The vvidovves ioy. Or Christ his comfortable saluation to a comfortlesse widow being obseruations no lesse profitable then comfortable for the losse of our deceased friends. By W.C.

LVKE 7. vers. 13.

When the Lord saw her, he had compassion on her, and sayd vnto her, Weepe not.

THE Prophet Dauid tels vs, that heauinesse may en∣dure for a night, but ioy com∣meth in the morning: and our Sauiour himselfe pro∣nounceth a blessednesse to them that mourne, for they shall be comforted: which comfortable doctrine hee hauing imme∣diatly in the Chapter going before deli∣uered in words, he doth now here by his deedes, make good on the behalfe of a poore Widow miserably mourning, and lamenting for the losse of the staffe and comfort of her life; her sonne, her onely sonne, now vpon the Biere, carying to the place of buriall: Whom when the Lord saw, he had compassion on, &c.

The Lord] This shewes vnto vs his po∣wer: [saw her] here is his prouidence: [had compassion] here is his mercy, power, pro∣uidence, and mercy, meete all together to comfort this comfortlesse Widow, Weepe not. His power was seene in raising her dead sonne: his prouidence, in that hee saw her: his mercy, in commiserating her griefe; her griefe, and the death of her sonne, worke both together for her com∣fort: for the Lord seeing her, hath compassi∣on on her: And thus are we brought into the Text.

Which I may fitly terme a Comedy; it begins with sorrow, and ends with ioy: acted by two persons, which I make the two parts of my Text: ¹ a miserable wo∣man [her] ² a mercifull comforter, [The Lord.] The woman is a Widow, the comforter is Christ: The woman acting a mournfull Tragedie, Christ making it end with a ioyfull Plaudite: In the one there is great misery, in the other, end∣lesse and boundlesse mercy: Great mise∣rie; for here is a voyce heard of mour∣ning,

weeping, and great lamentation; a Widow weeping for her onely sonne, and could not be comforted, because he was not: greater mercy; for Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 puts on the bowels of compassion, and without any intreaty, restores miracu∣lously life to her sonne, and vnexpectedly comfort to her selfe. First, of her, the wo∣man, and her misery.

Touching the historie, it standeth thus: Christ hauing finished his Sermon in the Mount, he came downe vnto the citie of Capernaum, where hee healed the Centurions sicke seruant, and the next day he went vnto Naim, of which city this woman was an inhabitant: as he was en∣tring into this citie, there met him a great multitude, carrying a Coarse, and this woman the mother, attending it with weeping eyes, whose misery, and cause of sorrow will appeare to be iust and great, if we doe weigh these subsequent passa∣ges.

First this [her:] this woman was not of the meanest or inferiour sort of the peo∣ple

of the Citie, whose daily wants and necessities so inures and accustomes them with patience to beare many crosses and miseries, insomuch that vnto them they seeme lesse burdensome: for mali consuetu∣dinem mali amaritudinem adimit. And as they that are alwaies accustomed to liue in ma∣rish and fennie places, are not so much offended with noysome foggie smels, as are they that liue in a more delicate and pure tract of ayre: So they whom their meanenesse of estate and condition, must many times make to want, yea in their greatest aboundance to be full of wants, goe more lightly away with the burdens of miserie and misfortune, then such as haue these outward blessings of the world in greater aboundance. This wo∣man (I say) was not like in any probabi∣litie to haue beene of the meaner and in∣feriour ranke; for then shee might haue beene better able to haue passed this sor∣row, as necessitie had made her subiect to many a former: but shee was of good e∣steeme and account in the Citie, which

may bee gathered by this circumstance, that she went not alone, or with some few vnto the graue, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a great troupe and multitude, which we know is either out of honour and loue to the deceased, or out of respect vnto the liuing: it could not bee altogether out of honour and respect to the dead, for hee was but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a very young man, and not as yet of any desert in the Citie, and therefore we may more then probably coniecture, that it was done as an honour vnto this VVidow, the mother of this young man, being some honorable and wel-respected Matron; yet this woman shee loseth her sonne, she feeleth the smart of misery.

To teach vs this lesson: That there is no sexe, no age, no estate or condition whatsoeuer, which is, or can bee exemp∣ted from sorrow and miserie: not onely the poore begger that hath but from hand to mouth, but euen the greatest Po∣tentate or Prince that euer liued, must haue his cares and causes of griefe. Crosses and afflictions are not tyed or limited to

any climate or countrey, to any family or kindred: age cannot priuiledge a man, wisedome cannot protect, policie cannot preuent, riches cannot purchase immu∣nitie, but as God causeth the Sunne to shine ouer all the world, on the vniust, as well as on the iust: so doth he send crosses, and causes of vexation and sorrow, as well to the honourable and rich, as to the poore and ignoble. Wee will looke no farther then to Salomons censure of this: I sought in my heart to enioy whatsoeuer was had by any of the sonnes of men; I haue made me great houses, &c. and whatsoeuer mine eyes desired, I with-held it not from them. Then I looked on all the workes that my hands had wrought, and on all the trauell I had laboured to doe, and behold, all is vanity and vexation of spirit. All those his delights and plea∣sures, riches and treasures, could not giue him so much content, as to counteruaile the sorrow, anxiety, and vexation of spi∣rit which he was continually subiect vn∣to. And therefore Lawyers define life by weeping. The crying of children is a

lawfull proofe of their liuing, to possesse the miseries of this world: and at our go∣ing out God is said to wipe off teares, that is, to take away labour and sorrow to∣gether.

Whereby is iustly reprooued the won∣derfull sottishnesse of worldly men, that dote so much vpon the momentary and sinfull pleasures of this sinfull world, and looke for no other content, then what they make vnto themselues in the enioy∣ment of worldly things: Oh show won∣derfully haue men their hearts glued to e∣uery small contentment they finde heere, and thinke if they haue gotten much goods, and store of treasure, and haue laded themselues with honour and digni∣tie, that then they are out of the reach of crosses. No, let no man thinke these out∣ward things to be any better then Adams figge leaues, to hide our nakednesse, and to shelter vs from those crosses, which are incident vnto vs. Let no man put their trust in these, for they will prooue like vnto a Reede, on which if a man leane, it

will runne into his hand.

Secondly, as this woman was wealthy and of good esteeme, so shee was a wi∣dow; shee had beene before a married woman, and as shee had participated of those blessings which attend VVedlocke, so shee had many times felt those cares, which are incident vnto those who haue the care and charge of a Family; and be∣ing made a mother, felt no doubt the trueth of Gods sentence, I will greatly encrease thy sorrow, in sorrow shalt thou bring foorth thy children; and yet to adde more vnto her griefe, and which may seeme the greatest griefe of all, her husband, one halfe of her selfe dyes; and that not in his old and decrepit age, when all his pleasure was gone, and life it selfe growne to be but labour and sorrow: but in the flower of his youth, and not long after his mariage, which probably may be gathered by this, that hee left but one onely sonne, and this our Sauiour calles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a yong Stripling, all which must needs make her widow-hood the more

grieuous (widow-hood in it selfe beeing a crosse great enough) insomuch that the Prophet Dauid reckoneth, and puts it a∣mong his Imprecations and curses on Gods and his enemies. Let his children bee fatherlesse, and his wife a Widow. So the Pro∣phet Ieremie, Lam. 1. 1. Lamenting and bewailing, the miserable estate of Ierusa∣lem, speaketh thus; How doth the citie re∣maine solitary that was full of people. Shee is as a widow: And Chapter 5. 5. Wee are fatherlesse without fathers, and our mothers are Widowes: yet all this while she beares these crosses manfully, she yeelds not vnto thē, shee breakes not into open weeping, but comforts her selfe, calling to minde those many and sweet promises, and comforts made by God vnto VVidowes: for God hath promised to defend the fatherlesse and widowes. The Lord your God is God of gods, which doth right vnto the fatherlesse an Widowes. And Psalme 146. 9. The Lord kee∣peth the Stranger, he releeueth the fatherles and Widowes; Yea, the Lord commits the care of them vnto Magistrates, charging them

and all others, Ex. 22. 22. You shall not trouble the widow nor the fatherlesse childe: yea, the Lord out of his loue and care towards them, appoints part of the Tythe, for their reliefe. Deut. 14. 29. Hee would haue them to bee remembred in their Feastes; Hee menaceth a curse against him that wrongeth the widow: Cursed be hee that hindreth the cause of the stranger, the father∣lesse, and VVidow. And Ieremie 5. 25. hee reckoneth the neglecting of the widow, one cause of the destruction of the people.

VVith these and many other promises which shee found in Scripture no doubt but shee did continually comfort her selfe in her widow-hood, that though shee were yong, yet she did not affect a second marriage, and besides shee tooke it as a pledge of Gods great fauour vnto her, that hee had giuen her a sonne to bee a stay, and a comfort vnto her in her widow-hood: But see, to adde yet more vnto the complement of her miserie; God, who knowes how to giue vs tearesto drinke in measure, and knoweth best when he hath

laid sorrow & affliction enough vpon his children, leaues not the widow thus. As not shee, so neither are wee worthy to know whereunto wee are reserued. This her yong sonne dyes, who was the light of her eyes, and the ioy of her life. To shew vnto vs thus much by the way; that not onely old men must, but the yongest that is may die, wee are no sooner come into the world, but wee hasten out of the world: The pace of death is soft and sure, and euery man is a dying man till he be dead. And therefore, wee must so set our mortality before our eyes, as to thinke euery day our last day, and labour care∣fully to redeeme the time ill past, because so vncertaine is the time of our abode.

But what had this yong man done, thus vntimely to bee cropt off in the budde of his yeeres? Hee was but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a very yong man, as his tender yeeres could not patronize good counsell, and want of grauitie giue authoritie to his person, to be a president of vertue, so it is likely he was not yet misled by the errors of youth,

much lesse could hee haue beene a ring-leader vnto euill. Or why should we lay sinne to his charge, when the holy Ghost layes none; but rather charitably, yea con∣fidently perswade our selues, that hee that was now about to doe so much for his body, had before done much more for his soule. Happily, God tooke him a∣way, that hee should not see the euill to come. And truely, if the mother had right∣ly considered this, it had beene a cause ra∣ther to mitigate, then any way to exaspe∣rate or aggrauate her griefe, that God had so timely thus well prouided for her son; that though she had lost a sonne, yet hea∣uen had found a Saint, and though hee had beene neuer so deare and precious in her eyes, yet to haue reioyced, that shee had layd vp her treasure in heauen. Had hee beene an vnnaturall Cain, a prophane E∣sau, a proud aspiring Absolon, an vsurping Adonijah; this might haue redoubled her griefe, to consider, that from her loynes a chip should haue beene hewen, to make a fire-brand in hell. But to haue a godly

yong Iosiah, to be taken away in his ten∣der yeeres, that he might not see the euill to come; might cause her rather to mag∣nifie his mercie, then to whine vnder the rod of correction. And heereof should all parents make a comfortable vse, when at any time God shall deale with them in the like case, by remoouing their hope∣full yong plants, from out of his nursery of grace heere, and transplanting them in∣to his Orchard of glory in heauen, there to flourish as Palmes for euermore.

But had this her sonne bin taken away in his infancy, her sorrow had been the lesse; shee had sustained paine and sorrow in bringing him into the word, care and feare in his nurture and education, and now that shee thought to haue receiued some comfort in him, for whom shee had often both wearied, and disquieted her selfe; behold, he dyes.

Thus it pleaseth God many times to deale with his dearest children, to lay af∣fliction after affliction, putting into all their cups of comfort and contentments,

bitter drams of sorrow & griefe. Whence wee may learne, first how vncertaine a thing it is to expect any certaine com∣fort in this world, we are all subiect to vi∣cissitude, change and alteration. We must not expect any perpetuity of felicity here, lest wee should forget to looke after any other heauen then heere on earth. Doe not we see by experience, that kingdomes haue their declensions, and Crownes and Scepters their crosses? and shall priuate and particular persons expect greater sta∣bility? Secondly, it must teach vs how to entertaine comforts, when God sendes them; euen as the Apostle bids vs the world, so to vse them, as though wee vsed them not. So to resolue of them, as if to morrow we were to take our leaues of them. As crosses and afflictions are not of the nature of those diseases which men shall haue but once, and therefore wee are so to take our leaue of them to day, as to morrow to expect their returne: so on the other side those comforts which men enioy in this world, are not perpetuall re∣sidensaries,

but euen like man himselfe, of short continuance, their dayes are but a span long, they are alwayes in transitu, suddenly vanished and gone, and therefore we must resolue no otherwise on their company, then of passengers and trauailers, heere to day, and to morrow no more seene.

Yea, but this was not all, it was not on∣ly the fruit of her body that was thus vn∣timely cut off, but it was her onely sonne; the holy ghost emphatically ad des, that shee was a widdow, and this was (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) her onely begotten sonne, shee neuer had any other, Solum hunc in doloribus nouerat, solum suis lactauerat vberibus, neither had she any hope of more, for her husband was dead, and this onely son left vnto her as a pledge and remembrance of her husbands loue; the sight of whose louely face she vsed (as Saul did Dauids musicke) to driue away the vexing spirit of sorrow and griefe: yea more, she was not onely hereby desti∣tute of comfort, but altogether hopelesse of posterity; for this her sonne was baccu∣lus senectutis, stirps generis, ramusculus succes∣sionis,

and now the inheritance was left for ••••••••ng on to inherit. Was not heere cause of griefe? I might say, almost of despaire.

T'is true; yet happily God did deale thus with her, euen because it was her one∣ly sonne, thereby to punish some sinne in the mother; it may be she had taken too much delight in this her sonne and there∣fore God caused her to sustaine much sor∣row for him dead, whom happily liuing, she did too much affect; her motherly care was turned into an ouer-prized indul∣gence; now God makes that her greatest crosse, wherin she expected greatest com∣fort; because shee made that her pride, which should haue beene her care. The most louely flowers of hearts-delighting ioy, eftsoones proue the vntimely and vn∣expected seedes of bitter sorrow, and God willing to weane our childish affections from that ouer-weening opinion we haue of earthly delights, many times so brings to passe, that in the fruition of what things our ioy hath abounded, in the losse of the same, our sorrow should much more a∣bound.

But let not mee heere lay open a pit of despaire for any afflicted soule, nor adde sinne to her sorrow; the holy Ghost layes none to her charge, then why should I? but rather say with our Sauiour, Nei∣ther did this yong man sinne, nor this wi∣dow, but that the workes of God might be ma∣nifest in them, as hereafter wee shall heare. Only let this teach vs Christian wisdome, so to temper our affections in a godly me∣diocrity, and so dispose & order our loue and delight in earthly things, that it neuer carry vs beyond Religion, beyond our selues, so shall we make the yoke of Gods afflictions easie vnto vs, so shall wee with a great deale of patience part with our greatest and most endeared delights.

Well, admit this was inflicted on her as a punishment for her sinne, why was not shee strooken with death her selfe, that as liuing she could not expect many crosses, so being dead, might neuer feele more sor∣row? No doubt, her loue was as great to this her only sonne liuing, and her sorrow for him dead, as euer was Dauids to Abso∣lon

when hee cryed, Oh my sonne Absolon, my sonne, my sonne Absolon, would God I had ayed for thee. Had it been in her owne ele∣ction, shee would haue redeemed her sons life with the losse of her owne. But God deales many times with his children, as wife Tutors vnto Princes children, strike them whom they most affect, and though hee doeth not correct them in his wrath and furie, yet he chooseth so to smite, the smart may longest remaine.

By this time I thinke you haue heard of a miserable (Her) a distressed widdow, and you may wel ioyne with her, and she with Eliah, It is enough, O Lord, take my soule. For it is not to bee doubted, but while her sonne lay sicke on his death bed, the mo∣ther sate dayly on or by the bed, with sad fighes, with feruent and deuout prayers, soliciting God, that now it was high time to put to his helping hand, and to bee mindful in the performance of those most gracious promises that he had made vnto widdowes, that now it was seasonable to make good that doctrine which the day

before he had deliuered in words, Blessed are they that mourne, for they shall be comfor∣ted, but yet she is not heard, her sonne dies: By whose death shee was plunged into such a depth of griefe, and almost swal∣lowed vp in a gulfe of despaire, that now shee could no longer conteine, but needes must breake foorth into open weeping, manifestly shewing thereby, that either the promises of God were vaine, and of none effect, or that shee was cast off, and forsaken of God, and so his promises did in no wise appertaine vnto her: for these two (widdowhood, and want of issue) were accounted among the Israelites to be two great curses. Yet more, her misery was so great, that it moued all the Citie to commiseration: for they went out with her vnto the graue, and now there was no hope of any effect of Gods promises, tou∣ching comfort to this mournefull wid∣dow.

VVhence we may learne, that God doth suffer his children many times to be so much crushed vnder the yoke of affli∣ction,

and outward crosses in this world, that not onely to the eye of men they seeme to be forsaken, but euen in them∣selues they feele no comfort, find no hope. Thus was Dauid many times so heauily burdened, that hee seemed vnto himselfe, as though hee were forsaken: Hath the Lord forgotten to be mercifull? hath he shut vp his mercies in displeasure for euermore? So our blessed Sauiour himselfe when hee was in the flesh, felt the hand of his Fa∣ther so heauy vpon him, that it made him in the bitternesse and anguish of his soule to cry out, My God, my God, why hast thou forfaken me? This is the doing of the Lord, and it may seeme maruailous in our eyes, vntill we consider the reasons; which may be reduced to these three heads:

First, because extremities are the best tryals of a Christians faith: ordinary cros∣ses, as they are common, so is it more fa∣cile to beare them. To hope well when we see no danger, or to beleeue Gods pro∣mises, when we see them either alreadie performed, or at least a probable and like∣ly

meanes to effect them; it is easie, any man can doe it▪ but to hope when we see no hope of safetie, and to beleeue Gods faithfulnesse, when wee see no other meanes, but as to rayse children out of stones, to fetch water out of a flintie Rocke, to hold out a three yeeres famine with an handfull of meale, and a little oyle; here indeed is a true hope, and a noble tryall of a strong faith: for hope that is seene is no hope, and faith groun∣ded on, or guided by the blind leader of carnall reason, is no faith. Thus God tryed Abrahams faith in that great extremitie, when he commanded him to offer vp his onely sonne. Thus was Iobs faith, pati∣ence, and constancie tryed by those ex∣treme crosses on his bodie, goods, and children. God dealeth with his children, as Fencers with their scholers; they first begin with woodden cudgels, after they goe to weapons with blunted edges and points, and last of all, as they grow in skill, and to put their skill to the tryall, they play at sharpe, and many times fetch

blood. So God inures his children, first vnto pettie crosses, and so inflicteth grea∣ter and greater, at last hee will strike with the sharpe, and draw blood from their soules, onely to try what proficients they haue beene in the schoole of faith and pa∣tience.

Secondly, because hee would make the deliuerance the more ioyfull, when it doth come: for the greater are our affli∣ctions, the greater shall be the waight of glory, and the more welcome vnto vs: as the Apostle speaketh concerning sinne in the godly: so it is true concerning af∣fliction, God many times so bringing to passe, that where sorrow hath abounded, there ioy should much more abound: So that afflictions, they are but preparatiues to greater comforts.

Vintners we see oftentimes set before their guests that haue dainty palates, bri∣nish and salt meates, that so their wine may haue the better taste and relish: So because it is mans nature too slightly to esteeme of the mercies, fauours, and com∣forts

of God, as either to forget, or to ex∣tenuate and lessen them, hee doth many times giue them full cuppes of bitter sor∣row, to the end that they may the more highly esteeme and prize his mercies and fauours when he bestowes them.

Thirdly, God seemes to leaue his with∣out all hope of comfort, because they should ascribe all the praise and honour of their deliuerance vnto him onely. Man is of a dogged nature; as in aduersitie, like the dogge that snarles and bites at the stone, and neuer lookes to the hand that threw it: so in prosperitie, when wee fare well, and obtaine any blessed and comfor∣table deliuerance from any euill, wee are readie presently to share glory with God, saying, This haue I gotten by my care, industrie, and wisedome, or else attribute it vnto second causes, and neuer looke vp vnto God to giue him the glorie. But let vs know, that God is a ielous God, he will not part stakes with any man; and there∣fore he will many times suffer vs to sinke so low, that all meanes in the world shall

faile, before he will raise vs vp, to the end we may acknowledge, that God is aboue, and beyond all meanes.

The vse of this shall be none other then those words of Saint Peter, Dearely belo∣ued, thinke it not strange concerning the fierie tryall which is among you, to prooue you, as though some strange thing were come vnto you: but put on Iobs resolution, Though the Lord slay me, yet will I put my trust in him.

Thus haue you seene a tragicall scene of sorrow, personated and acted in and by a miserable and mournful widow, lamen∣ting the losse of her onely sonne: now we are come to make it end in a ioyfull plau∣dite, while we looke vpon Christ her mer∣cifull comforter; for hee seeing her, hath compassion on her, and sayth vnto her, VVeepe not. Wherein wee may obserue these parts: 1. The time: When the Lord saw her: 2. The authour, The Lord: 3. Two ante∣cedent causes of of her comfort: first, Christ his omniscience or prouidence, hee saw her; and this I may call the seed of her comfort: secondly, his mercy, he had com∣passion

on her: and this I may call the ground, into which it was cast, and where it tooke roote. 4. The comfort it selfe, which is first verball onely, Weepe not: and here it is sprung into a blade: Secondly reall; for she receiued her sonne againe, as the History sheweth: and thus it is growne to an eare.

When the Lord saw her. Was there a time when Christ did not know her miserie? no: Christ knew before hee came to see her, and by his Almighty power, whiles her sonne lay vpon his death-bed, could haue preuented his death, and his mo∣thers sorrow, but he deferres it vntill this time; to teach vs this lesson; That God a∣lone best knowes when to wound, and when to heale; when to kill, and when to make aliue, when to afflict with sorrow, and when to send comfort: we are not to limit God to times and seasons, nor yet to prescribe vnto him when wee should haue deliuerances from dangers, and comfort in crosses and afflictions. My times (saith Dauid) that is, times of prospe∣rity

and aduersity, are in thy hand: that is, to order and dispose according to thy wisedome, to thy good will and pleasure. And therefore though the Lord may seem a long time not to giue audience, nor yet to behold the afflictions of his Saints; yet there wil come a when, a time, that will bring comfort vnto them.

The Lord: Heere is the Author. All true & sound comfort comes from God in Christ, and from him onely is to bee expected; hee is the Father of mercies, and God of all comfort: it is hee that sendes comfort in afflictions, yea life in death it selfe, by his power and mercy hee swee∣tens the bitter waters of death, with the wood of his Crosse, making that which is seene, as though it were not: so that though he hath not taken away death it selfe, yet he hath taken away the tyrannicall pow∣er of death, insomuch that through him wee may insultingly say, Oh death where is thy sting. Christ is the true hearbe of grace, which doth mitigate (if not wonderfully sweeten) all those cups of gall and vine∣ger,

which are the portion and the potion, of the children of grace here, before they can be the children of glory in heauen.

The Vse whereof is, first, to stirre vp euery one of vs, to seeke onely vnto God for comfort, and to satiate and delight our selues onely in him, as in the God of all comfort and consolation: If hee send vs comfort, if he be the rocke vpon whom wee build our consolation, no affliction can discomfort vs, no feare can afright vs, nor death it selfe can dismay or appall vs; vnto him therefore, and onely to him, let vs seeke for comfort.

Secondly, heereby is discouered and re∣prooued, the vngodly practise amongst many now adayes, that in the time of sorrow in stead of going to God for com∣fort, they runne a cleane contrary way to the deuill. They will goe to an Ale house to drinke away sorrow, or else get them∣selues into some jouiall company, and to passe away the time. And so likewise, in the time of sickenesse, in stead of looking vp to heauen, they take hell for comfort;

by seeking to beguile the time, and passe away the tediousnesse of the paine, with idle tales, cardes, dice, or some such like vanitie.

Thirdly, it yeeldes matter of comfort vnto Gods children, when they shall con∣sider that God is their comforter, what need they feare, who bee their tormen∣tor? If wee had the keeping of this com∣fort in our owne hands and hearts onely, as Adam had his innocency, wee might easily leese it as Adam did his, and Sa∣tan who was euer enuious of mans good, would be ready to picke and steale it a∣way from vs; but God keepes it for vs in heauen, and as hee did vnto the children of Israel in the wildernesse, daily renew showres of Manna, so doth he distill drops of heauenly comfort daily, into the hearts of true Israelites, in this their wildernesse, and vale of teares.

Thus of the Author, now of the Cau∣ses: The first antecedent cause, or the seed of the womans comfort was, that the Lord saw her. As not shee, no more can any

Saint of God bee in any distresse, but hee sees it, and good reason; for he that made the eye, shall not he see? He that made the eare, shall not he heare? and hee that made the heart, shall not he vnderstand the sorrowes of eue∣ry afflicted soule? Yes, he sees, he heares, he vnderstands all. Neither comfort, nor blessing, crosse, nor curse can come vnto vs, but by Gods prouidence and fore-sight: not a haire of our heades can be diminished, nor a cubite can be added vnto our stature, without the prouidence of our heauenly Father. It is neither con∣stellation of starres, influence of the Ce∣lestiall bodyes, coniunctions of Planets, nor any such notionall fantasie of a Ma∣thematicall braine, that can worke our weale or woe. It is not the malice of the deuill, or wicked men, can hurt Gods Church, or children; for God sees, his prouidence is aboue all. And this pro∣uidence of God, hath as well a restray∣ning, as ordaining power: for if either strength, or policie, could preuaile against Gods Church it could not stand, if either

the curses of men, or the indeauours of the powers of darknesse should bee effe∣ctuall, all would bee hell: but God sees, and his prouidence disposeth.

The Lord saw her; Hee did not shut his eyes, nor turne his backe vpon her, but sees her, takes especiall notice of her; to teach man what hee should doe, to turne his eyes from beholding vanitie, & looke vpon the poore saints of God in miserie. What's the reason men should now a∣dayes, so much degenerate frō Christ their Lord? Men now adayes are growen like the Ostrich, that while her egges are in the sand, shee will not looke on them; shee leaues them, she forgets them. When the clouds of aduersitie arise, mens sights are dimmed, they cannot see: when Da∣uid is in aduersitie, his friends and his ac∣quaintance stand afarre off; What's the rea∣son? Surely, men either haue their eyes, through selfe-loue turned inward, onely to looke vpon themselues; or els the pro∣fits and pleasures of this world, play the Philistims with Sampson, cleane put out

their eyes, and so they are become idoles; eyes they haue, and see not the miseries of Gods saints. Let such take heed, least the Lord giue them also a sorrowfull mind, and a trembling heart, and they looke for comfort in vaine, till their eyes fall out. Deut. 28. 61. For hee that hideth his eyes from the poore, shall haue many curses.

The Lord saw her: Marke the gradation which heere the holy Ghost vseth, it is worth the noting, hee spake comfort vn∣to this woman, VVeepe not. But first, hee had compassion on her, and before hee had cōpassion on her, he saw her; not that any thing in God is first or last, for all things with him are coeternall, and admit no prioritie of subsistence, but onely as hee doth actuate them towards men. First, hee sees, then hee is mooued with compassion, then he speakes comfort, VVeepe not.

To shew vs that God may see, though hee haue not compassion, hee may haue compassion though hee doe not presently comfort; if hee comfort not, yet hee may haue compassion; and though he shew not

compassion, yet certainely hee sees: which may serue for admirable comfort to Gods children, when the swelling waters of sorrow are cleane gone ouer their soules; though the Lord doth not presen∣ly send thee comfort, yet hee may haue compassion on thee; and though as yet hee hath not compassion, yet certainely he sees: and seeing thee is a cause to mooue him to compassion, and his compassion will cer∣tainely in the ende bring comfort. The like gradation God vseth in his iustice, towards sinners, which may be a terrour to euery impenitent person; first he seeth their sinnes, then his wrath is kindled, and his iealousie waxeth hot, and then hee strikes, and therefore though hee doeth not plague a sinner presently, yet hee is angry, and though hee seeme not to bee angrie, yet certainely hee sees him, and the sight of his sinnes will kindle his wrath: and who knowes the power of his wrath? surely it will being a fearefull iudgement.

Secondly, God doth first see our misery,

before hee is moued with compassion, and send comfort? let it teach euery Christi∣an that desires comfort; first of all to make his misery knowen vnto God. We are all beggers, and they we know vse to lay open their vlcers and sores, to mooue the passengers compassion. Let vs not bee so proud as to scorne to lay open our wants vnto God, for except God see our misery, how can hee haue compassion? to conceale thy misery from God, is to stop the fountaine & well-head of Gods mer∣cie. The Prophet Dauid proues the truth hereof vnto vs, When I held my tongue, that is, while I concealed my misery, and did not make it knowen vnto God, my bones consumed: that is, my sorrow increased, I found no comfort, then I acknowledged my sinne vnto thee, neither hid I mine iniquity, for I thought, I will confesse against my selfe my wickednesse vnto the Lord, and thou forgauest the punishment of my sinne. Vpon his con∣fession God saw his misery; seeing it, was moued with compassion; and this brought comfort. It was his practise: for Psal. 51.

before, in the 12, verse he prayes, Restore vnto me the ioy of thy saluation. In the 5. vers. he first inuites God to see and looke vpon his misery, Behold, I was borne in iniquity, and in sinne hath my mother conceiued me. God grant the like practise may be ours.

The Lord saw her. God hath a foure∣fold eye: First of Maiesty, Secondly of Iustice, Thirdly, of Prudence, Fourthly, of Compassion. With the first he lookes on himselfe only, and this no man can see and liue, as God told Moyses. With the se∣cond hee lookes vpon sinne and sinners, and this is an eye of terror, it sparkles with fire of reuenge, in regard whereof, euery man hath cause to pray, Turne thy face a∣way from our sinnes. With the third, hee lookes on all his workes, and by it hee or∣dereth all things in weight and measure. With the fourth, he lookes on the father∣lesse and widdowes, and all his poore and needie Saints: for seeing them, hee hath compassion on them, and they like the Sunne in the Firmament giues both life and light to all sublunary bodies, by this

is euery afflicted soule abundantly reioy∣ced, and inuited with boldnesse to come vnto the Throne of grace, and cry Abba, Father. And for this may euery sinner safely pray, Lord shew vs the light of thy countenance. Graciously looke vpon our afflictions, Pitifully behold the sorrowes of our hearts. And with this eye did hee looke on this widdow: for seeing her, he had compassion on her. Heere is the second antecedent cause of this womans com¦fort, and may be called causa subalternata, as Logicians terme it, because it is both an effect, and a cause, an effect, in respect it proceeded from Christ his seeing her; and a cause, in that it produced and effected her comfort. First let vs consider it an effect: Christ did not see her in misery and passe by her without any regard, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 puts on the bowels of compassion, and is touched with the sence of her sor∣row, when he saw, he had compassion on her. The Priest may see the wounded man, and passe by on the one side, the Leuite may come neere the place, goe and looke

on him, and passe by on the other side, but the good Samaritane Christ Iesus, when he sees him, he hath compassion on him.

The vse hereof is for exhortation, with those words of the Apostle, Let the same minde bee in you that was euen in Christ Iesus. If wee are Christians, let vs imitate our Master Christ Iesus. Hee saw her, but what manner of sight was this? There is a good sight, and a bad sight. The good sight is threefold, First, of discretion or discerning. Second, of contemplation. The third, of commiseration; the last is the best, especially when it hath the mise∣ry of Gods Saints for i'ts obiect: and the brighter our eyes are thus to see, the neerer wee come to God the Father, who is the God of mercy; and to God the Sonne, our Lord and Master, who neuer sees his ser∣uants in misery, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath compassion on them, and to God the holy Ghost, who is the comforter. But men now a dayes are quicke sighted, but slow to haue compas∣sion. They see as Cham to deride, as Mi∣chal to mocke, as Iobs friends, to espie out

their sinnes, to aggrauate their infirmi∣ties, to adde to their sorrow, to trample vnder their feete the comfortlesse and de∣iected soule, in stead of powring wine and oyle into their wounds like Christ, like his tormentours giue gall and vineger to drinke. Is this Christianisme? t's contrary to the practise of Christ. Is it Religion? no; for pure Religion before God the Father, is to visit the fatherlesse and widdowes in their aduersity. Surely then we may conclude, that more beare the name, then haue na∣ture from Christ; more professe, then pra∣ctise Religion; otherwise how can vvee behold the misery▪ of Gods Church and children vvithout compassionate, and re∣lenting hearts? How can we see the affli∣ctions of Ioseph, and yet drinke wine in bowles, and sing to the sound of the viall? How can wee see those Foxes which destroy the vineyard, and not be moued with compas∣sion to pray vnto our Spouse to take them? How can wee see that man of perdition Sampson-like send Foxes with firebrands in their tayles into the Lords corne, and

not be moued with compassion to pray vn∣to the Lord of the haruest? How can we see in our neighbouring countreyes abroad, the beauty of Sion to bee defaced, and her walles beaten downe almost euen with the ground, and not be moued with com∣passion, nor haue any pity on the dust thereof? Let vs beware lest the like happen vnto vs, and there bee none to pity, nor to haue compassion on vs. How can we at home see so many poore, needy, naked, sicke, and comfortlesse Christians lie in misery and want, and we passe by like so many Priests and Leuites vvithout any remorse, any compassion? Blessed are the mercifull, for they shall obtaine mercy: mercy and compassion it is one badge of a true Christian heere on earth, by this shall men know that you are my disciples, if yee loue one another. It is the only Brand-mark that I read of, by which Christ at the last day shal know the sheep from the goats, Come yee blessed of my Fa∣ther, for I was hungrie and yee fed mee, naked, and yee clothed mee, in prison and yee visited mee.

He had compassion on her: Now consi∣der it, as it was a cause of her comfort, or as the ground whereinto the seed of her comfort was cast and tooke root. Christ was not sent vnto, to come to rayse her dead sonne, and being come, was not in∣treated or sued vnto, but voluntarily, and out of his owne accord; for hee was mo∣ued with compassion, t'was his mercy and compassion that was the cause of her com∣fort. To teach vs, first, that what blessing or comfort soeuer either spirituall or tem∣porall we enioy, Gods mercy is the cause of it. It must bee his mercy alone, that must feoffe vs in all blessings and com∣forts whatsoeuer, and except this mercy of God in Christ, feoffe vs in blessings and comforts, as our sins do in crosses & cur∣ses wee perish. Secondly, that God of himselfe is so ready to haue mercy that before we call be will answere; and whiles wee speake, he will heare: he loues not onely to exceed our sinnes, but our very desires in mercy. Thirdly, we may see the gradation of Christ his loue to his saints, descending

vpō them by a ladder frō heauen, by three steppes or rounds: ¹ in heart, ² in word, ³ in deed: in heart, for he hath compassion: in word, with a noli flere, weepe not: in deed, for hee restored her dead sonne to life, but first it beginnes at the heart. Phi∣losophers teach vs, that life naturall first begins at the heart; so grace, the life spiri∣tuall, is first feated in the soule; the heart is first mooued to compassion, then the toung to pitie: for (ex abundantia cordis) out of the aboundance of the heart, the tongue speaketh; and hee that hath not a compassionate heart, cannot haue a pitifull tongue, but from the teeth outward, and not to speake comfortably, or shew comfort, by word or deed, or both, is an euident signe of a hard heart; and from hardnesse of heart good Lord deliuer vs.

You haue heard the causes of her com∣fort, Christ his seeing her, & Christs com∣passion on her, now heare the effect of both, he saith vnto her, VVeepe not. Hee saw her: here the comfort was but in the seed. Hee had compassion: there the seed was cast in∣to

the ground, and tooke deepe roote. VVeepe not: here it is sprung into a blade. This good Samaritan Christ Iesus, con∣tenteth not himselfe to see this wounded woman, (for indeed she had a wounded spi∣rit) and to haue compassion on her, but goes vnto her, bindes vp her wounds, poures wine and oyle into them, and takes care for her farther comfort, weepe not. To teach vs, that it is not sufficient for vs, when we see any in miserie, onely to bee moued with compassion, but wee must speake some words of comfort in due season: it is the Apostle his rule, our tongues must vtter the tender affections of our hearts; and our hearts, as they are, or should bee the ground, where mercy must roote, must sometimes shew, that there is life, by sending fourth some buddes into the tongue, which is the hearts best interpre∣ter, and commonly speakes the language of the heart; if the heart conceiue compas∣sion, the tongue must vtter weepe not.

VVeepe not. Here comes our Sauiour now, and makes good in performance his

comfortable doctrine, which was in words and promises; Blessed are they that mourne: hee comes with a towell in his hands, and wipes away the brinish teares from the blubbered and furrowed cheeks of this sorrowfull widow, and turnes her sadnesse into gladnesse, her fasting in∣to feasting; her sobbes and sighes, into songs and prayses of deliuerance: such is the power, prouidence, and mercy of our gracious Lord, and mercifull Sauiour, to rayse vp vnto his children in the middest of sorrow, sudden and vnexpected com∣fort.

But here some sad deiected Christian, co-partner with this widow in the same or like cause of griefe, may yet refuse to be comforted, and iustifie both the cause and act of sorrow: for the Prophet Esay complained in his dayes, that the righteous man perished, and no man considered it in his heart: besides, it is not found through the whole sacred Storie of our Sauiours life, that euer hee was seene to laugh, but to weepe often: and besides all, this woman

lost her sonne, and therefore a senslesse stupiditie in her, not to haue mourned, would haue argued not onely want of loue, but of nature and humanitie, or to haue had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, courage aboue and be∣yond the strength of nature: for how qui∣et soeuer the morall Doctors haue made themselues, yet their rules haue neuer counteruailed all their troubles. The wi∣sest and most resolute Moralist that euer was, look't pale, when he was to taste his poysonfull Hemlocke, and why? because to grieue at crosses, and to feare death is naturall, is to bee a man; why then doth our Sauiour forbid her, saying; VVeepe not.

We must know for all this, that the God of nature will haue vs sometime, (though not to deny) yet to curbe nature; and grace must teach vs to doe that sometime which nature cannot, for courage and constancie against all crosses, and then to be least shaken, when most assayled, com∣meth from the rules of an higher art then naturall wisedome was euer able to teach. Not that grace would make a man not be

affectionate, as not to mourne with them that mourne, and weep with them that weepe: for euen this is a lesson which euery man must learne in the schoole of grace; but di∣rect vs to moderate the inordinate, and ouer-passionate affections of nature, that they should not meurne as men without hope, for them that sleepe in the Lord.

Weepe not. Here (mee thinkes) I am ta∣ken with admiration, to conceiue in what amazement this sorrowfull soule, and all the mournfull company stood, to see one silly man, and that a stranger, to come with such a song of melody into a house of mourning, and to present such a disso∣nant and discording dittie to so dolefull a tune, and yet I cannot chuse but admire more, how suddenly their sorrow was tur∣ned into comfort, and mourning into mirth; while I consider, who it is that sayes vnto her, weepe not. Ʋox hominem so∣nat, oh Deus certè, the sound of the voyce bewrayes him to be a man, but the mat∣ter that he speakes, mightily declares him to be the Sonne of God. God speakes by his

Sonne, the brightnesse of his glory, and the engraued forme of his Person, out of his Word vnto all, both good and bad: but it is not the sound of the voyce of God, but the matter which he speaks, that argues loue: he may speake vnto an ene∣mie as vnto Satan, Satan whence commest thou? Iob 1. in anger, as vnto Adam, when he called him to an account, Adam where art tbou? Gen. 3. He speakes peace to none but to his owne: it is vnto them and vn∣to their soules that he sayes, I am thy salua∣tion: It is with them that hee doth indent, I will be their God, and they shall be my people: and happy that soule vnto whom in the middest of sorrow, Christ shall vtter this comfortable voyce, Weepe not.

The Church of God is compared to a ship sayling on the sea; euery Christian is a passenger in this Vessell, Christ is the Pilot and Steeres-man, he still sits at the Helme, let the weather be neuer so foule, let the sea and waues of crosses rise one vpon another with neuer such swelling surges, yet if my Sauiour say vnto my

soule, I am thy saluation, I will neuer des∣paire, if my steeres-man say vnto mee as vnto his Disciples, Feare not, O yee of litle faith, that little faith I haue shall make me so confident as not to be dismayed, if my Sauiour meete mee, though not in the flesh, yet but in his word, as he doth here this comfortlesse widow with a noli flere, weepe not, though he take away from mee father or mother, brother or sister, my nearest and dearest comfort in the world, I will not mourne as without hope, but comfort my selfe in his comfortable pro∣mises.

Thus haue you seene a sorrowfull mo∣ther, following her dead sonne with teare∣dewed cheekes, a passionate multitude at∣tending this pensiue widow, a compassio∣nate Lord stopping their mouthes, wi∣ping their eyes, and cheering their hearts, with a comfortable noli flere, VVeepe not. But this is not all, let me adde something farther then my Text, yet not beyond the Text, for t'is in the Hystory hee gaue her her sonne aliue againe; and thus the blade

is growne to an eare, from a verball to a reall comfort. To teach vs first, that it is not sufficient for vs to haue a tender heart and a bemoaning tongue, to those that are in want and miserie, but our handes must be inlarged, our hearts towards poor needy Christians must be so affected, that some worke of charitie and mercy, might be effected.

Secondly, and for conclusion of all, whereas this woman in the depth of her sorrow found comfort, and the yong man in the midst of death found life, we may learne, that both to liue, and to liue comfortably, are in, and from Christ alone.

But some sorrowfull soule may yet farther obiect and reason, that well might this woman receiue a great deale of com∣fort, for shee had the reall and bodily pre∣sence of her blessed Sauiour, whose very lookes were able to reuiue a drooping and languishing soule; and besides to his presence, he annexed his Power, miracu∣lously raising her dead sonne to life, and thereby vnexpected comfort to her selfe,

but now Christ is ascended into heauen, and there shall remaine till his second comming; besides miracles are now cea∣sed, how then shall I by this example any whit comfort my selfe; how shall I ex∣pect restitution of my losse, restauration of my comfort.

I answere, these doubts proceed but from the weaknesse of our faith; shall the eyes of the body minister comfort to the soule, and shall not Faith the Eye of the soule doe much more? Rubbe but the scales of infidelitie from these eyes; and then, euen now by faith thou mayest see thy Sauiour, sitting at the right hand of God, making continuall intercession for thee. But why doe I grant that Christ is absent from his Church and children? Hee is not; as Abraham in the Parable answered Diues, They haue Moses and the Prophets, so I say, wee haue Christ still; haue we not his owne promise: Loe, I am with you to the end of the world. Doth hee not daily speake vnto our soules, by the Spirit, the Comforter, and to our eares by his holy word, as comfortably as euer

hee did vnto this woman, when hee sayd vnto her, VVeepe not. May not wee daily heare him say; Blessed are the poore in spi∣rit; Blessed are they that mourne for they shall bee comforted; Come vnto mee all yee that are heauy laden, and I will refresh you, and you shall finde rest vnto your soules. As for the comfort this woman had, by the rai∣sing of her dead sonne, know, that this was but a temporall and short life, and when hee badde her not to weepe, this comfort was as short, if not shorter then the former; for certainely afterwards so long as shee liued, shee would haue cause to weepe, by daily renewed causes of sor∣row. But wee howsoeuer wee loose our friends now, shall one day see a more bles∣sed raising of them, neuer any more to bee depriued of their societie: and then shall Christ pronounce words which shall bring more durable comfort then these to this woman, for then shall all teares bee wiped from our eyes neuer to feele more sor∣row. Till which time the Lord giue vs grace to liue religiously, and to wait patiently.

FINIS.

Notes

• Psal. 109.
• Deut. 27. 29.
• Psalm. ••9. 6.
• Iohn 9. 3.
• 2 Sam. 18. 33.
• 2 Kng. 19. 4.
• 1. Pet. 4. 12.
• Iob 13. 15.