The Fire of Love

If thou would'st slay thy wrong desire,
Thy hate and ills of every kind.
Plunge them in LOVE'S consuming fire;
Love is the furnace of the mind.

Whate'er their kind, degree, or name,
The evils, which thy heart enthrall,
It matters not, LOVE'S mighty flame
Shall burn or purify them all.

'Tis true, it costs thee much of pain,
And thou dost seem to suffer loss;
But wisdom bids thee not restrain
The fire, that only burns the dross.

The golden ore, which thou hast cast
In LOVE'S consuming fire and strife,
Fears not the fiercest furnace blast.
But brightens in its flames of life.

— Christ in the Soul (1872) LXI.

Sent of God

It was a dark, untravell'd road,
In which my steps were call'd to go;
The path of many a heavy load.
And where it led, I did not know.

A weary road with rivers high;
Wild beasts were standing on the rocks;
And clouds came drifting through the sky,
Fill'd deep with fires and thunder shocks.

But through the clouds, and through the flame,
And foaming floods, as on I went,
A voice of hope and cheering came,
"Fear not to go, where God hath sent."

That voice is ringing in my ears;
Let mountains rise, let oceans flow;
It matters not. Away with fears.
IF GOD DOTH SEND ME, LET ME GO.

— Christ in the Soul (1872) LX.

The Guidance of Love

If thou wouldst be of heavenly mind,
Thy soul's great light no longer blind,
Then from thyself thy soul set free,
And soar in Love's great liberty.

As thou art now, thou dost not know,
Where it is best to stay or go;
But, once from selfish guidance freed,
Shalt learn, where truth and duty lead.

No longer dangers shalt thou fear;
But filled with hope and inward cheer,
Shalt see and shun with open eye
The pitfalls, that before thee lie.

From early youth to weary age, 

In all his earthly pilgrimage,
Shall truth. and guidance never part
From him, who hath the loving heart.

— Christ in the Soul (1872) LIX.

Leave Everything in the Hands of God

It is a great and blessed privilege to leave every thing in the hands of God; to go forth like the patriarch Abraham, not knowing whither we go, but only knowing that God leads us. "BE CAREFUL FOR NOTHING; but in every thing, by prayer and supplication, with thanksgiving, let your requests be made known unto God." Philippians 4:6.

This is what is sometimes denominated walking in a "general and indistinct faith;" or walking in the "obscurity of faith," or in the "night of faith." Faith, in its relation to the subject of it, is truly a light in the soul; but it is a light which shines only upon duties, and not upon results or events. It tells us what is now to be done, but it does not tell us what is to follow. And accordingly it guides us but a single step at a time. And when we take that step, under the guidance of faith, we advance directly into a land of surrounding shadows and darkness. Like the patriarch Abraham, we go, not knowing whither we go, but only that God is with us.

Blessed and glorious way of living! Indeed, it is the only life worth possessing; the only true life. "Let the heathen rage, and the people imagine a vain thing;" let nations rise and fall; let the disturbed and tottering earth stand or perish; let God reveal to us the secret designs of his providence or not, it is all well. "Cast all your cares upon God, for he careth for you." Our heavenly Father is at the helm. The winds blow, the waves swell, the clouds gather around, but we sail in a strong vessel. There is no port at hand, and there is no sun or star to guide us. Faith, therefore, in the defect of all things else, must constitute our port and our anchor, our sun and our favoring breeze; but we have all that we can ask, in having perfect confidence in our great Commander. It is the blessed privilege of faith, even in our darkest and most disastrous moments, to assure us that we are safe, forever safe, in the mighty keeping of God's holy will.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 9.

The Dangers of Seeking a Visible Answer

The system, which requires a present and visible or ascertained answer, in distinction from the system of faith, which believes that it has an answer, but does not require God to make it known, till he sees best to make it known, is full of danger. It tends to self-confidence, because it implies that we can command God, and make him unlock the secrets of his hidden counsels whenever we please. It tends to self-delusion, because we are always liable to mistake the workings of our own imaginations or our own feelings, or the intimations of Satan, for the true voice of God. It tends to cause jealousies and divisions in the church of Christ, because he, who supposes that he has a specific or known answer, which is the same, so far as it goes, as a specific revelation, is naturally bound and led by such supposition, and thus is oftentimes led to strike out a course for himself, which is at variance with the feelings and judgments of his brethren. Incalculable are the evils, which, in every age of the Christian history, have resulted from this source.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 9.

Seeking Specific Answers to Prayer Undermines the Principle of Faith

A disposition to seek a specific, or rather a visible answer to our prayers, in distinction from an answer addressed to our faith, tends to weaken the principle of faith. The visible system, if we may be permitted so to call it, implies that we will trust God only so far as we can see him. It requires, as one may say, ready payment, cash in hand, a mortgage of real estate, something seen or tangible. It cannot live upon what it calls mere air; it is not disposed to trust any thing to a mere word, a mere promise, though it be the word or promise of the Almighty. Such, on a close examination, will be found to be the spirit of the specific or visible system; a system. which will answer, to some extent, in our intercourse with men, but not in our intercourse with God. It is easy to see, in addition to other evils resulting from it, that it is adverse to the growth of faith; which, in accordance with a well known law of our mental and religious nature, flourishes by exercise, and withers by repression. If the system, which is not satisfied without seeing or knowing, should prevail generally, faith would necessarily be banished from the world, and God would be banished with it.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 3, Chapter 9.

Leaving Our Prayers in God's Keeping

The desire of definite and specific answers [to prayer] naturally reacts upon the inward nature and tends to keep alive the selfish or egotistical principle. On the contrary, the disposition to know only what God would have us know, and to leave the dearest object of our hearts in the sublime keeping of the general and unspecific belief that God is now answering our prayers in his own time and way, and in the best manner, involves a present process of inward crucifixion, which is obviously unfavorable to the growth and even the existence of the life of self.

— edited from The Interior or Hidden Life (2nsd edition, 1844) Part 3, Chapter 9.