The mourner directory, guiding him to the middle way betwixt the two extremes, defect,…The mourner directory, guiding him to the middle way betwixt the two extreams, defect,…

Secondly, Defect of Sorrow, where there is true cause of Sorrow, is a falling short of the exercise of those Affections, which God himself hath implanted in our Hearts. Why hath God given us the Affection of Love, but that it may be set upon objects of Love? And the Affection of Delight and Joy, but that we may rejoice when God affords us matter of Joy? And why the Affection of Grief and Sorrow, but that we should duly grieve when his dealings with us call aloud, and provoke us to it? And if Losses are causes of, and calls to Sorrow; what greater loss in things below, than the loss of such as should be dearer to us than all things here below? Religion doth not destroy Nature, but rectify it. Grace doth not abolish natural Affections, but directs them to their Objects, and keeps them in their due Proportion, that as they should not be excessive, so not defective in their measure.

Secondly, Defect of Sorrow, where there is true cause of Sorrow, is a falling short of the exercise of those Affections, which God himself hath implanted in our Hearts. Why hath God given us the Affection of Love, but that it may be set upon obj•cts of Love? And the Affection of Delight and Joy, but that we may rejoyce when God affords us matter of Joy? And why the Affection of Grief and Sorrow, but that we should duly grieve when his dealings with us call aloud, and provoke us to it? And if Losses are causes of, and calls to Sorrow; what greater loss in things below, than the loss of such as should be dearer to us than all things here below? Religion doth not destroy Nature, but rectify it. Grace doth not abolish natural Affections, but directs them to their Objects, and keeps them in their due Proportion, that as they should not be excessive, so not defective in their measure.

Thirdly, Love to, and delight in Relations while they live, must needs constrain our Sorrow ⟨p. 23⟩when by death removed from us. What is that which you truly and duly love, and delight in the enjoyment of, that you can forbear to sorrow for the loss of? Nay, if it be unduly loved (as a worldly Man doth his Riches) when lost, can sorrow be concealed? And shall not we be allowed to love near Relations, more than worldly Riches, and so to sorrow more for the loss of the one, than of the other. I do know what it is to meet with losses of the World; but I do not know that they did break my Sleep; but I cannot deny, but my late loss of one so near, hath kept mine Eyes waking in the deep silence of the Nights. How any should have due due degrees of Love to Husband, Wife, Parents or Children while they live, and not have equal Sorrow for them when they dye, is not easy for me to give a rational Account of. For if the Goodness of the Object beget love to it, the Absence of it excites desires after it; the loss of it must fill us with Sorrow for it. Want of Sorrow, when they are taken from us, doth argue want of Love while they were continued with us. If you groan not at their Death, there is room for this question; Were not you burdened with their Life? Did you look upon that Relation when alive, as one of your Enjoyments, when you do not look upon the Death of such a one, as one of your Afflictions? When Husband and Wife are known not to live in love, every one hath a Tongue to say,