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DISCOURSE III.

SAINT LUKE, 11. 51.

And he went down with them, and came to Nazareth, and was subject unto them.

**

In this verse is contained, with a single exception, all that we know of our Lord's life for the space of thirty years. Of the four evangelists, two begin their narratives with his entrance upon his public ministry. Another †, after relating with considerable detail, his birth, his circumcision, his recognition by the wise men, and his deliverance from Herod, passes at once to his interview with saint John the Baptist. To fill up this wide interval, saint Luke contributes but two particulars; the one, is his interview with the doctors, in the temple; the other, the fact recorded in the text. I have already directed your attention to the former of these circumstances; the latter will, at present, afford us ample matter of consideration.

Information so scanty, upon a subject so interesting, could not fail to excite in the over-zealous of the early ages, some feelings of surprize, perhaps of disappointment. And, accordingly, by a mixture of obscure tradition, and feeble conjecture, + Saint Matthew.

Saint Mark and Saint John.

several attempts were made to gratify their illregulated curiosity. Of these legends, some are still preserved to us: their only use is, to confirm the truth of the evangelic records; but, for this purpose, they are useful in no inconsiderable degree. Whoever would wish to illustrate the internal evidences of veracity in the gospels, by the contrast of acknowledged fiction on the same subject, will find abundant materials for his purpose, in the introductory gospel, and the gospel of the infancy, imputed, respectively, to saint James, and to saint Thomas.

It is but reasonable to hope, that this congregation has not so learned Christ; that it is prepared to trace and acknowledge the vestiges of divine wisdom, in that which the scriptures conceal, as well as in that which they communicate. Many of you are familiar with the remark of the critic *, upon the impressive brevity, with which the creation of light is described by Moses. A similar observation is applicable to numerous passages of scripture not only to those, (if there be any such,) in which the emotion terminates purely in the imagination; but, also, to a much more important class of instances, in which the critical and moral judgment are jointly exercised; and the imagination is addressed, as the medium of impression, upon our spiritual apprehensions, and our active powers. Of the gospel records, in particular, we are entitled to assert, that, the more they are • Longinus.

examined, by the strictest rules of criticism, both in the general conduct of the narrative, and in the selection of particular incidents, the more decidedly they will be regarded, as accomplished models of historical composition.

The example now before us, the sketch of our Lord's juvenile years, is an instance eminently conspicuous and Divine Providence has so ordered matters, that we are enabled to illustrate its excellence, by the works of a distinguished heathen classic. Xenophon, in his Institution of Cyrus,' has disengaged himself from the restraints of history, to give us his idea of a perfect man; and, in the earlier part of the narrative particularly, he was at full liberty to impress us with the most exalted conceptions of his hero. He made the effort elaborately, and in detail; and I submit it to the judgment of my learned hearers, whether that effort be not a failure; whether the first book of his story, do not, on the whole, produce lassitude; and whether the boy whom he has endeavoured to decorate with every grace, and every virtue, do not appear artful, garrulous, and forward. How dif ferent this, from the delicate reserve of the gospel records? All that we learn from them, is, that the general habit of our Lord's mind, was a meek and prompt submission to his guardians: but, that, when a suitable occasion required, he gave indications of that intrepidity, which was afterwards so necessary, for his arduous course; and of that intelligence, which was meet for him, who was

united with the Eternal Wisdom of the Father. Is it a small matter, that, in the niceties of the literary art, the fishermen of Galilee should thus sustain a successful competition, with a man who had imbibed the wisdom of Socrates? with one, who had drunk deeply at the fountain-head of letters; and whose sweetness of style, and mild mellowness of sentiment, have obtained him the title of the 'Bee of Athens'?

But it may not be unprofitable to consider, more at large, the effects, which would probably be produced upon us, had the narrative of Christ's early life been more explicit. Before we proceed to this inquiry, allow me to premise one observation. That, in framing the gospel history, it was expedient to consult, as well for the imagination, as for the reason, of man; -that, while the rational faculty was supplied with sufficient evidence, both of the Divine and of the human nature of our Lord, care was to be taken, that the imaginative faculty should not be preoccupied, by any violent impression, either of the one nature, or of the other. It is not within the range of our conceptive power, to combine ideas so awfully remote, as those of God and man: the utmost that we can do, is, to predicate both, inferentially, of the same being. Since, therefore, on either branch of that great argument, the evangelists could not safely employ this power as an auxiliary, their only alternative was, to provide for its neutrality. And, if we can show, that this neutrality would be endangered

by copiousness, we have discovered a good reason for brevity; while, on the other hand, if it would be compromized by particular details, the safer course was, evidently, that of general description.

The only circumstance respecting the character of our Lord, which it was safe to enforce upon the imagination of Christians, is the general fact of his being that Prophet, who should come into the world; and this impression is singularly aided, by the rapidity of the gospel history. With that emphatic simplicity, which is peculiar to the evangelists, we are told in what manner preparation was made for his appearance: at his nativity, the prophets sang, the angels ministered, and the whole creation travailed together; from a far country the magi came to worship him; to take their station at his birth-place, the stars of heaven leave their spheres; and the angels raise their holy hymn of jubilant thanksgiving: then, when all created things have thus borne witness to him, we are introduced, at once, to that important day, when God himself confirms their testimony; and the dove-like Spirit, and the Voice from heaven, proclaim him, as that beloved Son, in whom the Father was well pleased.

Thus, in the only case where impression would be salutary, the brevity of the narrative does impress the imagination. We may now return, to inquire, whether, in cases of probable danger from such impressions, the same brevity does not leave the mind disengaged. Let us, in the first instance,