LET THE DEAD BURY THEIR DEAD. "And He said unto another: Follow me. But he said: Lord, suffer me first to go and bury my Father. Jesus said unto him, Let the dead bury their dead; but go thou and preach the kingdom of God.” -LUKE 9: 59, 60. THE name here addressed, regarded the filial relation, with its attendant duties, under a false construction. Among his thoughts it was somehow inconsistent with the homage and the service which the Messiah demanded. These he thought himself ready to render, when he should have laid the remains of his Father in the grave. Till then, he could not consent to put himself under the sovereign control of the Messiah. Of course, in his thoughts the filial relation could not have been founded upon the divine authority-could not have been a divine arrangement-it could not have been comprehended in the service which the Saviour required. For he could not, as he supposed, at the same time follow him and bury his father. Till the one was completed, the other could not be commenced. Under any such construction, the filial relation was a baseless, insignificant, lifeless affair. It was bereft of the principle of which, if it was any thing-had any meaning, it was a natural expression. It became a dead concern-fit only to occupy the thoughts and hands of those who, trampling on the constructive principles of their own existence, might well be described as "dead"-devoid of a life truly human. That the Saviour did not underrate and decry filial piety is most evident and certain. How could he? His character, his mission and his history were most accurately and fully adjusted to the Laws on which our nature was organized. All the characteristic elements of our common humanity entered under the best types and in the highest degree into his personality. In his aims, methods and exertions-in the objects he pursued-in the spirit he breathed-in the achievements he made, they were manifested beautifully and grandly. Of every thing Human, he was the representative and the sovereign. How could he, then, regard filial piety under any form or aspect otherwise than with complacency? How could he fail to encourage and commend it? Even on the Cross he affectionately and gratefully remembered his mother, and made provision for her welfare.-So much the more must he have abhorred the false and empty thing, which the name addressed in the text was intent on maintaining. It usurped a place in his thoughts and affections to which it was ill-entitled. It tookcertainly for the present it took precedence there of the Messiah-of the claims he urged and the benefits he bestowed. Whereas true filial piety could only proceed from a heartfelt regard for his authority— could only grow out of allegiance to his throne. Nothing, therefore, could be more absurd and hurtful than to prefer an arrangement which sprung from his authority to the authority itself, in which the arrangement originated. Hence the strong and pointed terms, in which the Saviour here exposed and corrected the mistake, as gross as it is common, into which our inquirer fell. Under his construction filial piety was a "dead" affair, which "the dead" might well be left to dispose of according to their taste and ability. Those who were to be intrusted with the task of burying were "dead" in the same sense as the worthless rubbish they might be expected to inter. They habitually violated the Laws of their existence. In their aims and activity they were at variance with the principles on which their nature was constructed. They were one thing, constitutionally; quite another, historically. The Human of the former was perverted in the latter into the Animal. How, then, could the former manifest itself-how even exist in the latter? The Humanity which they had inherited was overborne and overwhelmed by the passions which they had cherished. They were "dead," therefore; so far as the exercise, enjoyment and manifestation of their proper personality-of their true selves were concerned. Nothing could proceed from them which did not bear their image. Their own impress they could not but leave on whatever they might produce. And they could not be expected to occupy themselves with any task or attempt which was foreign to their character. It was fit and proper that the interment of "their own dead" should be committed to their hands. With all propriety might the remains of those who had departed this life be described as in the text, as appropriately the "dead" of those who had suicidally trampled on every thing vital and characteristic in the nature by which they were distinguished. "Their own dead" these might well be reckoned. For disease, under every type-death, under every form, is the natural result of the violation of the Laws of our existence. This is the exclusive origin of whatever renders our departure from this life repulsive and frightful of whatever makes death "the king of ter rors." But for this, the conclusion of our terrestrial existence would be anticipated with delight, and would be effected under influences and circumstances altogether grateful and inspiring. To every skull and crossbone in the world the disloyal and rebellious have a natural claim. Such relics, wherever found, and in whatever condition, are all "their own," fitly and inalienably. All the institutions and forms which the all-wise Father has introduced for the benefit of mankind, were constructed on the same principles as our com. mon Humanity. How could they otherwise be adapted to our improvement and welfare? They were adjusted to the nature which we have inherited; and are there fore called human institutions. So far as they are what the names they respectively bear represent them to be, they are each an embodiment and manifestation of some constructive principle. This is the soul and the substance of the institution in which it inheres. this the institution is indebted wholly for all the healthful tendencies with which it may be pregnant-for all the kindly influences it may be adapted to exert. Its happy bearings and good results in human history have here their origin. Of this principle the institution is a symbol and an expression. Bereft of this principle, it becomes dead and worthless. It ought, as soon as possible, 'to be buried-amidst other worthless or noxious rubbish. To Civil Government is fitly regarded and described as a human institution. That it is in its origin, nature, tendencies. It is designed and adapted to define and defend human rights-to describe and commend human duties to illustrate and promote human welfare. Righteousness is naturally the principle whence it derives its significance and power-to which, in all its objects and arrangements-its aims and measures, it carefully adjusts itself. Under its proper character— -with its natural influences, it is immeasurably, unspeakably a benefit to mankind-a God-send of inestimable worth and dignity. It is a reflection of the Eternal Throne. It is a shadow of the Infinite Majesty. It is worthy of warm complacency-of lively confidence of profound veneration-of cordial, liberal, grateful support. But bereft of its constructive principle, it falls worthless to the ground. It is no longer a human institution. Its influence is no longer healthful; it is hurtful. It has forfeited all claim to our respect and confidence and support. It is thenceforth a "dead” affair-"good for nothing"-" to be cast out and trodden under foot of men." In the sphere of Ecclesiastical thought and endeavor, various forms, arrangements and usages solicit attention. They are more or less appropriate more or less striking-more or less imposing according to the origin whence they may have sprung, or the circumstances in which they may appear. They are often the result of intense thought and exhausting effort-are often showy and expensive. In almost every community they are prominent among the objects which are pointed at as worthy of observation and study. From them some of our most cherished recollections and impressions were derived. Nor are they, when truly what they claim to be, unworthy of the deep interest which they awaken the warm admiration which they excite. Their main design, their grand purpose is to set forth and explain and commend the principles, designs and |