor, we do not mean that it rests from action; but that its action is so easy and natural, so harmonious at the same time with the desires of the soul and with the arrangements of Providence, that it is exempt from the attributes of pain and distastefulness which are commonly associated with labor.

— edited from A Treatise on Divine Union (1851) Part 8, Chapter 7.

Human Tendencies to be Sanctified Not Destroyed

It is certainly not too much to say, that we are accountable to God, strictly and fully accountable, for the exercise of the social feelings, for the exercise of the principle of curiosity or the desire of knowledge, and of other propensive principles, as well as for the indulgence of the appetites, or the exercise of any other inward act or tendency, of which we are susceptible. And accordingly it cannot properly be said, in the full sense of the terms, that we live in Christ, or that "Christ liveth in us," while any of these principles retain an unsanctified influence. They do not require to be destroyed; but it is obvious, that they must be made holy.