from others in this respect, That they did not hold it lawful to dress
the Body of a Prince in a more costly Garment than others had, and as
_Cl. Salmasius apud Tho. Bartholinum de Latere Christi aperto_, p. 377.
observes, the Body of our Saviour was only wrapp’d in fine Linnen, his
Head in a _Sudarium_ or Handkerchief, and the whole swathed up from Head
to Foot, with Rowlers like to the Swathes of Children. _John Henry
Heiddegger in Dissert. de Sepult. Mort._ Sect. 30. divides this Linnen
into three sorts: _First_, A short piece, which was call’d _Sudarium_.
_Secondly_, A longer, nam’d _Syndon_. And, _Thirdly_, That which kept
both these on, bound up the Hands and Feet, and cover’d the rest of the
Body, was term’d _Fascia_ or a Swathing-Band. This seems clearly
intimated in the Gospel of St. _John_, 11. 44. _And he that was dead
came forth, bound Hand and Foot with Grave-Cloaths, and his Face was
bound up with a Napkin_: Therefore we are to understand, as the
Evangelist here speaks of _Lazarus_, that the Arms were laid close to
the Body, so that they almost reach’d the Knees, and afterwards rowl’d
up together with it; [Sidenote: Why the _Body_ should be _Cloath’d_.]
but it may perhaps be ask’d why the Body should be Cloath’d at all, and
why it might not be as well carry’d out Naked and uncover’d? To this
_Antonius Santorellus_ in his _Post-Praxis Medica_, p. 104. answers,
That all Nations have taught the Body ought to be Cloath’d, since no Man
has hitherto every been so immodest as not to be asham’d of his own
Nakedness; for altho’ this seems to signifie nothing to the Dead, who
are without Sense or Shame, yet because the Eyes of the Living are
offended at the Nakedness of the Body, all have for that Reason thought
fit to Cloath their Dead: Moreover, not only Deformity is thereby
remov’d from a Corps, but we thus procure as much as possible that it
may appear Comely, and besides ’tis more decent to see a Body Cloath’d
than Naked. On this account the _Greeks_ Cloath’d their Dead in white
Vests or Garments, [Sidenote: Why with _white Vests_.] by reason of the
purity of that Colour, White, according to _Plutarch_ in _Problem._
being alone sincere, pure, and no ways infected, so that the Dead seem
to be render’d in a manner simple, pure and separate from any mixture:
But at length a certain Luxury of Ostentation crepp’d into these Habits,
wherefore the _Spartan_ Law-Giver _Lycurgus_, order’d that Persons of
the greatest Valour and Worth should be bury’d in nothing but a red
Coat, which was the common Dress of Soldiers, and that the rest should
be deny’d even that; for he thought it wholly absurd and unreasonable
the Dead should be deck’d with superfluous Ornaments and Riches,
therefore neither Ointments nor Perfumes were us’d in that
Common-Wealth, being look’d on as conducing nothing to the Felicity of
the Dead, and therefore unworthy of the _Lacedemonians_ Gravity. Thus
St. _Jerom_ inveighs against them: _Cur & Mortuos vestros auratis
obvolvis Vestibus? Cur Ambitio inter Luctus, Lacrymasq; non cessat? An
Cadavera Divitum, nisi in serico, putrescere nequeunt?_ _Why do ye
Cloath even your Dead in Cloth of Tissue? Whence comes Ambition to
continue amidst Grief and Sorrow? Cannot a Rich Carcass, think ye, rot
out of a Silk-Covering?_ St. _Chrisostom_ also thus exclaims: _O inanem
Gloriam! Quantam in Luctu Vim, quantam Amentiam ostendit!_ _O empty
Glory! How does it exert it self in Grief, how discover its Madness!_
Likewise in _Homil._ 84. he thus writes, _Tu cum audieris Nudum Dominum
resurrexisse, cessa, quæso, ab insana Funeris impensa. Quid sibi hoc
superfluum vult & inutile Dispendium, quod ipsis, qui faciunt, plurimum
affert Detrimenti, Mortuis nullum Utilitatem vel Damnum potius?
Sumptuosa namq; Sepultura nonnunquam Causa est, ut Fures Cadaver
effodiant, & nudum & insepultum projiciant._ _Thou when thou shalt hear
thy Lord rise from the Dead, naked and unadorn’d, refrain, I beseech
thee, from thy vain Funeral-Expences. What signifies all this
superfluous and unprofitable Charge, which many times prejudices the
Living, yet never does any Good to the Dead, but rather Harm? For
oftentimes it happens a costly and sumptuous Interment, tempts Thieves
to dig up the Rich Carcass, and throw it out Naked and unbury’d._ Hence
St. _Austin_, speaking of his Mother, says, _Illa iminente Die, non
curavit Corpus suum sumptuose contegi_. _She with her last Breath did
desire her Body might not be splendidly Interr’d._ Notwithstanding this,
the aforesaid St. _Chrisostom_ approves the use of these Things in a
moderate way; for after he had so severely inveigh’d against them, he
thus concludes, _Non ut Sepulturam tollam, dico absit, sed Luxuriam &
superfluam Ambitionem_. _I am not for taking Burial wholly away, far be
that Thought from me, but I would have Luxury and unnecessary Ambition
retrench’d._
_Antonius Santorellus_ thinks the Body ought to be carry’d out cover’d,
as well in respect to the Living as the Dead, to the Living, lest they
may be offended by some small Perspirations of the Carcass, and to the
Dead; lest being uncover’d, it might be more liable to external
Injuries. For this Reason the _Egyptians_, who were wont to keep their
Dead publickly in their Houses, richly attir’d them in fine Linnen, and
adorn’d them with Gold and precious Stones; also painted them with
Hieroglyphicks, thereby setting them forth in the most noble manner.
Thus by such a kind of Cloathing as is us’d in Embalming, _viz._
wrapping in Cerecloth, _&c._ all other Inconveniencies are prevented,
nor can it be thought so great a Vanity to Cloath a preserv’d Corps as
one that is corrupt and putrifying; but we may allow it reasonable
enough to adorn such in a moderate way, suitable to its Quality.
[Sidenote: _Crowning_ the _Dead_.]
When the Body was dress’d, they Crown’d it, which Custom was first us’d
by the _Greeks_, _Lacedemonians_ and _Athenians_, from whom it descended
to the _Romans_: Now if the Deceas’d had, thro’ Valour in War, obtain’d
but any one of the honourary Crowns, it was put on his Head, and carry’d
out with him to his Burial; and this, to the end the Reward of Virtue
might in some measure be enjoy’d after Death. For this reason _Cicero_
observes, _Lib._ 2. _De Legibus_, That the Laws commanded that Crown
which was gotten by Virtue, should, without fraud, be put on him that
obtain’d it, and that such Ornaments of Praise belong’d to the Dead.
Other Persons were Crown’d with Chaplets of Flowers and green Branches,
such as Lillies, Roses and Violets, Olive and Bay-Leaves, and the like
precious Flowers and Plants. With these they likewise adorn’d the Couch
the Body was to lye on, as the _Jews_ did theirs with sweet Odours and
Spices, as we have before observ’d of King _Asa_, 2 _Chron._ 16. 14.
Also in like manner as we at this Day fill Coffins with the like
Perfumes, or for want of them, with sweet Herbs and Flowers, _viz._
Rosemary, Lavender, Marjoram, Time, Flowers of Jessamin, Orange, Lillies
of the Valley, _&c._
[Sidenote: Whence Deriv’d, and to what End.]
This Ceremony of _Crowning the Dead_, _Suidas_ thinks was either taken
from the _Games_, wherein the Conquerors were rewarded with Crowns of
Leaves, signifying the Dead had finish’d their Course, or was design’d
to express the unmix’d and Everlasting Pleasures the Dead were to enjoy
upon their Removal out of this sinful and troublesom World, for Garlands
were Emblems of Mirth and Rejoycing, therefore usually worn at Banquets
and Festivals. The same may be observ’d of Ointments and Perfumes, the
constant Concomitants of Gaiety and Joy. But whatever was the cause of
these Customs being so generally observ’d by the _Heathens_, it was not
approv’d by the Primitive _Christians_, but look’d on as little less
than Idolatry, as may be particularly seen in _Minutius Fælix_ in
_Octav._ p. 109. and in _Tertullian de Corona Mil._ Nevertheless,
_Antonius Santorellus_ in his _Post-Praxis Medica_, p. 151. says, _If
Crowns were invented as Ornaments, and to preserve Health, Pleasure and
Virtue, why may not the Dead be Crown’d? And since those who fought
boldly and strenuously, were among the_ Heathens _adorn’d with various
sorts of Crowns, why may not the_ Christians, _who fight for Eternal
Health, and overcome more powerfull Enemies (the Lusts of the Flesh) be
thought more worthy of such Crowns?_ Nor has it displeas’d some
_Christians_, tho’ perhaps it might the _Primitive_, to carry a Garland
before the Corps, or fill the Coffin, or strow the Way or Grave with
Flowers, and this without any manner of Superstition. Thus _Prudentius_
a _Christian_ Poet writes:
_Nos tecta fovebimus Ossa,
Violis & Fronde frequenti,
Tumulumq; & frigida Saxa,
Liquido spargemus Odore._
We on the cover’d Bones o’th Dead,
Sweet Violets and Leaves will strow,
Whilst the Tomb, that cold hard Bed,
Shall with our liquid Odours flow.
[Sidenote: Laying out the _Corps_.]
The next Ceremony that follow’d, was laying out the Corps, which after
it was Wash’d, Anointed, Cloath’d and Crown’d, was brought from the
inner part of the House into the Porch or Entrance, and laid at the very
Threshold. The poorest People were laid on the Ground or a Bier in an
ordinary Coffin, _&c._ But the richer Sort on a Bed or Couch, adorn’d
sometimes with Jewels, Arms, Books and other Things in which they most
delighted whilst they liv’d, but commonly with all kinds of fragrant and
precious Flowers. Now the Reason why they thus plac’d the Corps in
public View, was that all Persons might satisfie themselves whether the
Deceas’d had any Wounds, or other Marks of an untimely and violent
Death. The like Custom we have in those we call _Searchers_, who are to
examine into the Cause of the Persons Death, make their Report
accordingly, and give an _Affidavit_ thereof: It may be farther
observ’d, the Feet of the Deceas’d were always turn’d next the Door or
Gate, to shew they were never to return after they were thus carry’d
out. _This Custom_, says _Pliny_, _is but according to the Course of
Nature, for we usually come into the World Head foremost, but are
carry’d out the contrary way_, of which see _Kornmannus de Mirac.
Mortuor_, Cap. 58. Whilst the Body lay in this Place, ’twas customary to
give it constant Attendance, to defend it from any Violence or Affront
that might be offer’d. The Corps being thus decently laid out on the
Couch or Bier, is now rightly compos’d for Sepulture, and in a readiness
to be carry’d out to the Grave, so soon as these Ceremonies shall be
ended; the next Thing therefore we have to speak of is the _carrying it
out_ to be Interr’d.
[Sidenote: _Carrying forth_ the _Corps_.]
Thus much was done before the Funeral, at it we may take notice of two
Things, the _Elatio_ or carrying forth, and the _Act_ of _Burial_. What
concerns the first of these will appear by our observing the _Day_,
_Time_, _Persons_ and _Place_; what _Day_ after the Person’s decease was
appointed for the Funeral is not well agreed on, nor does it seem to
have been limited, but was various, according to the Custom of the
Country, or Circumstance of the People. _Alexander ab Alexandro_ in Lib.
3. cap. 7. _Gen. Dier_, tells us Bodies were kept seventeen Days and as
many Nights before they were Interr’d. Also _Servius_ was of Opinion,
the Time of _Burning_ the Dead was the Eighth Day after Death, and the
Time of _Burying_ the Ninth; but this must only be understood of the
Funerals of Great Persons, which could not be duly solemniz’d without
extraordinary Preparations, whereas Men of inferior Rank, were committed
to the Ground without so much Ceremony and Pomp. The antient Burials
seem to have been on the Third and Fourth Day after Death, nor was it
unusual to perform Solemnities, especially of the poorer Sort, on the
very Day of their Death, yet are there many Instances to prove no set
number of Days were observ’d; however, this Care ought particularly to
be taken, that the Dead be not carry’d out too soon, for thro’ too much
haste, it has sometimes happen’d the Living have been bury’d for the
Dead.
The _Time_ of carrying forth the Corps was likewise various, [Sidenote:
By some us’d in the _Day_ and by others in the _Night_.] and us’d either
in the Morning, at Noon, or in the Night, according to the Custom of the
Country, or Conveniency and Condition of the Person deceas’d. Thus the
_Athenians_ made their Funeral Processions before the Sun-Rising, and
the _Greeks_ perform’d the like Ceremony in the forepart of the Day, or
about Noon: So also the _Hebrews_ bury’d their Dead in the Day-Time, as
_Sopranes_, _David. dig._ fol. 487. asserts; but the _Romans_ made use
only of the Night, as the name of Funeral, _Servius_ thinks, denotes,
being, as he says, deriv’d _a Funalibus_, from the Torches, in like
manner as the _Vespillones_ (Bearers) were so call’d from _Vesper_ the
_Evening_; yet this Custom was not long observ’d at least in publick
Funerals, tho’ it seems to have continu’d in private ones, nevertheless,
the carrying of Torches and Tapers still remain’d in practice, even when
the Dead were bury’d in the Day-Time. This was a greater extravagance
than the other, inasmuch as tho’ in burying by Day they at first
intended to suppress the Charge of Torches, _&c._ yet at last they not
only burn’d these in vain to light the Sun, but also increas’d all other
Funeral-Expences to that degree, that Laws were fain to be made to
restrain them; but, omitting such superfluous Ceremonies, we must grant
the Day-Time to be the fittest for publick Funerals, and the Night for
private ones, both which have been us’d indifferently, as Occasion
serv’d, as well by the _Primitive Christians_ as others: The first were
chiefly chosen whilst they were in a quiet State, but the latter were
made use of in Times of Persecution.
[Sidenote: How _carry’d forth_ to the _Grave_.]
Now as concerning the Act or manner of _carrying forth_ the dead Body,
from the House wherein it was prepar’d for Burial, to the place where it
was to be interr’d, it is said of the antient _Grecians_, that they
carry’d such out without any support, tho’ it was a more frequent Custom
in the antient Church to bear the Dead on Mens Shoulders; afterwards
they plac’d them in a Coffin, on a Bier, Bed, or Couch of State, and so
convey’d them to the Sepulchre on their Shoulders. This Duty was
generally perform’d by the next Heir or nearest Relations, and sometimes
the Magistrates, Senators or chief of the Nobility bore the Bodies of
those who had deserv’d highly of the Common-Wealth, of which see several
Examples in _Quenstedt_, p. 114. but Persons of meaner Rank, nay, and
sometimes even Great Men, that had been hated by the People, were
carry’d forth to their Burial by the _Vespillones_ or _Sandapilarii_,
that is, the Sextons or common Bearers, who liv’d by that Employ, and in
this last way of bearing out the Dead, we may suppose them to have us’d
the _Sandapila_ or common Bier, as the others did the _Lecticæ_ or
_Lecti_, that is, the Litters or Beds; for the _Romans_ us’d two sorts
of Biers, the one call’d _Lectica_, which was for the Rich, and the
other _Sandapila_, for the Poor. We read of this Bed in the carrying
forth of _Abner_, 2 _Sam._ 3. 31. where the Translation is, that _King
David himself follow’d the Bier_, which word in _Hebrew_ signifies a
Bed. How this was wont to be perfum’d with Spices and deck’d with
precious Flowers has been intimated before, as also how the Corps was
Dress’d, Crown’d and expos’d to public View; but here we will take
notice of the Pride and Vanity of the _Romans_, who were accustom’d to
Paint or put a beautifying Wash on such whose Faces were deform’d, that
they might thereby appear handsomer while Dead than Living, which Custom
is said to be us’d even in _France_ and _Italy_ at this Day; but in case
the Visage were very much distorted by its Change, bruis’d by the fall
of an House, maim’d by any other Accident, or the like, so that it was
not fit to be seen, then were they wont to throw a Covering or Pall over
it.
[Sidenote: _Persons_ at the _Funeral_.]
The Persons present at Funerals were the Dead Man’s Friends and
Relations, who thought themselves under an Obligation to pay this last
Respect to their deceas’d Parent or Friend, who commonly had Legacies
left in his Will, that they might appear in decent Mourning, and
accompany the Corps with greater Solemnity: Besides these, others were
frequently invited to encrease the Funeral-Procession, but this only
where the Laws did not restrain such Pomp as they sometimes did in some
Places, either to prevent the Disorders that often happen’d at such
promiscuous Meetings, or to moderate the excessive Charges of Funerals.
[Sidenote: The _Mourning-Habit_.]
The Habit these Persons wore was not always the same, for tho’ they
sometimes put on Mourning, and, in common Funerals, retain’d their
ordinary Apparel, yet were the Exequies of Great Men commonly celebrated
among the _Pagans_, with expressions of Joy for the reception of the
Dead into Heaven. The Herse was follow’d by abundance of Men and Women
cloath’d in white Garments, and bedeck’d with Garlands, as is usual in
Festival-Solemnities. The Funeral was solemniz’d with _Pæans_, or Songs
of Triumph, and Dances: This Custom was in use among the _Greeks_. The
_Chineses_, _Syracusans_ and _Argives_ mourn’d in white, as did also the
antient _Romans_; but after their Empire was settl’d they us’d black.
The _Hebrews_, &c. mourn’d in black; the _Carthaginians_ hung their
Walls with black, whence at this Day, to show the greater demonstration
of Grief, Palaces of Emperors, Kings and Princes, as likewise Churches
and Houses of private Persons, are upon like occasions us’d to be hung
with black, which Custom was anciently practis’d by many Nations, by
reason this Colour was accounted the most agreeable to Mourning and
Sorrow.
[Sidenote: The Funeral _Procession_.]
Next we shall speak of the Funeral _Procession_, and of such Persons as
went before and usually follow’d the Funeral-Bed: When the Herald had
marshall’d all in good Order, the Procession began to move, and we are
to take notice it was often made on Horseback or in Coaches; but at the
Funerals of Persons, to whom a more than ordinary Respect was due, all
went on Foot: First march’d the Musicians with Trumpets, Flutes,
Cornets, Pipes and other Musical-Instruments, sounding most sorrowful
and mournful Notes; next came the _Præficæ_ or Women hir’d to mourn and
sing doleful Songs in Praise of the Deceas’d: These us’d strange
Shriekings and Gesticulations, beating their Breasts, tearing their Hair
and the like, so that by their false Tears and feign’d Sorrow, they
mov’d others to cry in good earnest. These foolish Songs and ridiculous
Incantations _Justinian_ the Emperor prohibited, introducing in their
room Psalms and Hymns, which among the _Christians_ continue to be sung
before the Corps even at this Day, and that to cherish their Hearts and
allay their Grief. If the Deceas’d had been eminent for his Warlike
Atchievements, then the Arms, Standards and other Trophies taken by him
were usually carry’d before him. Next follow’d the Priests and Religious
Orders, tho’ the ordinary way was for the Body to go first and the rest
to follow, whereby the Survivors were put in mind of their Mortality,
and warn’d to remember they were all to go the same way the Deceas’d had
gone before them: Then immediately after the Corps came the Relations or
true Mourners, apparell’d in proper Habits, and the Women with their
Hair dishevell’d and their Faces cover’d with Veils; the rest follow’d
at some distance, and the Funeral-Pomp was clos’d up by the common
People.
[Sidenote: Manner of _Mourning_.]
But to speak somewhat of the antient Manner of _Mourning_, you must know
that was various according to the several Customs of Countries, yet this
may be laid down as a general Rule amongst most Nations, that the better
to express their Sorrow for the loss of a deceas’d Relation or Friend,
they on occasion of his Death differ’d as much as could be from their
ordinary Habit and Behaviour. Hence Mourners in some Cities demean’d
themselves after the same manner that in other Countries express’d Joy,
and what was esteem’d Rejoycing in some was in others a token of Sorrow:
For Example, in some Places it was customary to wear short Hair, where
long was a token of Mourning, but in others, where long Hair was in
Fashion, Mourners were accustom’d to shave themselves. The most usual
ways, whereby the Ancients express’d their Sorrow, was by refraining
from Musick, Banquets and Entertainments, from Garlands or Crowning
themselves, from Wine and strong Drink, and in a Word, from every thing
that occasion’d Mirth, or look’d Gay and Pleasant: Such things were not
judg’d fitting to be admitted into so melancholly a Society as that of
Mourners, to whom even the Light was to be odious, and nothing desirable
but Darkness and lonesom Retirements. These they thought best suited
with their Misfortunes, and therefore sequester’d themselves from all
Company and publick Solemnities, nay even refrain’d from the very
Comforts and Conveniences of Life. They usually confin’d themselves
within Doors, and abstain’d from all Luxury, Ointments, Baths, Venery,
_&c._ and on the contrary fasted and put on black Habits, differing not
only in Colour from their ordinary Apparel, but also in Value, being
only of a course and cheap Stuff. They sprinkl’d Dust on their Heads,
nay, rowl’d in the very Dirt, thinking they shew’d the greater Sorrow
and Dejection by how much they were the more dirty and nasty. These
Customs were likewise practis’d in the _East_, whence we find so
frequent mention of Penitents lying on the Ground, and putting on
Sackcloth and Ashes: [Sidenote: With Sackcloth and Ashes.] They were so
far from wearing good Apparel, that they frequently burn’d their richest
Goods and Cloaths, and rent and tore what they had off their Backs, on
the first news of any great Calamity: Thus _Reuben_ did, _Gen._ 37. 29,
and Verse 34. _Jacob rent his Cloaths, and put Sackcloth on his Loins,
and mourn’d for his Son many Days._ So in the 2 _Samuel_ 3. 31. _David_
commanded his Servants to mourn for _Abner_; and thus also mourn’d
_Hezekiah_, 2 _Kings_ 19. 1. See also _Nehem._ 9. 1. _Esther_, 4. 1. and
_Lamentations_ 2. 10.
[Sidenote: Cutting and tearing their Flesh.]
They also on such occasions shav’d off their Hair, beat their Breasts,
cut their Flesh, and with their Nails tore holes in their Faces, that
they might appear the more deform’d and discontented. These frantick
Actions, tho’ practis’d sometimes by Men, were more frequent among
Women, whose Passions were more violent and ungovernable; they wore
their Hair long, dishevel’d and carelessly flowing about, contrary to
the usage of the Men who shav’d theirs. The _Heathens_ were so
superstitious in these Ceremonies, that they extended the Practice of
them to a higher degree than the _Jews_, for they hir’d feign’d Mourners
to make frightful Howlings and sad Lamentations for the Dead, and were
wont to cause even their Horses, Mules, _&c._ to share in their Sorrows,
by shaving their Manes, and the like. These cruel and ridiculous
Ceremonies were restrain’d by Laws made on purpose, to restrain such
Excesses in Funerals; [Sidenote: Moderate _Weeping_ commendable.]
nevertheless a moderate Sorrow and Mourning was never disallow’d, but on
the contrary commended and promis’d as a Blessing to the Godly, and the
want thereof threaten’d as a Malediction or Curse, _Isaiah_ 57. 1. _To
mourn at the Interment of our Friends_ (says _Weever_, p. 16.) _is a
manifest Token of our true Love_: By it we express that natural
Affection we had to the departed Person, but this ought always to be
with a Christian moderation, whereby our Faith towards GOD is
demonstrated. He gave us natural Affections, and commanded us to love
one another, and is not pleas’d such Love should end with our Friends
Life, but rather that we should retain all due Respect to his Memory.
_Antonio de Guevara_ in his 10th Letter, English’d by Mr. _Savage_,
says, _The Heart of Man is tender, and not able to part with any Thing
it loves without Concern_. This daily Experience teaches us even in
Brutes, who will in like manner mourn for the Absence or Death of their
Companions or Young; for this Reason our Author thus Expostulates, _Why
should we not_, says he, _be allow’d to shed Tears and lament over the
Graves of our Friends, since we are of a superiour Nature to Beasts?_
Some account Weeping a weakness and effeminacy, but there are sufficient
Examples to prove the contrary, [Sidenote: Us’d by Kings and
Patriarchs.] for if such great and wise Men as Kings and Patriarchs
wept, surely a moderate Mourning for the Dead is justifiable and pious;
nay, the Holy Scripture shews how those devout Men were commended who
made great Lamentations over _Stephen_’s Burial. We read in the Old
Testament how _Abraham_ mourn’d and wept for his Wife _Sarah_, Gen. 23.
2. and in _Chap._ 50. _ver._ 1, 10, 17. we find _Joseph_ wept over his
dead Father _Jacob_, and mourn’d for him: So King _David_ follow’d the
Bier of _Abner_ weeping, and when he came to the Grave, both he and all
the People wept, 2 _Sam._ 3. 31, 32. At another Time, when he heard the
News of his Sons being slain, _He arose and tore his Garments and lay on
the Earth, and all his Servants stood by with their Cloaths rent_, 2
Sam. 13. 31. likewise Verse 33, 36. when it was told that _only Amnon
was dead, The King’s Sons lift up their Voices and wept, and the King
also, and all his Servants wept very sore_. At another Time he made
great Lamentation for his Son _Absalom_, 2 _Sam._ 18. 3. nevertheless he
did not allow of immoderate Grief and Mourning, but reprov’d it himself,
as you may read, 2 _Sam._ 12. 23. and this because it was vain to do so,
and could never recover the Dead; so that when he bewail’d the Death of
_Saul_ and _Jonathan_, of _Abner_ and _Absalom_, it was out of Love to
them, and by reason the Common-Wealth had a loss by some of their
Deaths, and because others of them died in their Sins. These may be
sufficient Reasons moderately to mourn for the Dead; but we read of
several other good Men who wept on other Occasions, as the _Man of God_,
2 _Kings_ 8. 11. _Hezekiah_, 2 _Kings_ 20. 3. _Nehemiah_ 1. 4. and
Christ himself, [Sidenote: By our _Saviour_.] who was never known to
laugh, is recorded to have wept twice, once over the foreseen Desolation
of _Jerusalem_, Luke 19. 41. and another Time over the Grave of
_Lazarus_, John 11. 35. from which last, the _Jews_ collected his Love
towards the Dead: Now as Weeping on the Death of a Friend expresses our
Grief for the Loss of him, and is done out of Respect and Love to him,
so does it likewise moderate our Passion and allay our Concern,
[Sidenote: _Weeping_ allays Grief.] as _Ovid_ in his Epistles speaks:
_Flere licet certe, flendo diffudimus Iram._
We certainly may Weep, weeping allays our Grief.
And in the Fourth Book of his _De Tristibus_, Eleg. 3.
——_Est quædam flere Voluptas,
Expletur Lacrymis, egeriturq; Dolor._
There is a certain Pleasure springs from Tears,
They ease our Grief and sooth our coming Years.