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.

Illustrations of Spiritual Rest

The rest of the soul, in the highest spiritual sense of the terms, is that state of the soul, whether it be in repose or in action, which is in harmony with God. There is only one right position of the soul. All others must necessarily be wrong. And that position is one where the creature is brought into perfect adjustment with the Creator, by deriving its perceptions from God, by merging its affections in God's affections, and by harmonizing its will with God's will. In such a state of the soul there must necessarily be rest, if God has rest.

Of rest, as thus explained, — the rest, not of inaction but of harmony of position, — we have illustrations everywhere. In this view of it, physical nature is at rest. It is impossible to look on the mingled expanse of land and water, of field and forest, without a deep sense of harmony and repose. The various objects which nature thus presents to us, "from the cedar of Lebanon to the hyssop that springeth out of the wall," are arranged in their appropriate place, and are clothed in strength and beauty, but without the turmoil of labor. As their rest is the rest of harmony, a rest appropriate to their nature and involved in the fulfillment of their own laws of life, it is necessarily incidental to their growth and perfection. They grow in rest; — they shine in rest. Their rest, therefore, is at the same time their work. But their work, great as it is in extent, and wonderful in its  variety, is always accomplished without effort and without the sense of fatigue. "Behold the lilies of the field. They toil not, neither do they spin. And yet I say unto you, that Solomon, in all his glory, was not arrayed like one of these."

The Rest of the Soul

Even in the beginning of its renovated life, when it first finds the blessedness of forgiveness, the soul experiences a degree of peace. But, compared with what it is subsequently, it is limited both in degree and permanency. At the early period to which we now refer, the soul finds rest from the condemnation of past sins, without finding rest from the sharpness of inward conflicts, from doubts, uncertainties, and heavy temptations. As it advances in religious experience, the elements of rest develop themselves. When, by the crucifixion of self and the full resurrection of a new and purified spirit, it has become one with its heavenly Father, it then has a peace or rest approaching that of the heavenly world. "Thou wilt keep him in  perfect peace,"  says the prophet Isaiah, "whose mind is stayed on Thee, because he trusteth in Thee.”

It is important to understand correctly in what true rest or peace of the soul consists. There is a rest which is more so in appearance than reality; just as there is a semblance, a counterfeit of humility, of benevolence, and of other Christian graces. There are some persons whose apparent rest is to be ascribed to natural inertness or stupidity, and not to the sanctified adjustment of their powers. The true rest, however, is not to be regarded as identical with inaction.

The rest of the soul, in the highest spiritual sense of the terms, is that state of the soul, whether it be in repose or in action, which is in harmony with God. There is only one right position of the soul. All others must necessarily be wrong. And that position is one where the creature is brought into perfect adjustment with the Creator, by deriving its perceptions from God, by merging its affections in God's affections, and by harmonizing its will with God's will. In such a state of the soul there must necessarily be rest, if God has rest.

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

All Things Equal

ALL THINGS ARE EQUAL to the soul,
That doth no private ends fulfill;
But bends beneath the just control
Of God, the great, the sovereign Will.

It sees, in all things high and low,
The presence of a higher care;
And if there's much it doth not know,
'Tis sure of this, that God is there.

It sees Him in the stormy cloud;
It sees Him in the smiling sun;
And says, with thoughts and purpose bow'd,
In light and cloud, "THY WILL BE DONE."

— Christ in the Soul (1872) XLVII.

Christ in Man

How beautiful the wondrous plan
Of God in Christ, and Christ in man;
Which helps prophetic souls to trace
Bright heaven beneath the human face.

'Tis true,  He  shines in brook and tree;
But  brighter shines, oh man, in thee.
Oh, dim not with the shades of sin,
The glory which should gleam within.

In  thee doth Jesus walk the earth;
In  thee He speaks of heavenly birth;
In  thee instructs, in thee rebukes,
With wisdom not in earthly books.

Look not to heaven's celestial dome;
In holy hearts He makes His home;
And let it be thy thought and care,
To seek, and find, and know Him there.

— Christ in the Soul (1872) XLVI.

Waiting

'Tis a great lesson which we learn,
In this our weak and trying state,
To see God's hand at every turn,
And patiently to wait.

Conceal'd in mysteries sublime,
When painful months and years are past,
The things, deep hidden for a time,
Are all revealed at last.

We know them then, but know not now;
We walk by faith and not, by sense;
And cheerfully and humbly bow
Before Thy Providence.

Oh God, this blessedness impart,
This foretaste of a heavenly state,
The gift of a believing heart,
Which patiently can wait.

— Christ in the Soul (1872) XLV.

Confession and Humility

It ls proper and important also to acknowledge our having sinned against God and to humble ourselves before him on account of sin, because we are thus continually reminded of the unspeakable condescension and mercy of God as manifested in the atoning sacrifice of Jesus Christ. It is impossible, that a truly holy mind, one that has deeply felt the living God within, should ever forget the depth of its former degradation, however different and however encouraging may be its present state. And whenever it calls to recollection its former pollution, it cannot be otherwise than deeply impressed with a sense of the Savior's wonderful goodness and love. May we not even conjecture, that it will be our privilege through all eternity to remember and to confess our former fallen state? Even in heaven, renewed and purified as we shall be, we shall, in one sense at least, be sinners saved by grace; and shall undoubtedly repeat with joy the song of the ransomed, "Thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation."

While it is proper for all to make a confession during life, it is nevertheless true, that the mind of a person, who is truly in a sanctified state, is chiefly occupied with supplications and thanksgivings. Such persons may be said for the most part to be always praying, always supplicating, and in every thing giving thanks. The state of those, who possess this blessing, is very different from the condition of persons, who have nothing but their sins to speak of. Such is their peace of mind, such their delight in God's character, such their sense of inward purity, such their conformity to God's will, that their prevalent state must necessarily be one of divine communion and of holy rejoicing.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 2, Chapter 16.