It is true, that his illustrations and manner varied with the circumstances and the occasion, and that he was at certain times more animated, pointed, and severe than at others; but he never did or said anything, which was at variance with sound judgment. I have sometimes thought, that persons of flighty conceptions and vigorous enthusiasm would regard the Savior, if he were now on the earth, as too calm and gentle, as too thoughtful and intellectual, as too free from impulsive and excited agitations, to be reckoned with those, who are often considered the most advanced in religion. He never performed the feat of Simeon Stylites, who, from mistaken religious motives, spent years on the top of a pillar of stone; nor was he violently whirled round like a top, as is related of some persons who have been the subjects of religious excitement; nor did he experience the other bodily and convulsive agitations, which in some instances have characterized the religious movements of modern times, and have sometimes been mistaken for religion itself. In violation of the proud anticipations of the Jews, and in conformity with what might be expected from a being endued with the highest rationality, he appeared as a plain, unobtrusive, and reflective man; coming and acting like the "kingdom of God" itself, essentially "without observation;" and attracting notice, so far as he did so, by pure and sober piety only, by the beauty of virtue sustained and characterized by the strength of deliberation and wisdom, and not by being the subject or the agent of eccentricities.
In making these remarks we do not mean to imply, that the Savior was without feeling. His sympathy with the sick and the poor, his personal attachments, his earnest desire for the salvation of sinners, his denunciations of hardened transgressors, all show, that he was susceptible of deep feeling. But what we mean to say is, that he did not undervalue knowledge and truth. But on the contrary, he estimated them highly, and under the teachings of the Holy Spirit, made them, as it were, the basis of the inward life. And I think we may properly add here, as in accordance with what has been said, that no feeling, that no contrition or sorrow, and no other form of feeling whatever, does, or can possess any religious value in the sight of God, except so far as it has its origin in perception and knowledge.
— edited from The Interior of Hidden Life (1844) Part 2, Chapter 13.