But sobermindedness will not only keep us from being pleased with ourselves for our impassioned feelings about spiritual things, and help us to turn them to good account; it will also preserve us from what is even worse than allowing them to pass away without result, viz., talking about them. To feel warmly and to do nothing is to _waste_ motive power: it leads to hardening of the heart against good influences in the future. To feel warmly and talk about it is to _abuse_ motive power: it leads to puffing up of the heart in spiritual pride and to blinding the inward eye with self-complacency. And this is the fatal mistake which is made by some religious teachers at the present day. Strong feelings are excited in those whom they wish to lead from a life of sin to a life of holiness. Sorrow for the past and a desire for better things are aroused, and the sinner is thrown into a condition of violent distress and expectation. And then, instead of being gently led on to work out his salvation in fear and trembling, the penitent is encouraged to seek excitement again and again, and to attempt to produce it in others, by constant rehearsing of his own religious experiences. What should have been a secret between himself and his Saviour, or at most shared only with some wise adviser, is thrown out publicly to the whole world, to the degradation both of what is told and of the character of him who tells it.
The error of mistaking religious feeling for holiness, and good thoughts for good conduct, is a very common one; and it is confined to neither sex, and to no period of life. Men as well as women, and the old as well as the young, need to be on their guard against it. And therefore the Apostle urges Titus to exhort all alike to be soberminded. There are times when to be agitated about religion, and have warm feelings either of sorrow or joy, is natural and right. When one is first roused to desire a life of holiness; when one is conscience-stricken at having fallen into some grievous sin; when one is bowed down under the weight of some great private or public calamity, or elated by the vivid appreciation of some great private or public blessing. At all such seasons it is reasonable and proper that we should experience strong religious emotion. Not to do so would be a sign of insensibility and deadness of heart. But do not let us suppose that the presence of such feelings mark us out as specially religious or spiritually gifted people. They do nothing of the kind. They merely prove that we are not utterly dead to spiritual influences. Whether we are the better or the worse for such feelings, depends upon the use that we make of them. And do not let us expect that these emotions will be permanent, which will certainly not be the case, or that they will frequently return, which will probably not be the case. Above all, let us not be discouraged if they become more and more rare, as time goes on. They _ought_ to become more rare; for they are sure to become less frequent as we advance in holiness. In the steady growth and natural development of the spiritual life there is not much need of them or room for them. They have done their work when they have carried us over the breakers, which troubled our early efforts, into the less excited waters of consistent obedience. And to be able to progress without them is a surer token of God's grace than to have them. To continue steadfast in our obedience, without the luxury of warm feelings and impassioned devotion, is more pleasing in His sight than all the intense longings to be freed from sin, and all the passionate supplications for increased holiness that we have ever felt and offered. The test of fellowship with God is not warmth of devotion but holiness of life. "Hereby know we that we know Him, if we _keep His commandments_."