A sermon preached at the funeral of Mr. Joseph Aleine by George Newton ...

Luke 23. 28.

Daughters of Jerusalem, weep not for me, but weep for your selves, and for your Children.

WHat Subject fitter for this sad Occasion then a Theam of Weeping? what Lan∣guage can we better speak, or more a∣greeable to the dark Providence that we are un∣der, then Sighs, and Cries, and Lamentations? how merciful was God to him, whom he hath ta∣ken to himself, and how severe to us, in this Stroke? and oh what hard and stupid hearts have we? should we be so insensible of Gods hea∣vy Indignation, and our irreparable Loss, as to give him just occasion to Complain, as in Jere∣miah 5. 3. I have smitten them and they have not grieved. You of this Congregation have reason to sit down in bitterness, because the Almighty hath dealt very bitterly with you. And to cry out as sometimes Joash did, over Elisha, 2 Kings 13. 14. My Father, my Father, the Charists of Israel and the Horsemen thereof: And as Rachel once to weep, and hardly to be comforted, because he is not: And for my own part I shall take up David's Lamenta∣tion over Jonathan, with David's Affection

2. Sam. 1. 26. I am distressed for thee, my brother, very pleasant hast thou been unto me.

But methinks I over-hear him, who being dead yet speaketh, calling upon us in our Saviours Words, Weep not for me. As for my own part, I have Rest for Labour, Joy for Sorrow, Peace for Trouble, Ease for Pain; I feel no aking Bones, no falling Fits, no strained Sinews, no Distorti∣ons, no Convulsions in the Grave. And for what I find in heaven you shall know when you come thi∣ther. My refreshing time is come, God hath now wiped clean away every Tear from my Eyes, and every drop of Sweat from my Face, and every sad thought from my Heart; And therefore I for∣bid your tears for me, Weep not for me. But if your swelling Passions must have vent, Consider whose the Loss is. Alass, it is not mine, but yours; And therefore turn the Stream into the right Channel, Weep not for me, but weep for your selves and for your children.

These were our Saviours words sometimes, in which he puts a stop upon the sorrow & the tears of those, who wept too much even at the Death of Christ himself. Dead he was in Law already, condemned by Pilate, delivered to the Roman Band, to guard him to the Place of Execution. Such tragical appearances are usually attended with a Multitude of Lookers on, and by how much the greater, and more remarkable the per∣son is who is to suffer, so much the greater is the Concourse. And hence it was that such a heap of people followed Christ, on whom the eyes of the whole Nation of the Jews were fixed though with different affections; Some to secure him

from a rescue, some to mock him and deride him, some to gaze upon the Prisoner, and to observe his carriage in his dead March, & some to see the Exe∣cution. Among the rest, there were a sort of people that bewailed his Death, of whom it is ob∣served that they exprest their grief in tears. I make no question there were men that wept, but because women usually have moister brains, and less command upon their passions, and so are more inclinable to vent their sorrow in a flood of tears then men, especially, because their passions are not much regarded neither; so that there was no fear or danger though they were free and open in their sorrow. Hence it is that there is no notice taken of any other tears but theirs, in the Verse before the Text, and that our Saviour turns him∣self, and directs his Speech to them in the words that have been read, Daughters of Jerusalem, weep not for me, but for your selves, and for your chil∣dren.

Now in this Speech of Jesus Christ we have e∣specially to be considered two things, a prohibi∣tion and a permission. In the first place we have the prohibition of our Saviour, in which he forbid∣deth them to weep, Daughters of Jerusalem, weep not for me. And in the second place we have his permission in which he alloweth them to weep; but weep for your selves, and for your children. And yet you see he doth not cross himself neither, he doth not here command and forbid the same things in the same respect but in relation to a diverse object. In relation to himself he forbid∣deth them to weep, weep not for me. In rela∣tion to themselves, he alloweth them to weep,

but weep for your Selves, and for your Chil∣dren.

The total final and irreparable ruine of Jeru∣salem was near at hand, our Saviour had it in his eye when he spake these words. He wept apace for this himself but a little while before, as you may see, Luke 19. 41. He beheld the City and wept over it. First he beholds it with his eye, and then his eye affects his heart, Wo and alass! saith he, (while in a pang of holy pity and compassion, the tears come flowing down his cheeks) If thou badst known even thou at least in this thy day the things which belong unto thy peace, but now they are hid from thine eyes. And therefore he alloweth them to weep for this, who were to have a share and porti∣on in that dreadful desolation. But for himself who willingly submitted to the death which he was leading to, and all the other circumstances of his passion who was beloved of him who had ap∣pointed and designed him to it, who was God as well as Man; and therefore able to endure it, and to overcome it too; and who was shortly to be rescued from the jaws of death, and so trium∣phantly to enter into Glory: He forbiddeth them to weep, weep not for me, but weep for your selves, and for, &c.

So that the purpose of our Saviour is not whol∣ly to suppress, but to rectifie their sorrow. They wept for him out of a childish kind of pity, but they wept not for their sins, nor the unseen cala∣mities that were about to come upon them. And therefore Christ endeavours to withdraw their sorrow from the wrong, and fix it on the right ob∣ject. And to this end he sh••ws them why they

should not weep, and why they should. Weep not for me, but for your selves, and for your chil∣dren. Two Observations lie before us in the Text. The first, That it is not unlawful nor unfit sometimes to express our grief in tears. The se∣cond, That we are very subject to misplace our grief, and to mistake the ground and object of our sorrow. I shall speak to these in order beginning with the first.

Doct. That it is not unlawful nor unfit some∣times to express our grief in tears.

We have our Saviours warrant for it in the Text, weep for your selves, and for your children. There weep and weep on. How often are we cal∣led upon to weep in Scripture? Oh what a cloud of weepers shall we find there, who are all wit∣nesses to this great truth! And some of them the wisest and the holiest mentioned in the Book of God, without exception. Our Saviour Christ himself the holy One, and the Wisdom of God. was a very great Weeper. He was a man of sor∣rows, not of a few, but many sorrows, Isa. 53. 3. You never read he laughed in all his Story, but you find he wept often. In the dayes of his flesh he offered up strong cries and tears to God, Heb. 5. 7. He wept for his beloved Lazarus, John 11. 35. And if we do the like on this occasion we have a great Example in our eye. He melted over poor undone Jerusalem with many tears, who had over-pass'd the day of her gracious Visitation.

Look up and down among the poor afflicted and distressed people of the Lord, & you shall find that tears have been as ordinary with them, as their daily food. Thou feedest them, saith Asaph, Psal.

80. 5. with the bread of tears, and givest them tears to drink. Tears were both their meat and drink, and it seems they had their fill of this Diet. This was the Legacy our Saviour left to his Disciples, ye shall weep, John 16. 20. It is observed of the Saints, they sow in tears, they go forth weeping, bearing precious Seed, Psalm 126. 5. Their time of sowing, is a time to weeping. They sow in showry weather, in a rainy time, the Seed they sow most commonly is steep'd in tears. Mine eye (saith holy David) is consumed with grief, Psal. 6. 7: He wept so much that he was shrivled up to nothing like a bottle in the smoak, as his own expression is, Psal. 119. 83.

You see then it is not unlawful, nor unfit some∣times to express our grief in tears. But you will ask me what those times are. I will tell you in a word. Sinning times, and suffering times, are weeping times. A word or two of these in or∣der.

1. Sinning times, are weeping times. And that whether they be sinning times, with others, or our selves.

1. Sinning times with others, must be sorrow∣ing times, with us. Our Saviours bowels rowl'd within him, when he look'd about, and saw the hardness of the peoples hearts, Mark 3. 5. Rivers of waters run down mine eyes (saith holy David to the Lord. Psal. 119. 136.) because men keep not thy Law. If they will not hear saith Jeremiah, Chap. 13. 17. My soul shall weep in secret places for their pride, and mine eyes shall vveep sore and run dovvn vvith tears. My Soul and Eye shall weep together. You shall observe that those whom God appointed

to be marked and singled out for preservation, in a common desolation, were such as sighed and cryed for the abominations of Jerusalem, Ezek. 9. 4. They did not only keep themselves from the abominations of the time and place on which the providence of God had cast them, but they mourned for them in others. They were not meere abstainers, but they were mourners weepers too, and so were snatched as fire-brands out of the burnings, and set as monuments of the mercy of God.

Brethren, if you desire to be preserved in times of common desolation, when the Judgments of the Lord are abroad upon the earth, and on the places of your habitation, and to be safe in the day of his anger, work your hearts to this tem∣per, while other men are sinning, be you mour∣ning; While others are committing horrible abo∣minations; be you lamenting and bewailing them, sighing and crying for those abominations. That when God comes to visit, he may find the sighs breathing from your hearts, the drops runing down your cheeks, and all about you wet with tears.

2. And as sinning times with others so our own sinning times especially, must be our weeping times. Though David were a good man, yet he was a great sinner, and so he was a great weeper. In Psalm 6. 6. we find him even drowned in tears. All the night long (saith he) I make my bed to swim, and water my Couch with my tears. An Hyperbolical expression of un∣measurable weeping. So, Mary Magdalen had much forgiven her, and thereupon she loved

much, and wept much. Yea she made a bath of tears, in which she washed the feet of Christ, Luke 7. 37. It is observed of the people of the Jews, that when they had surveyed their mon∣strous sins, they drew forth water (out of the Fountaines of their guilty eyes) and poured it before the Lord, 1 Sam. 7. 6. When once their hard and rockie hearts were smitten with remorse, they melted into tears. They wept by Buckets, not by Drops. It is a woful frame of heart, when men can sin, but cannot sorrow.

2. As sinning times are weeping times, so suffering times are weeping times. And that whether they be suffering times with others or our selves.

1. Suffering times with others, must be sor∣rowing times with us. We must weep with them that weep. The Holy Ghost himself takes notice of it, as remarkable, in Nehemiah Chap. 1. 4. that when he heard of the distresses of his brethren, he sate down (as one astonied) and wept and mourned certa••n daies. Ând Jeremiah cryeth out in such a case, Oh that my head were waters (nothing else) and mine eyes a fountain of tears, (both eyes one fountain) that I might weep day and night (without cessation) for the slain of the Daughters of my people. It is our du∣ty, to remember them that are in bonds, as bound with them, and them that are distresed, and broken and undone, as if we our selves were broken and undone with them. Oh let it not be said of any of us, that we swim in pleasures, while our brethren swim in tears. That we have lain up∣on our costly beds, and stretched our selves

upon our couches, that we have eaten the Lambs out of the flock, and the Calves out of the stall, that we have chanted to the Viol and invented instruments of musick to our selves, that we drink Wine in bowls, but are not greived for the affliction of Joseph, Amos 6. 4, 5, 6.

2. And as when others are afflicted, so when we our selves are so, it is a proper time to weep. The poor distressed Church draws up a cato∣logue of all her troubles, Lamentations 1. 12. &c and then concludeth at the 16. Verse, for these things I weep, mine eye, mine eye, runeth down with water. Yea she complains that she had wept so much, that her eyes did faile with tears, Lam. 2. 11. I might give you other Scrip∣tures, where you shall find them flowing abun∣dantly on such occasions. But this may satisfie to shew you, that it is not unlawful, nor unfit, somtimes to express our greif in tears. And what those weeping times are? times of sinning, and times of suffering, either with others, or with our selves.

Vse 1. They are mistaken then, who think it an unworthy and unmanly thing to weep, to to drop a tear at any time, as if it argued feeble∣ness of mind, and imbecility of spirit. How many dareing Galants are there in the world, who despise Gods mourners, and look on such as weep, for the abominations, or the desolations of the times; as a company of poor weak low souls. And yet Hezekiah wept, and David wept, even till he drowned himself in tears; who not∣withstanding was as gallant and as brave a man, as ever lived. The wise man tels us, that there

a time to weep, Ecles. 3. 4. And where saith he of mourning thou art mad, and of sorrow, what is it that thou doest? as he doth of joy and laughter. Where, do you find a blessing poured out on laughter, as you do on tears and mour∣ning? There are but nine Beatitudes and this is one, Blessed are they that mourn, for they shall be comforted, Matth. 5. 4. And therefore they deceive themselves, who scorn mourners, and labour to put on that Apathie and Indolence, which is so much commended by the Stoicks; Who think it is their Patience, and insupera∣ble Fortitude of mind, to be disquieted with nothing, neither sins, nor sufferings, so far at least, as to shed tears. There Patience is it? No, 'tis their senslesness. I have smitten them and they have not greived, saith God of hardned Israel, Jer. 5. 3. It is not Patieuce but Stupi∣dity, that he bewaileth there in that people.

Vse 2. What shall we think of those who have no time for tears, or sorrows: They spend their daies in mirth, and pleasure, and chase away all sad thonghts from their hearts be the occasion what it will, or what it can; These are merry men indeed, I wish they would but sad∣ly lay to heart these few Considerations, and I shall pass on to a third Use.

1. It is a foollish thing, to melt away in mirth and laughter, especially at such a time, when there is nothing upon every side but cause of sorrow. No question they conceive it is their wisdom to be lively still, however matters go, and to drive away sorrow from their hearts. But what saith Solomon, the wisest man that

ever lived, Eccles. 7. 4. The wise mans heart is in the house of mourning. If his body be not there, yet his heart at least, is there: But on the other side, the heart of Fools is in the house of mirth. You know they use to paint Fools laughing, and Wise Men, with a serious grace composed look. And surely there is something in it, but the Fool hath not the wit to pick it out.

2. And as it is a foolish thing, so it is a sinful thing, to give onr selves to mirth and laughter when God calleth us to sorrow. It is a sin which God doth hardly, (if at all forgive,) we find that he hath sealed the Committers of it up to wrath, and bound the guilt of this Iniquity upon their souls never to be removed again. That is a flame∣ing sentence which we find, Isa. 22. 12. They were formidable Judgments which the Lord had threatned, and actually inflicted on the Jews. And thereupon he looked they should have car∣ried and demeaned themselves like Mourners, like men that were extreamly sensible of his displea∣sure, and much affected with his hand upon them. But they despised and slighted all, and gave them∣selves to mirth and pleasure, and swaggered in a braving way. And what was the event and issue of it? Surely this Iniquity shall not be purged from you till you die.

3. And as it is a foolish, and a sinful thing, so it is a dangerous thing. There is a fearful woe de∣nounced to such as laugh; for they shall mourn. The Lord will one day turn their vain and foolish mirth, to weeping and lamentation. It will be Gall and Wormwood in the latter end. They that are always making merry, and never grieve

at the distress of the Church, they shall go captive with the first, as God denounceth, Amos 6. 7. Who∣ever escape they shall be sure to have their por∣tion. The Lord Will set them in the front to un∣dergo the sharpest brunt, and the most fierce en∣counter of his vengeance. And though they bear it out a while, the Lord will surely meet with them another day, when they shall have their por∣tion there, where there is nothing else but weeping and wailing, and gnashing of teeth. They that do nothing else but laugh in this world, shall do no∣thing else but weep in that to come. And all their carnal joy will prove like crackling of thorns under a pot, soon in and soon out, and flashes of light∣ning before eternal fire.

Use 3. And therefore in the third place, since there are times to grieve, and to express our grief in tears, let this be a Caveat to us not to look for too much joy in this world. Let us not cast too much upon it, lest we be disappointed and deceived. It's that we are very apt to cozen and delude our selves about, when we are on a merry pin, and flourish in a prosperous estate, it is our manner to conclude that we shall never have a storm again, and that this happy time will never end. And so we run upon a double inconvenience, we grow remiss in making preparation for a time of sorrow; and when it comes upon us unexpected it cuts the deeper, and disquiets us the more. How often shall you hear it from the mouths of some, when any heavy Cross befals them, alas they never dream'd of this, they never look'd to see this dole∣sul day. The weaker and unwiser they. Did they not know what they are, born to trouble, as the

sparkes fly upward, so that they have a natural ten∣dency to it? that they are wandring in a vale of tears; In which they must look out for many storms. It was a pretty Speech of Seneca, Dolor & voluptas invicem cedunt, brevior voluptas; Joy and sorrow have still their turns and entercourses here, but joy (most commonly) hath the speedi∣est dispatch. And therfore in the midst of joy, let us be wisely casting upon times of sorrow, and making preparation and provision for them. And that you may not faint either in the sense and feel∣ing, or in the apprehension and expectation of them; I shall drop down a few Cordials.

1. The times of tears and sorrow, are better for us then the times of mirth & laughter. And hence saith Solomon, in the fore-alledged Scripture, Eccles. 7. 2. It is better to go to the house of mourning then to the house of feasting. It is not a more pleasing good, but it is a more profitable good; though it be not more delightful, yet it is more beneficial to be where there are tears and lamentations, then to be where there is nothing else but laughter. And that upon these two Accounts.

1. Times of grief and tears, prepare for grace. They sit us for the work of holiness upon our souls. They settle us, and fix us, and make us capable of good impressions. When there is no∣thing else but mirth, we have light and frothy spirits, our fancies rove, our thoughts and our ima∣ginations wander: But when the Lord presenteth nothing else before our eyes but tears and lamen∣tations, this calleth home our thoughts, it renders us unto our selves, and makes us fit for holy mo∣tions. We see it by experierience, that the very

men, who when they are upon a merry pin, are sensless and incapable of any good, they have such vain and foolish hearts: when they are brought into a melting frame, then they are mild and tame as lambs, then they are pliable and flexible, and tractable; so that a little child may lead them, If you visit them, if you counsel and advise them for their good, then you shall have their ears, and hearts too.

2. And as the times of grief and tears prepare for grace, so they increase and further grace. Grace will spring and grow the more for such showers as these are. It prospers better in a moist and wa∣tred then in a dry and barren soyl. And if you search the sacred Story, you will find the greatest Weepers to have been the greatest Saints. As David, Peter, yea, our Saviour Christ himself. Indeed this precious Seed delights to have such dews as these; the Seed of Prayer, of Repentance; yea, that Immortal Seed, the Word of God, doth best when it is sown in tears. When we repent in tears, our hearts relent and melt most. When we preach and pray in tears, we move our selves and others most; — Si vis me flere dolendum, — Est prius ipse tibi. This Seed when it is watred thus springs up the faster, and bringeth forth the more plentiful increase.

2. These times of grief and tears will end at last, and end in joy. You shall weep (saith Christ to his Apostles,) but your sorrow shall be turned into joy. They that sow in tears shall reap in joy; and he that goes forth weeping, bearing precious seed, shall doubt∣less come again with rejoycing, bringing his sheaves with him. There is no doubt no question to be

made of that, and therefore it is bound with an Asseveration, which takes away all scruple from it, he shall doubtless come again with rejoycing, bringing his sheaves with him. It is the custome every where to have good chear, and to be merry when they reap. So it was among the Jews, as you may see Deut. 16. 13, 14. And therefore this is used in Scripture to express the greatest joy, Isa. 9. 3. They shall rejoyce before thee according to the joy of harvest. So though the Christian sows in rainy weather, in a weeping time, all shall be sweet and calm, and fair, when the reaping time comes. He shall sit down with Abraham, and Isaac, and Jacob in the Kingdom of Heaven, feeding on the hidden Manna, and drinking of the pure and chrystal River of Water of Life, proceeding from the Throne of God, and of the Lamb, and there they shall be merry altogether. When once he comes to Gods immediate presence, he shall have joy, full joy, yea, the fulness of joy, Psal. 16. last. In his presence is fulness of joy and pleasures for ever∣more.

3. The joy that is to come will pay for all. It will be such, so plentiful and overflowing, that it will make a full amends for all your pre∣sent tears and sorrow; It will quite overcome the sense, and the remembrance of them. Alas, our trouble here is nothing, in comparison, it is a light and easie Burthen. Our affliction is but short, it continues but a moment; but the time is drawing nigh, when this little light sorrow, shall be wholly swallowed up in endless and unutterable joy. This short affliction which lasteth but a moment, shall end in everlasting and

unmixed pleasures, 2 Cor. 4. 17. It worketh for us, a far more exceeding and eternal weight of glory: Oh what transporting comfort is there many times, in reaping the first fruits of the Spirit, that we are ready to cry out! if the first fruits be so sweet, what will the Harvest be? If the earnest be so great, what will the Possession be? When we shall be filled and satisfied, with the de∣lights that heaven yields to all eternity. I could say as Peter once, It is good to be here, let us build Ta∣bernacles here. But I must hasten to another Ob∣servation.

Doct. That we are very subject to misplace our grief, and to mistake the Ground and Object of our sorrow.

So did these Daughters of Jerusalem you see, they wept where they should not, and they wept not where they should. And therefore Christ corrects their sorrow in the Text; Daughters of Jerusalem, weep not for me, but weep for your selves, and for your children. A great part of the sin, and corruption that hath invaded humane nature, consists in the disorder and distemper of our passions and affections; and lies especially in two things either when we miss the right object, or trans∣gress the just measure: when they are either ill placed, or ill proportioned: When we mistake in either of them, When we are troubled where we should not, or too much troubled where we should; we are much to be condemned: And both of these we are very subject to. The first is pertinent to our purpose, we are extreamly apt to grieve and to be troubled where we should not.

It is no wonder that we find Esau faulty here, mistaking in the object of his sorrow: He sought Repentance, and sought it carefully with tears; as you may see, Heb. 12. 17. But what Repentance did he seek with tears? Alas he missed his mark, he sought not his own, but his Fathers Repentance; feign he would have his Father to Repent of his pouring out the blessing on his younger brother Jacob, and consequently to re∣voke it, and to call it back again: But when he saw that was not to be done, and heard his Father say, I have blessed him, and he shall be bles∣sed, he lifted up his voice and wept, Gen. 27. 38, Yea the Apostles and Disciples of our Saviour Christ himself mistook in this, that they mis∣applyed their sorrow. They were extreamly grie∣ved and troubled that Christ was ready to depart, and to withdraw his fleshly presence from them: whereas he tells them plainly, It is expedient for you that I go away, John 16. 7. It is not only ex∣pedient for me, but it is expedient for you; so that here was no real cause of grief and sorrow. And hence our Saviour puts a stop upon it, John 14. 1. Let not your hearts be troubled, q. d. I see that you misplace your grief, Come it must not be so; I will not have it to be so; let not your hearts be troubled.

Poor Mary was greatly at a loss in this parti∣cular, she stood beside the sepulcher of Christ weep∣ing, John 20. 11. Why what's the matter? The Body of the Lord is gone. Had she found him dead there, it seems she had been very well content: So that her grief and so row was in∣deed (although she did not understand it, and

intend it so) that Christ was Risen. She should have wept over an unbelieving heart, (that doubted of the Resurrection of her Saviour) and not over an empty Grave, from which his Body was deliver'd; God having loos'd the pains of Death, because it was not possible that he should he holden of it, Acts 2. 24.

I might add other instances, but these may satisfie to clear the point; That we are very subject to misplace our grief, and to mistake the ground and object of our sorrow: And there are two especial causes of it. viz. Either because our understanding is misled, or our Af∣fections are mislaid.

Reas. 1. Somtimes we are very Subject to misplace our grief, because our understanding is misled. We do not Judg aright of that, which is Indeed the only, or the greatest cause of trou∣ble. Some apprehend their tears are fitter to be spent on their Afflictions, then their sins: They see no great hurt in sin, but they feel much in Affliction; Affliction is a grievous thing to them; but corruption is not so. There is a principle in Nature which makes a man averse from penal evil, but there is none at all, that maketh him averse from sinful evil: So that a man needs nothing else but Nature to make him sensible of penal evils of Afflictions, but he needs more then Nature, to make him sensible of sin: And h••••••e it is, because the greater part of men have nothing else but Na∣ture in them, that they are so exceedingly af∣fected with the one, and so regardless of the other.

Now these Affections follow apprehensions, as they always do; They are mistaken in their judgments, and so they misapply their passions: They look upon their sins as small matters, but they amplifie their troubles and afflictions, as he in the Poet, I am ten times, twenty times, an hundred times miserable; And hence they weep for their Afflictions and will not be comforted; while they have not a tear to spend upon their sins; And this in probability was Israels case, Jer. 30. 15. They were extreamly troubled at the miseries that were upon them, but they were little troubl'd at their sins; They cry'd because of their Afflictions; they did not only sigh and mourn and grieve and weep, but more then so they cry'd aloud; which shews extemity of sorrow: But we hear nothing of any sorrow sor their sins. And therefore God comes in and interrupts them, why what's the matter with you, can you tell why you take on in this fashion? Why criest thou for thine affliction? thy sorrow is inourable, for the mulitude of thine Ini∣quity: because thy sins are increased.

And so for penal evils, they mistake there too; They think that temporal Judgments, are greater and heavier then spiritual Judgments: They take the bodily plague, to be worse then the plague of the heart: a famine of corn, then the famine of the word; and so they grieve more for the one, then for they other; and they had rather lose their Saviour, then their Hogs: That is the first reason then, why we misplace our grief, Because our understanding is misled.

2. The second is, Because our Affection is

mislaid, I mean our love; For love is the com∣mander of our other passions: It is the first and great wheel of the soul, that carries all the rest about, and governs them as it pleaseth. Love is the strongest of the passions and Affe∣ctions, and therefore all the rest yield to it, and are greatly sway'd by it: And by this means it comes to pass, that if we misplace our Love, we are in danger to misplace our sorrow: For we shall surely grieve for that most, which we love best, whether it be best or not. Oh what a deal of vain unnecessary sorrow, do many throw themselves into, by misapplying this Affection! Their love is settled where it should not be, or it is stronger then it ought to be, to such a friend, to such a comfort, to such a relation, and when they find a disappointment by the removall, or the chang of that which they have set their hearts too much upon, their grief is answerable to their love. Strong affections (especially when they miscarry in the object of them) do cast men in∣to strong Afflictions.

Oh how was David overcome with the death of Absalom! though yet indeed, the cutting of him off, was a great and signal mercy, to him∣self, and to his people. And therefore Joab even rates him for it 2 Sam. 19. 5. and following verses. Saith he, Thou hast sham'd this day the faces of all thy servants who have sav'd thy life, and the life of thy Sons, and of thy Daughters, and thy Wves: Since thou hast lov'd thine Enemies, and hated thy Friends, and hast declar'd this day, that thou regardest neither Princes nor Servants: And I perceive that if Absalom had lived, and all we had

died this day, it would have pleased theewell. You see the reason of his immoderate & overflowing sor∣row for him, was his inordinate Affection to him: Which was so out of measure great, that when he heard the news, his passion wrought, and he was hasting to a room to give it vent. But alas, he cannot hold till he come thither, but dis∣charges at the stayrs as he is going up, 2 Sam. 18. 33. He wept as he went and said, O my Son Absalom, my Son, my Son Absalom, would God I had died for thee, O Absalom, my Son, my Son. You see then both that, and, why, we are so rea∣dy to misplace our grief, and to misapply our sorrow.

Use. The application of the point shall be for Caution, and Direction, both together; To watch our hearts against it, that so we lay not out our tears amiss: Be circumspect that you do not misplace your grief, and that you do not mistake the ground and object of your sorrow; like these poor Daughters of Jerusalem, who wept where they should not, and wept not where they should. Oh what a deal of grief do some men waste away, when there is no cause at all! How do many men take on, when they are crost in prosecution of their lusts, and hindred in their sins, which is indeed a great mercy? Oh what floods of tears do some men pour out upon a petty slight occasion, at a trifling accident!

Beloved, tears if they be shed aright, are pre∣cious things; God puts them up into his Bottle, as if they were of great value; And yet some lay them out on nothing: How will they weep, and grieve, at any disappointment in their small

affairs, any miscarriage in their business, any little petty loss, any unkindness from their friends, or neighbours, any affront or provo∣cation in the least degree; nay if they be but crossed of their wills; though it be best indeed they should: All their sorrow is bestowed on little trifling inconsiderable things. Why, my beloved, have ye not other manner of things then these to grieve for? what think you of your own sins, with all their bloody aggrava∣tions? what think you of the horrible Abomi∣nations, and woful desolations of the Land? and of all the wrath of God, that hath been lately manifested and reveal'd from Heaven against us, more wayes then I am able to express? I might be very large in shewing you particularly and distinctly, both what you should, and what you should not grieve for; and giving you directions from the word of God about it. But because the time spends, and I would not be prevented of that which I have principally in my eye, I shall pass over many other things that so I may apply my self to the occasion.

Methinks I see the clouds gather, and return after the Rain: And out of question many of you are come hither with a sufficient stock of sorrow: your hearts are full of grief, and your souls full of trouble, and your bottles full of tears, brim full. You have drawn water, and are ready to pour it out before the Lord this day. My work shall be to guide you, and direct you (with our Saviour in the Text) how to be∣stow these tears and how to spend this sorrow, that you may not weep in vain, I say to you as

Christ doth to the Daughters of Jerusalem (with a little alteration) weeep not for him, whom the Lord hath taken from you, but weep for your selves; and for your children.

1. Weep not for him. I know the loss of such an Able, Faithful, Painful, Zealous Minister of Christ, as he was; ought to be very much be∣wailed; Men of such hidden worth as he had in him, and of such publick use and service in the Church, should not be raked up in their Graves, without tears, and lamentations: Jo∣ash a wicked King wept for a good Prophet, and that with very great affection, 2 Kings 13. 14. He wept over his face and said, My Father, my Father the Chariots of Israel & the Horsmen thereof. And if you mark the carriage of the Saints, when such as he (I mean our dear and worthy Brother) have been taken from them, it would warrant all the tears you have to spend on this occasion. In the first of Kings 13. 30. you find a Prophet, burying a Prophet, and melting over him when he Inter'd him; He laid his Carcase in the Grave and mourned over him, and said Alas my Brother! How solemnly did Israel lament the death of Samuel, & made their grief as remarkable & pub∣lick as their loss, 1 Sam. 25. 1. It is observed of Ste∣phen that he was carried by devout men to his burial with great lamentatiou, Acts. 8. 2. And God forbid that such an one as we have lost, should die away, as if he were not desired; that he should steal into his Grave, as if there were no notice taken of his Death. No my Beloved, weep, and weep on; sit down and weep till you can weep no more; yet still I say, weep not for him.

Your loss is unaccomptable indeed, and time perhaps will shew it to be greater then as yet you see. But tell me my Beloved, is he a loser any way? Nay, is he not an infinite gainer? Is not this best of all for him? Indeed to have continued in the flesh was better for you; as the Apostle states the case, when he was straightened, Phil. 1. 24. But for him it was far better to be dissolved and to be with Christ. Now he enjoys a full deliverance from all Corruptions, all Temptations, all Afflictions: A full return of all his prayers, and breathings after God and Christ, in which he was trans∣ported, when he was drawing near his glory: A full reward of all his tiring and incessant la∣bours. Oh blessed soul! you know a voice from heav'n hath said, Blessed are the dead, that die in the Lord, for they rest from their labours, and their works follow them. Therefore I say weep not for him.

There is one thing I must confess that makes this providence the sadder to us. You know it is the Prophet Davids Prayer, Psalm 102. 24. O my God take me not away in the midst of my daies. The Lord indeed hath taken him away in the midst of his daies, and in the midst of his Mini∣stry. But is he gone to heaven too soon? too soon indeed for you, but not for him. Is he got home to his Fathers house too soon? Is he with God and Christ and Angels and glorified Saints too soon? What, doth he wish that he were back again with you? Hath he his everlasting Rest too soon? His glorious recompence too soon? Brethren, he wrought apace you know, while he had strength, and finished the work that

God had given him to do, betime. So that it is no wonder though he hath his wages early, sooner then such dull heavy slugs as we are. His life was short indeed, though filled up with grace and duty, and God hath made but an exchange of an eternal one for it. He was a burning and a shining light; burning with enflam'd affections, till the oil was spent, and shining in an exem∣plary conversation. But this lamp is not extin∣guished, but only lighted up, to flame and shine in a more glorious place. And there he shall shine forth as the Sun, for ever and ever. So that I must say still, weep not for him.

2. But you will ask me, for whom shall we weep then? I answer, for your selves, and for your children.

1. Weep for your selves. The Lord you see hath made a woful breach upon you, as it is said of Uzzah, 1 Sam. 6. 8. And that your hearts remain unbroken, they are unsutable to this heavy dispensation. God hath remov'd his ho∣ly faithfull servant, not into a blind corner, but into a dark pit. The grave hath newly shut her mouth upon him, he is gone hence to be no more in this world: You shall behold him now no more in the Land of the living: Your eyes shall see your teacher here no more for ever: You shall now be no more enlightned with his clear instructions: No more enliven'd with his zea∣lous exhortations: No more quickned with his fer∣vent prayers: No more warm'd with his hea∣venly discourses: No more ehear'd with his sweet consolations: No more guided by his holy Example. The Lord hath made him up among

his Jewels, because indeed we were not worthy of such a precious Gemme as he was: He hath in anger and displeasure pluckt away one of our Pillars, as if he meant the house should fall. And shall we be insensible of such a stroke? Shall we have tears enough to wast upon our petty losses, & not have a tear to spend on this inestima∣ble & irreparable one? Brethren, you are allow'd to weep here, though not for him, yet for your selves: And that especially in two respects.

1. For the sins that you have done, for they have made this sad work. They are the true and real cause of all your losses. They are your sins that hinder good things that they come not to you; or take them quite away when they are come. If God carry you aside into a Wilderness and strip you naked there of any mercy; as if he meant to Iash you to the purpose; your ways and your do∣ings have procured you these things; such is your wickedness. Believe it you have sinned, some way or other, against the mercy which the Lord takes from you: They are our sins against the Ordinances of the Lord, that cause the Lord to take away our Ordinances from us. They are our sins against the Ministers of Christ (in that ca∣pacity as Ministers) that provoke him to remove our Ministers from us, Yea many times to take away the Candlestick and Light together. You may take up the Lamentation of the Church this day; The Crown is faln from our heads; wo to us for we have sinned. They are our sins that Weaken, and impair and kill our Ministers, who are indeed the Churches Crown, and the glory of Christ.

Sometimes we overvalue them, and then we kill them with kindness. Sometimes we under∣value them, and then we kill them with neglect, and make them do their work with grief: Some∣times we are untractable, and unthankful, and unfruitful; and God calls away his workmen out of the Vineyard that will yield no better fruit. Nay sometimes we decline, and grow remiss, and cold, and flat, we lose our love to God and Christ, and then he takes away our Beloved comforts from us. And let me tell you, some of you have backslidden grievously, and son∣sibly abated of your former zeal and holiness and strictness in the ways of God. Yea, sinned scandalously to the dishonour of Religion and the Gospel: This greived our dear Brother, who will grieve no more now; I had it from his mouth and pen, how tenderly he took some late miscarriages, and how near they went to him: These things brought him low among you, who was low enough before; and made him to bewail many who have manifestly sinned, and have not repented, as the Apostle speaks, 2 Cor. 12. 21. Oh how it woun∣ded him, after so many labours and so many sufferings, for your establishment and confirma∣tion; to see such declinations and backslidings. He might have said with the Apostle, 1 Thess. 3. 8. Now I live if you stand fast in the Lord, If not I die; and dead he is.

Oh my dear friends, what have your sins done? what hath your barrenness, and your unfruitfulness, and your Backsliding done? I

know you lov'd him with a very high affection, and have made it to appear in many outward declarations to your great praise. But the best way to shew your love to the true Ministers of Christ, who seek not yours, but you; who seek not profit and applause, but Fruit; is to bear their just reproofs and to be amended by them; to hear and obey them in their regular directions; to follow all their good Examples: for the Ministers of Christ are Samplers to the flock, & Samplers must be wrought after. And in a word, to bring them in the return of all their labours, in holiness and holy walking; that they may see the travel of their souls and be satisfied. Nothing but this will satisfie them, and make them do their work with Joy. I know you lov'd him, as there was cause enough you should; but say in truth, have you Improv'd him? I am assur'd that many of you (a considerable number) have Improv'd him to the utmost of your power. That you have made the most you could, of his indefagatible and incessant pains among you. That you have ga∣ther'd up the very Fragments of the Bread of life, and pik'd up the very Crums, that nothing might be lost. That you have eyed his exemplary Conversation, and walked according to your pat∣tern. And this I make no question is no small comfort to you in this doleful day. But have you all done this? Are there no secret Stitches at the hearts of any of you, upon this considera∣tion? He spent his strength indeed among you, he wasted and consumed himself, that you might flourish. But tell me have there been answerable

fruits among you, of holiness and obedience? when he fed you, have you prosper'd? he got a poor lean wither'd Body, that you might have fat Souls. And are you all fat and well likeing? Oh what lean souls have some of you, who have attended on his Ministry, even to his dying day? How hath your rich and fat pasture been cast away upon you? So that our Brother might have said (in reference to many) as the Prophet did, I have spent my strength in vain. However he is glorious with his God. But I am very much afraid that many of you, will find this holy Wit∣ness who is now ascended, Witnessing against you, when the day of trial comes.

Dear friends: Be not offended if I tell you, that your sins have had a stroke in the sickness, and the weakness, and the death of your deservedly beloved Minister. They were our sins that killed Christ; he was bruised for our iniquities, and broken for our sins: He bare our sins in his Body on the Tree. And so they are our sins, that kill the Ministers of Christ. You have often seen your Saviour slain before you, by and for your sins. Now you have seen a holy Minister of his, slain by the same hands. And yet your sins have still to do more such work, and the Lord knows where it will end. There is no Execution done upon them, who have done such dread∣full Execution in our view. Oh let your hearts break, and your tears run down, till your lusts be broken, mortified and destroyed; or else they will break you, and destroy you. If you have any love to Christ, to the Mi∣nisters

of Christ, or to your selves, you may see cause enough to weep, though not for our deceased Brother; yet for your selves, and for your sins. That's the first thing then, weep for the sins that you have done.

2. For the Judgments that now you may be like to suffer. To this our Saviour referth in the Text, Weep for your selves and for your children; That is, for the extremity of wrath and deletery vengeance, that is about to come on you and them. Even so say I to you my Brethren, with the Apostle James 5. 1. Go to now, weep and howl, for your miseris that shall come upon you. Oh let not that complaint of the Pro∣phet Isaiah 57. 1. be renewed against you, The Righteous perisheth and no man layeth it to heart, and merciful men are taken away, none considering that the Righteous is taken away from the evil to come. Our dear Brother now de∣ceased was a Righteous man, yea a Preacher of Righteousness. The Lord you see hath taken him away; oh what evil is to come! When such as he are hous'd, what dreadful stormes may there be like to fall? Brethren, the holy Ministers of God, are the peoples life-guard, The Chariots of Israel and the Hors∣men thereof, 2 Kings 13. 14. They are anointed Cherubs that Cover. They are a Shelter and a Covering from the storm and from the rain. Sometimes they are called Shepherds; and the business of a Shepherd is to keep and save the flock. Sometimes they are called Angels; and Angels are the

Guardians of the Lords people: They Guard, and Cover, and Protect a people.

Now this they do while they instruct them so to walk, that wrath may not come upon them while they Intercede with God, and stand up in the breach, to keep out the in∣dignation that is flowing in upon it. A praying Minister (and such a one have you lost) one that bare you on his heart continu∣ally before the Lord, (as Aaron did the names of Israel on his Breast-plate) I say a praying Minister, is a protection to the people. Its true, the fervent prayers of the meanest Saint are an Incredible defence to any place, to save it from the strokes of God. And therefore even they are stiled Intercessors, Isaiah 59. 16: Because they mediate with God when he is Angry, and by their zealous Supplications hold his hands. But yet however, though it be a certaine truth that God hath much re∣spect to the Petitions of his weakest Servants, yea though perhaps some private Christians may Excel a holy Minister in prayer; yet God hath more regard to the Intreaties of his faithful Ministers, who have a special charge, and Commission to be his Remembrancers for the good of that people, which he committeth to their charge; and their Petitions are of more availe and power with God both to procùre his Blessings, and avert his Judgments. Moses and Aaron among his Priests, and Samuel among them that call on his name; They called

upon the Lord, and he answered them, Psalm 99. 6. Why doubtless, so he heard the prayers of his other Saints. But these his holy Priests and Prophets had the Ear of God (as spe∣cial favorites have their Princes Ears) and could be heard and Answer'd, when others were denied Access and Audience. And this is not obscurely Intimated in that protestation of the Lord to Israel, concerning their ap∣proaching Desolation, Ezek. 14. 14. Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls. By which, he insinuates, that when the abso∣lute decree is once gone forth, it can by no means be revok'd, so he suggests withall, that if it had been feasible, these holy Pro∣phets would have done it (q. d.) were those three men in Israel, they would put me to it hard, and try me shrewdly to forbear the Land, I should be hardly able to deny them. He said he would destroy them, had not his cho∣sen Moses stood before him in the breach, to turn away his warth, Psalm 106. 23. Oh how did Moses stand against him, and bind the hands of the Almighty, when he was about to strike. So that the Lord intreats and flatters with him to let him alone, Exodus 32. 10. While such as Moses are Intercessors for a people, God forbears, he holds his hands, and restrains his indignation; as he that means to strike, observes what strength there will be likely to oppose him: And when he looks and sees, that there is no Intercessor, then

he goes on with his design, Isaiah, 59 16. Then his Arm brings salvation to him, and he puts on the Garments of vengeance.

Brethren you are in greater danger then you are aware, by the removal of your praying Minister: For you have lost one Intercessor, if any breach should happen between God and you. Yea you have lost your Covering, if a storm of wrath should fall. So that it may be said of you, as it was once of Israel when Moses was away, that you are naked; And what, are you in Laodicea's case indeed? do you not know that you are naked? Are you naked and are you not afraid? Are you naked and not ashamed? This would become a state of Innocence indeed; in which it was observed of Adam and his Wife, that they were both na∣ked, and were not ashamed, Genesis 2. 5. But will it suit with such a state of sin and danger, as the best of you are in? do you not find your selves uncovered? Have you no sense and feeling of it? especially at such a time as this, when the Judgments of the Lord are abroad upon the Earth, upon the Land, upon this very place in which you live, more waies then I am able to express. Alas, alas, you are uncovered, whether you know it: yea or no. And it is perhaps some mercy, that you are not quite uncovered. Here spend your tears, and you shall not misplace your sorrow. That is the first branch of Dire∣ction; Weep for your selves: For the sins that you have done, and for the Judgments that you may

2. There is a second yet behind, and I have done. Weep for your children. Weep not for me, saith Christ, but weep for your selves, and for your children. And why for them? Be∣cause their children were to bear a share, and suffer with them in the wrath that was about to come upon them, as you may see Luke 19. 43. For the daies shall come upon thee (saith our Saviour) that thine enemies shall cast a Trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee. Brethren if you have any tears lest, drop a few upon your Chil∣dren: you are not able to foresee what mi∣series your little ones may be reserved for: and verily their danger is increased as well as yours, by this stroke, For you have lost a Catechiser, as well as a Preacher; you know what care and pains he took, and what a gift and faculty he had in instilling holy know∣ledge into your children, and your little ones, while he had liberty in Publick, and strength with opportunity in Private. He took a very great delight to tamper with them, and to tole them on to the holy waies of God, by all the means that he was able to devise. It was his very last design (as he was alwaies full of holy projects) to take some Course, that children might be more generally Principled in the grounds and Fundamentals of Religion then they are. And I am very well assured, that many of your children, have such Liquor

poured into them by his means, that they will relish of it as long as they have a day to live, and it may be bless the Lord and him for it, to all Eternity. And therefore you have cause enough to weep that you have lost a Minister that was fit and apt to teach, not your selves only, but your children too, and make them know the way of the Lord. Not to feed the Sheep only, but to lead the Lambs too, and to bear them in his Bosome, as the expression is, Isaiah 40. 11. I have done with the Directions, Weep for your selves, and for your children.

And now for the close of all, I say a∣gain Weep not for him, his sorrow cer∣tainly, is turned into Joy, and therefore so let yours be also. He hath receiv'd that blessed Sentence, Well done good and faithful Servant, enter into thy Masters Joy. And let me tell you (I speak it upon good assurance) he went Triumphantly to Glory: an Entrance was ministred to him abundantly into the Heavenly Kingdom. As he drew nearer Heaven (till his Disease prevailed against his Reason) he grew still more Heavenly. When Grace and Glory were about to Joyn, Grace in him was most Glorious. Oh with what Ex∣tasies, and Ravishments of spirit did he fly away into the Bosome of his Saviour!

I have but one word to add, and it is that of the Apostle Hebrews 13. Re∣member him that had sometimes the Rule o∣ver

you, who hath spoken to you the word of the Lord, whose faith follow, considering the end of his conversation. And that was a blessed end indeed. Remember him, to follow him in all that was exemplary in him, whether concerning Faith, or Life, that walking in the holy way that he did, you may at last come to the happy end and place where he is.

FINIS.