Sermon 14. Religious
Emotion 
"But he spake the more vehemently, If I should die with Thee, I will not deny Thee in any wise." Mark xiv. 31.
{177} IT is not my intention to make St. Peter's fall the direct subject of our consideration today, though I have taken this text; but to suggest to you an important truth, which that fall, together with other events at the same season, especially enforces; viz. that violent impulse is not the same as a firm determination,—that men may have their religious feelings roused, without being on that account at all the more likely to obey God in practice, rather the less likely. This important truth is in various ways brought before our minds at the season sacred to the memory of Christ's betrayal and death. The contrast displayed in the Gospels between His behaviour on the one hand, as the time of His crucifixion drew near, and that both of His disciples and of the Jewish populace on the other, is full of instruction, if we will receive it; He steadily fixing His face to endure those sufferings which were the atonement for our sins, yet without aught of mental excitement or {178} agitation; His disciples and the Jewish multitude first protesting their devotion to Him in vehement language, then, the one deserting Him, the other even clamouring for His crucifixion. He entered Jerusalem in triumph; the multitude cutting down branches of palm-trees, and strewing them in the way, as in honour of a king and conqueror [Note 1]. He had lately raised Lazarus from the dead; and so great a miracle had given Him great temporary favour with the populace. Multitudes flocked to Bethany to see Him and Lazarus [Note 2]; and when He set out for Jerusalem where He was to suffer, they, little thinking that they would soon cry "Crucify Him," went out to meet Him with the palm-branches, and hailing Him as their Messiah, led Him on into the holy city. Here was an instance of a popular excitement. The next instance of excited feeling is found in that melancholy self-confidence of St. Peter, contained in the text. When our Saviour foretold Peter's trial and fall, Peter at length "spake the more vehemently, If I should die with Thee, I will not deny Thee in any wise." Yet in a little while both the people and the Apostle abandoned their Messiah; the ardour of their devotion had run its course.
Now it may, perhaps, appear, as if the circumstance I am pointing out, remarkable as it is, still is one on which it is of little use to dwell, in addressing a mixed congregation, on the ground that most men feel too little about religion. And it may be thence argued, that the aim of Christian teaching, rather should be to {179} rouse them from insensibility, than to warn them against excess of religious feeling. I answer, that to mistake mere transient emotion, or mere good thoughts, for obedience, is a far commoner deceit than at first sight appears. How many a man is there, who, when his conscience upbraids him for neglect of duty, comforts himself with the reflection that he has never treated the subject of religion with open scorn,—that he has from time to time had serious thoughts,—that on certain solemn occasions he has been affected and awed,—that he has at times been moved to earnest prayer to God,—that he has had accidentally some serious conversation with a friend! This, I say, is a case of frequent occurrence among men called Christian. Again, there is a further reason for insisting upon this subject. No one (it is plain) can be religious without having his heart in his religion; his affections must be actively engaged in it; and it is the aim of all Christian instruction to promote this. But if so, doubtless there is great danger lest a perverse use should be made of the affections. In proportion as a religious duty is difficult, so is it open to abuse. For the very reason, then, that I desire to make you earnest in religion, must I also warn you against a counterfeit earnestness, which often misleads men from the plain path of obedience, and which most men are apt to fall into just on their first awakening to a serious consideration of their duty. It is not enough to bid you to serve Christ in faith, fear, love, and gratitude; care must be taken that it is the faith, fear, love, and gratitude of a sound mind. That vehement tumult of zeal which St. Peter felt before his trial failed {180} him under it. That open-mouthed admiration of the populace at our Saviour's miracle was suddenly changed to blasphemy. This may happen now as then; and it often happens in a way distressing to the Christian teacher. He finds it is far easier to interest men in the subject of religion (hard though this be), than to rule the spirit which he has excited. His hearers, when their attention is gained, soon begin to think he does not go far enough; then they seek means which he will not supply, of encouraging and indulging their mere feelings to the neglect of humble practical efforts to serve God. After a time, like the multitude, they suddenly turn round to the world, abjuring Christ altogether, or denying Him with Peter, or gradually sinking into a mere form of obedience, while they still think themselves true Christians, and secure of the favour of Almighty God.
For these reasons I think it is as important to warn men against impetuous feelings in religion, as to urge them to give their heart to it. I proceed therefore to explain more fully what is the connexion between strong emotions and sound Christian principle, and how far they are consistent with it.
Now that perfect state of mind at which we must aim, and which the Holy Spirit imparts, is a deliberate preference of God's service to every thing else, a determined resolution to give up all for Him; and a love for Him, not tumultuous and passionate, but such love as a child bears towards his parents, calm, full, reverent, contemplative, obedient. Here, however, it may be objected, that this is not always possible: that we {181} cannot help feeling emotion at times; that even to take the case of parents and children, a man is at certain times thrown out of that quiet affection which he bears towards his father and mother, and is agitated by various feelings; again, that zeal, for instance, though a Christian virtue, is almost inseparable from ardour and passion. To this I reply, that I am not describing the state of mind to which any one of us has attained, when I say it is altogether calm and meditative, but that which is the perfect state, that which we should aim at. I know it is often impossible, for various reasons, to avoid being agitated and excited; but the question before us is, whether we should think highly of violent emotion, whether we should encourage it. Doubtless it is no sin to feel at times passionately on the subject of religion; it is natural in some men, and under certain circumstances it is praiseworthy in others. But these are accidents. As a general rule, the more religious men become, the calmer they become; and at all times the religious principle, viewed by itself, is calm, sober, and deliberate.
Let us review some of the accidental circumstances I speak of.
1. The natural tempers of men vary very much. Some men have ardent imaginations and strong feelings; and adopt, as a matter of course, a vehement mode of expressing themselves. No doubt it is impossible to make all men think and feel alike. Such men of course may possess deep-rooted principle. All I would maintain is, that their ardour does not of itself make their faith deeper and more genuine; that they {182} must not think themselves better than others on account of it; that they must be aware of considering it a proof of their real earnestness, instead of narrowly searching into their conduct for the satisfactory fruits of faith.
2. Next, there are, besides, particular occasions on which excited feeling is natural, and even commendable; but not for its own sake, but on account of the peculiar circumstances under which it occurs. For instance, it is natural for a man to feel especial remorse at his sins when he first begins to think of religion; he ought to feel bitter sorrow and keen repentance. But all such emotion evidently is not the highest state of a Christian's mind; it is but the first stirring of grace in him. A sinner, indeed, can do no better; but in proportion as he learns more of the power of true religion, such agitation will wear away. What is this but saying, that change of mind is only the inchoate state of a Christian? Who doubts that sinners are bound to repent and turn to God? yet the Angels have no repentance; and who denies their peacefulness of soul to be a higher excellence than ours? The woman who had been a sinner, when she came behind our Lord wept much, and washed His feet with tears [Note 3]. It was well done in her; she did what she could; and was honoured with our Saviour's praise. Yet it is clear this was not a permanent state of mind. It was but the first step in religion, and would doubtless wear away. It was but the accident of a season. Had her faith no deeper root {183} than this emotion, it would soon have come to an end, as Peter's zeal.
In like manner, whenever we fall into sin, (and how often is this the case!) the truer our faith is, the more we shall for the time be distressed, perhaps agitated. No doubt; yet it would be a strange procedure to make much of this disquietude. Though it is a bad sign if we do not feel it (according to our mental temperament), yet if we do, what then? It argues no high Christian excellence; I repeat it, it is but the virtue of a very imperfect state. Bad is the best offering we can offer to God after sinning. On the other hand, the more consistent our habitual obedience, the less we shall be subject to such feelings.
3. And further, the accidents of life will occasionally agitate us:—affliction and pain; bad news; though here, too, the Psalmist describes the higher excellence of the mind, viz. the calm confidence of the believer, who "will not be afraid of any evil tidings, for his heart standeth fast, and believeth in the Lord." [Ps. cxii. 7.] Times of persecution will agitate the mind; circumstances of especial interest in the fortunes of the Church will cause anxiety and fear. We see the influence of some of these causes in various parts of St. Paul's Epistles. Such emotion, however, is not the essence of true faith, though it accidentally accompanies it. In times of distress religious men will speak more openly on the subject of religion, and lay bare their feelings; at other times they will conceal them. They are neither better nor worse for so doing. {184}
Now all this may be illustrated from Scripture. We find the same prayers offered, and the same resolutions expressed by good men, sometimes in a calm way, sometimes with more ardour. How quietly and simply does Agur offer his prayer to God! "Two things have I required of Thee; deny me them not before I die. Remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me." St. Paul, on the other hand, with greater fervency, because he was in more distressing circumstances, but with not more acceptableness on that account in God's sight, says, "I have learned in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound;" and so he proceeds. Again, Joshua says, simply but firmly, "As for me and my house, we will serve the Lord." St. Paul says as firmly, but with more emotion, when his friends besought him to keep away from Jerusalem:—"What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." Observe how calm Job is in his resignation: "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." And on the other hand, how calmly that same Apostle expresses his assurance of salvation at the close of his life, who, during the struggle, was accidentally agitated:—" I am now ready to be offered … I have kept the faith. Henceforth there is laid up for me a crown of righteousness." [Prov. xxx. 7, 8. Phil. iv. 11, 12. Josh. xxiv. 15. Acts xxi. 13. Job i. 21. 2 Tim. iv. 6-8.] {185}
These remarks may suffice to show the relation which excited feelings bear to true religious principle. They are sometimes natural, sometimes suitable; but they are not religion itself. They come and go. They are not to be counted on, or encouraged; for, as in St. Peter's case, they may supplant true faith, and lead to self-deception. They will gradually lose their place within us as our obedience becomes confirmed;—partly because those men are kept in perfect peace, and sheltered from all agitating feelings, whose minds are stayed on God [Note 4];—partly because these feelings themselves are fixed into habits by the power of faith, and instead of coming and going, and agitating the mind from their suddenness, they are permanently retained so far as there is any thing good in them, and give a deeper colour and a more energetic expression to the Christian character.
Now, it will be observed, that in these remarks I have taken for granted, as not needing proof, that the highest Christian temper is free from all vehement and tumultuous feeling. But, if we wish some evidence of this, let us turn to our Great Pattern, Jesus Christ, and examine what was the character of that perfect holiness which He alone of all men ever displayed.
And can we find any where such calmness and simplicity as marked His devotion and His obedience? When does He ever speak with fervour or vehemence? Or, if there be one or two words of His in His mysterious agony and death, characterized by an energy which we do not comprehend, and which sinners must silently {186} adore, still how conspicuous and undeniable is His composure in the general tenour of His words and conduct! Consider the prayer He gave us; and this is the more to the purpose, for the very reason that He has given it as a model for our worship. How plain and unadorned is it! How few are the words of it! How grave and solemn the petitions! What an entire absence of tumult and feverish emotion! Surely our own feelings tell us, it could not be otherwise. To suppose it otherwise were an irreverence towards Him.—At another time when He is said to have "rejoiced in spirit," His thanksgiving is marked with the same undisturbed tranquility. "I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in Thy sight."—Again, think of His prayer in the garden. He then was in distress of mind beyond our understanding. Something there was, we know not what, which weighed heavy upon Him. He prayed He might be spared the extreme bitterness of His trial. Yet how subdued and how concise is His petition! "Abba, Father, all things are possible unto Thee: take away this cup from Me; nevertheless, not what I will, but what Thou wilt." [Luke x. 21. Mark xiv. 36.] And this is but one instance, though a chief one, of that deep tranquility of mind, which is conspicuous throughout the solemn history of the Atonement. Read the thirteenth chapter of St. John, in which He is described as washing His disciples' feet, Peter's in particular. Reflect upon His {187} serious words addressed at several times to Judas who betrayed Him; and His conduct when seized by His enemies, when brought before Pilate, and lastly, when suffering on the cross. When does He set us an example of passionate devotion, of enthusiastic wishes, or of intemperate words?
Such is the lesson our Saviour's conduct teaches us. Now let me remind you how diligently we are taught the same by our own Church. Christ gave us a prayer to guide us in praying to the Father; and upon this model our own Liturgy is strictly formed. You will look in vain in the Prayer Book for long or vehement Prayers; for it is only upon occasions that agitation of mind is right, but there is ever a call upon us for seriousness, gravity, simplicity, deliberate trust, deep-seated humility. Many persons, doubtless, think the Church prayers, for this very reason, cold and formal. They do not discern their high perfection, and they think they could easily write better prayers. When such opinions are advanced, it is quite sufficient to turn our thoughts to our Saviour's precept and example. It cannot be denied that those who thus speak, ought to consider our Lord's prayer defective; and sometimes they are profane enough to think so, and to confess they think so. But I pass this by. Granting for argument's sake His precepts were intentionally defective, as delivered before the Holy Ghost descended, yet what will they say to His example? Can even the fullest light of the Gospel revealed after His resurrection, bring us His followers into the remotest resemblance to our Blessed Lord's {188} holiness? yet how calm was He, who was perfect man, in His own obedience!
To conclude:—Let us take warning from St. Peter's fall. Let us not promise much; let us not talk much of ourselves; let us not be high-minded, nor encourage ourselves in impetuous bold language in religion. Let us take warning, too, from that fickle multitude who cried, first Hosanna, then Crucify. A miracle startled them into a sudden adoration of their Saviour;—its effect upon them soon died away. And thus the especial mercies of God sometimes excite us for a season. We feel Christ speaking to us through our consciences and hearts; and we fancy He is assuring us we are His true servants, when He is but calling on us to receive Him. Let us not be content with saying "Lord, Lord," without "doing the thing which He says." The husbandman's son who said, "I go, sir," yet went not to the vineyard, gained nothing by his fair words. One secret act of self-denial, one sacrifice of inclination to duty, is worth all the mere good thoughts, warm feelings, passionate prayers, in which idle people indulge themselves. It will give us more comfort on our deathbed to reflect on one deed of self-denying mercy, purity, or humility, than to recollect the shedding of many tears, and the recurrence of frequent transports, and much spiritual exultation. These latter feelings come and go; they may or may not accompany hearty obedience; they are never tests of it; but good actions are the fruits of faith, and assure us that we are Christ's; they comfort us as an evidence of the Spirit working in us. By them we shall be judged at the last day; and though {189} they have no worth in themselves, by reason of that infection of sin which gives its character to every thing we do, yet they will be accepted for His sake, who bore the agony in the garden, and suffered as a sinner on the cross.
Notes
1. Matt. xxi. 8. John xii. 13.
Return to text
2. John xii. 1-18.
Return to text
3. Luke vii. 38.
Return to text
4. Isa. xxvi. 8.
Return to text
Newman Reader — Works of John Henry Newman
Copyright © 2007 by The National Institute for Newman Studies. All rights reserved.