THE order of God’s Providence maintains a perpetual vicissitude in the material being of this world; day is continually turning to night, spring to summer, summer to autumn, autumn to winter, winter to spring; no two days are ever exactly alike. Some are foggy, rainy, some dry or windy; and this endless variety greatly enhances the beauty of the universe. And even so precisely is it with man (who, as ancient writers have said, is a miniature of the world), for he is never long in any one condition, and his life on earth flows by like the mighty waters, heaving and tossing with an endless variety of motion; one while raising him on high with hope, another plunging him low in fear; now turning him to the right with rejoicing, then driving him to the left with sorrows; and no single day, no, not even one hour, is entirely the same as any other of his life.
All this is a very weighty warning, and teaches us to aim at an abiding and unchangeable evenness of mind amid so great an uncertainty of events; and, while all around is changing, we must seek to remain immoveable, ever looking to, reaching after and desiring our God. Let the ship take what tack you will, let her course be eastward or westward, northern or southern, let any wind whatsoever fill her sails, but meanwhile her compass will never cease to point to its one unchanging lodestar. Let all around us be overthrown, nay more, all within us; I mean let our soul be sad or glad, in bitterness or joy, at peace or troubled, dry and parched, or soft and fruitful, let the sun scorch, or the dew refresh it; but all the while the magnet of our heart and mind, our superior will, which is our moral compass, must continually point to the Love of God our Creator, our Saviour, our only Sovereign Good. “Whether we live, we live unto the Lord, or whether we die, we die unto the Lord; whether we live therefore or die, we are the Lord’s. Who shall separate us from the Love of Christ?” Rom. xiv. 8, and viii. 35.
This notion seems to have arisen from the habits of the solitary mason bee, which early writers did not distinguish from other bees.
But let us come to some special detail, beyond this general doctrine.
1. I would say, then, that devotion does not consist in conscious sweetness and tender consolations, which move one to sighs and tears, and bring about a kind of agreeable, acceptable sense of self-satisfaction. No, my child, this is not one and the same as devotion, for you will find many persons who do experience these consolations, yet who, nevertheless, are evilminded, and consequently are devoid of all true Love of God, still more of all true devotion. When Saul was in pursuit of David, who fled from him into the wilderness of En-gedi, he entered into a cave alone, wherein David and his followers were hidden; and David could easily have killed him, but he not only spared Saul’s life, he would not even frighten him; but, letting him depart quietly, hastened after the King, to affirm his innocence, and tell him how he had been at the mercy of his injured servant. Thereupon Saul testified to the softening of his heart by tender words, calling David his son, and exalting his generosity; lifting up his voice, he wept, and, foretelling David’s future greatness, besought him to deal kindly with Saul’s “seed after him.” 1 Sam. xxiv.
2. Nevertheless these tender warm emotions are sometimes good and useful, for they kindle the spiritual appetite, cheer the mind, and infuse a holy gladness into the devout life, which embellishes all we do even externally. It was such a taste for holy things that made David cry out, “O how sweet are Thy words unto my throat, yea, sweeter than honey unto my mouth.” Ps. cxix. 103.
3. But, perhaps you will say, if there are sensible consolations which are undoubtedly good and come from God, and at the same time others which are unprofitable, perilous, even harmful, because they proceed from mere natural causes, or even from the Enemy himself, how am I to know one from the other, or distinguish what is most profitable even among those which are good? It is a general rule, with respect to the feelings and affections, that their test is in their fruits. Our hearts are as trees, of which the affections and passions are their branches, and deeds and acts their fruits. That is, a good heart, of which the affections are good, and those are good affections which result in good and holy actions. If our spiritual tenderness and sweetness and consolation make us more humble,—patient, forbearing, charitable and kindly towards our neighbours,—more earnest in mortifying our own evil inclinations and lusts, more diligent in our duties, more docile and submissive to those who have a claim to our obedience, more simple in our whole manner of life,—then doubtless, my daughter, they come from God. But if this sweetness and tenderness is sweet only to ourselves, if we are fanciful, bitter, punctilious, impatient, obstinate, proud, presumptuous, harsh towards our neighbour, while reckoning ourselves as half-made saints, indocile to correction or guidance, then we may be assured our consolations are spurious and hurtful. A good tree will bring forth none save good fruit.
4. If we are favoured with any such sweetness, we must humble ourselves deeply before God, and beware of being led to cry out “How good I am!” No indeed, such gifts do not make us any better, for, as I have already said, devotion does not consist in such things; rather let us say, “How good God is to those who hope in Him, and to the souls that seek Him!” If a man has sugar in his mouth, he cannot call his mouth sweet, but the sugar; and so although our spiritual sweetness is admirable, and God Who imparts it is all good, it by no means follows that he who receives it is good. Let us count ourselves but as little children, having need of milk, and believe that these sugar-plums are only given us because we are still feeble and delicate, needing bribes and wiles to lead us on to the Love of God. But, as a general rule, we shall do well to receive all such graces and favours humbly, making much of them, not for their own importance, but rather because it is God’s Hand which fills our hearts with them, as a mother coaxes her child with one sugar-plum after another. If the child were wise, he would prize the loving caresses of his mother, more than the material sugar-plum, however sweet. So while it is a great thing to have spiritual sweetnesses, the sweetest of all is to know that it is the loving parental Hand of God which feeds us, heart, mind and soul, with them. And, having received them humbly, let us be diligent in using them according to the intention of the Giver. Why do you suppose God gives us such sweetness? To make us kinder one to another, and more loving towards Him. A mother gives her child a sweetmeat to win a kiss; be it ours reverently to kiss the Saviour Who gives us these good things. And by kissing Him, I mean obeying Him, keeping His Commandments, doing His Will, heeding His wishes, in a word, embracing Him tenderly, obediently, and faithfully. So the day on which we have enjoyed some special spiritual consolation should be marked by extra diligence and humility. And from time to time it is well to renounce all such, realising to ourselves that although we accept and cherish them humbly, because they come from God, and kindle His Love in our hearts, still they are not our main object, but God and His Holy Love;—that we seek less the consolation than the Consoler, less His tangible sweetness than our sweet Saviour, less external pleasure than Him Who is the Delight of Heaven and earth; and with such a mind we should resolve to abide stedfast in God’s Holy Love, even if our whole life were to be utterly devoid of all sweetness; as ready to abide on Mount Calvary as on Mount Tabor; to cry out, “It is good for us to be here,” whether with our Lord on the Cross or in glory.
Lastly, I advise you to take counsel with your director concerning any unusual flow of consolations or emotions, so that he may guide you in their wise usage; for it is written, “Hast thou found honey? eat so much as is sufficient for thee.” Prov. xxv. 16.