1. Let this, then, enforce the former lesson, and teach us contempt of the world, and the riches and greatness thereof. It is some argu- ment that the vilest are capable thereof, as well as the most generous and best deserving, and oftener it happeneth to be so. But this is the argument of arguments, — That the Lord Jesus, when he came to instruct the world by his example, he was not one of the ricli and voluptuous, but chose a mean estate, as most conducible to his ends.
2. If you be rich, yet be poor in spirit : Mat. v. 3, ' Blessed are the poor in spirit, for theirs is the kingdom of heaven.' Let us possess all things as if we possessed them not, 1 Cor. vii. 31. And so James i. 9, 10, ' Let the In-other of low degree rejoice in that he is exalted ; but the rich, in that he is made low, because as the flower of the grass he shall pass away.' We should be as having nothing, sitting loose from earthly things, considering that shortly we shall be as poor as the poorest, for we can carry nothing away with us.
3. Let us prepare ourselves to entertain poverty ; and if it be already come upon us, and God hath reduced us to a mean inferior life, let us have our hearts reconciled and suited to a low estate, so it may be a help to heaven, so we may have the true riches, and may learn to live by faith, though God feedeth us from hand to mouth ; so we may imitate Christ and follow him into glory, it is enough for us.
NO EXCUSE AGAINST A SPEEDY OBEYING CHRIST'S CALL.
We have done with the first instance, of a scribe that came uncalled ; we come now to another. This man offereth not himself, but is called by Christ. ' And he said unto another. Follow me,' &c. He was already a disciple at large ; for in Matthew it is said, chap. viii. 21, * Another of his disciples said unto him, Suifer me first to go and bury my father.' He was now called to a nearer and constant attendance on Christ. Clemens Alexandrinus, from an ancient tradition, telleth us this was Philip. But before he complied with this call, he desireth a little delay and respite, until his aged father were dead and buried. Whether his father were already dead, and he would do this last office to see him decently interred, or whether his father were yet living, but not likely long to continue, and he would attend him till his death and funeral, and then follow Christ, as Theophilact thinketh, it is not much material. Clear it is he putteth off the matter with an excuse. Even the elect do not at first so readily obey the heavenly call- ing ; some of them may put off Christ, but when he intendeth to have
12-2 NO EXCISE AGAINST A SPECDY [LuKE IX. 57-G2.
them, lie will not be jnit off so, the importunity of his grace overcoming their unwillingness.
But what was Christ's answer ? ' Let the dead bury their dead, but go thou and preach the kingdom of God ;' that is, leave that ofHce to others who are not designed for this divine and holy em])loy- nient It seemeth hard to many that Chiist should deny him to do this little office of love to his father, anil they know not the meaning of that expression, ' Let the dead buiy their dead.' Therefore —
1. Let us open the expression.
2. Show you what Christ teacheth us by this refusal.
1. For the expression. It may be used either proverbially or allusively. Proverbially ; let one dead man bury another — that is, k-t them lie unburied rather than my service be neglected ; or, there will not want others that will remove the dead out of their sight : and it is our wisdom to let go things unnecessary, and mind the main. Or else it is used allusively to the law of the Nazarites and the priests of the Old Testament. The law of the Nazarites is in Num. vi. 6-8, ' All the days that he separateth himself unto the Lord, he shall come at no dead body. He shall not make himself unclean for his father or his mother, for his brother or his sister, when they die : because the consecration of his God is upon his head. All the days of his separation he is holy unto the Lord ;' that is, he must rather follow his vow in honouring the Lord, than to follow natural duty in honouring his dead parents. Now, those whom Christ called especially to follow him were consecrated to that service, as the Nazarite unto the Lord during the days of his separation. And as they might not meddle even with the interment of their parents, so this excuse was fi'ivolous. Or else the allusion might be to the high priests, of whom we read. Dent, xxxiii. 9, ' Who said to his father and his mother, I have not seen him; neither did he acknowledge his brethren, nor know his own children.' Some think this hath reference to the Levites fact, who, being commanded by Moses, killed every man his brother, neighbour, friend, and son, that had sinned in making or worshi])ping the golden calf, Exod. xxxii. 20-29. Kather it is meant of the priest's continual duty, who, by the law, if his father, mother, brother, or child did die, he might not mourn for them, but carry himself as if he did not respect or know them ; for God would have them more regard their function or duty in his service than any natiu-al affection whatsoever. The law is. Lev. xxi. 11, 12, ' He shall not go in to any dead body, nor defile himself for his father or his mother ; neither shall he go out of the sanctuary, nor profane the sanctuary of his God ; for the crown of the anointing oil of liis God is upon him.' Now Christ alludeth to the law to show the urgency of this ])resent service and eniplftyment to which he was con.secrated, and the burial of the dead might be left to persons less sacred or more at leisure.