THE WIDOW'S JOY. OR CHRIST his comfortable SALUTATION To a comfortless Widow: Being Observations no less profitable than comfortable for the loss of our deceased friends.  
By W. C.  
LONDON, Printed for JOHN hodget's.  
1622.   
LUKE 7. vers. 13. When the Lord saw her, he had compassion on her, and said unto her, Weep not. 
THE Prophet David tells us, that heaviness may endure for a night, but joy cometh in the morning: and our Saviour himself pronounceth a blessedness to them that mourn, for they shall be comforted: which comfortable doctrine he having immediately in the Chapter going before delivered in words, he doth now here by his deeds, make good on the behalf of a poor Widow miserably mourning, and lamenting for the loss of the staff and comfort of her life; her son, her only son, now upon the Bier, carrying to the place of burial: Whom when the Lord saw, he had compassion on, etc.  
The Lord] This shows unto us his power: [saw her] here is his providence: [had compassion] here is his mercy, power, providence, and mercy, meet all together to comfort this comfortless Widow, Weep not. His power was seen in raising her dead son: his providence, in that he saw her: his mercy, in commiserating her grief; her grief, and the death of her son, work both together for her comfort: for the Lord seeing her, hath compassion on her: And thus are we brought into the Text.  
Which I may fitly term a Comedy; it gins with sorrow, and ends with joy: acted by two persons, which I make the two parts of my Text: ¹ a miserable woman [her] ² a merciful comforter, [The Lord.] The woman is a Widow, the comforter is Christ: The woman acting a mournful Tragedy, Christ making it end with a joyful Plaudite: In the one there is great misery, in the other, endless and boundless mercy: Great misery; for here is a voice heard of mourning, weeping, and great lamentation; a Widow weeping for her only son, and could not be comforted, because he was not: greater mercy; for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puts on the bowels of compassion, and without any entreaty, restores miraculously life to her son, and unexpectedly comfort to herself. First, of her, the woman, and her misery.  
Touching the history, it standeth thus: Christ having finished his Sermon in the Mount, he came down unto the city of Capernaum, where he healed the Centurion's sick servant, and the next day he went unto Naim, of which city this woman was an inhabitant: as he was entering into this city, 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 appear to be just and great, if we do weigh these subsequent passages.  
First this [her:] this woman was not of the meanest or inferior sort of the people of the City, whose daily wants and necessities so inures and accustoms them with patience to bear many crosses and miseries, insomuch that unto them they seem less burdensome: for mali consuetudinem mali amaritudinem adimit. And as they that are always accustomed to live in marish and fennie places, are not so much offended with noisome foggy smells, as are they that live in a more delicate and pure tract of air: So they whom their meanness of estate and condition, must many times make to want, yea in their greatest abundance to be full of wants, go more lightly away with the burdens of misery and misfortune, than such as have these outward blessings of the world in greater abundance. This woman (I say) was not like in any probability to have been of the meaner and inferior rank; for than she might have been better able to have passed this sorrow, as necessity had made her subject to many a former: but she was of good esteem and account in the City, which may be gathered by this circumstance, that she went not alone, or with some few unto the grave, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great troop and multitude, which we know is either out of honour and love to the deceased, or out of respect unto the living: it could not be altogether out of honour and respect to the dead, for he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very young man, and not as yet of any desert in the City, and therefore we may more than probably conjecture, that it was done as an honour unto this Widow, the mother of this young man, being some honourable and wel-respected Matron; yet this woman she loseth her son, she feeleth the smart of misery.  
To teach us this lesson: That there is no sex, no age, no estate or condition whatsoever, which is, or can be exempted from sorrow and misery: not only the poor beggar that hath but from hand to mouth, but even the greatest Potentate or Prince that ever lived, must have his cares and causes of grief. Crosses and afflictions are not tied or limited to any climate or country, to any family or kindred: age cannot privilege a man, wisdom cannot protect, policy cannot prevent, riches cannot purchase immunity, but as God causeth the Sun to shine over all the world, on the unjust, as well as on the just: so doth he send crosses, and causes of vexation and sorrow, as well to the honourable and rich, as to the poor and ignoble. We will look no farther then to salomon's censure of this: I sought in my heart to enjoy whatsoever was had by any of the sons of men; I have made me great houses, etc. and whatsoever mine eyes desired, I withheld it not from them. Then I looked on all the works that my hands had wrought, and on all the travel I had laboured to do, and behold, all is vanity and vexation of spirit. All those his delights and pleasures, riches and treasures, could not give him so much content, as to countervail the sorrow, anxiety, and vexation of spirit which he was continually subject unto. And therefore Lawyers define life by weeping. The crying of children is a lawful proof of their living, to possess the miseries of this world: and at our going out God is said to wipe off tears, that is, to take away labour and sorrow together.  
Whereby is justly reproved the wonderful sottishness of worldly men, that dote so much upon the momentary and sinful pleasures of this sinful world, and look for no other content, than what they make unto themselves in the enjoyment of worldly things: Oh show wonderfully have men their hearts glued to every small contentment they find here, and think if they have gotten much goods, and store of treasure, and have laded themselves with honour and dignity, that then they are out of the reach of crosses. No, let no man think these outward things to be any better than Adam's fig leaves, to hide our nakedness, and to shelter us from those crosses, which are incident unto us. Let no man put their trust in these, for they will prove like unto a Reed, on which if a man lean, it will run into his hand.  
Secondly, as this woman was wealthy and of good esteem, so she was a widow; she had been before a married woman, and as she had participated of those blessings which attend Wedlock, so she had many times felt those cares, which are incident unto those who have the care and charge of a Family; and being made a mother, felt no doubt the truth of God's sentence, I will greatly increase thy sorrow, in sorrow shalt thou bring forth thy children; and yet to add more unto her grief, and which may seem the greatest grief of all, her husband, one half of her self dies; and that not in his old and decrepit age, when all his pleasure was gone, and life itself grown to be but labour and sorrow: but in the flower of his youth, and not long after his marriage, which probably may be gathered by this, that he left but one only son, and this our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a young Stripling, all which must needs make her widowhood the more grievous (widowhood in itself being a cross great enough) insomuch that the Prophet David reckoneth, and puts it among his Imprecations and curses on Gods and his enemies. Let his children be 
Psal. 109.  fatherless, and his wife a Widow. So the Prophet jeremy, Lam. 1. 1. Lamenting and bewailing, the miserable estate of jerusalem, speaketh thus; How doth the city remain solitary that was full of people. She is as a widow: And Chapter 5. 5. We are fatherless without fathers, and our mothers are Widows: yet all this while she bears these crosses manfully, she yields not unto them, she breaks not into open weeping, but comforts herself, calling to mind those many and sweet promises, and comforts made by God unto Widows: for God hath promised to defend the fatherless and widows. The Lord your God is God of gods, which doth right unto the fatherless an Widows. And Psalm 146. 9 The Lord keepeth the Stranger, he relieveth the fatherless and Widows; Yea, the Lord commits the care of them unto Magistrates, charging them and all others, Ex. 22. 22. You shall not trouble the widow nor the fatherless child: yea, the Lord out of his love and care towards them, appoints part of the Tithe, for their relief. Deut. 14. 29. He would have them to be remembered in their Feasts; He menaceth a curse against him that 
Deut. 27. 29.  wrongeth the widow: Cursed be he that hindereth the cause of the stranger, the fatherless, and Widow. And jeremy 5. 25. he reckoneth the neglecting of the widow, one cause of the destruction of the people.  
With these and many other promises which she found in Scripture no doubt but she did continually comfort her self in her widowhood, that though she were young, yet she did not affect a second marriage, and beside she took it as a pledge of God's great favour unto her, that he had given her a son to be a stay, and a comfort unto her in her widowhood: But see, to add yet more unto the compliment of her misery; God, who knows how to give us tearesto drink in measure, and knoweth best when he hath laid sorrow & affliction enough upon his children, leaves not the widow thus. As not she, so neither are we worthy to know whereunto we are reserved. This her young son dies, who was the light of her eyes, and the joy of her life. To show unto us thus much by the way; that not only old men must, but the youngest that is may die, we are no sooner come into the world, but we hasten out of the world: The pace of death is soft and sure, and every man is a dying man till he be dead. And therefore, we must so set our mortality before our eyes, as to think every day our last day, and labour carefully to redeem the time ill passed, because so uncertain is the time of our abode.  
But what had this young man done, thus untimely to be cropped off in the bud of his years? He was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very young man, as his tender years could not patronise good counsel, and want of gravity give authority to his person, to be a precedent of virtue, so it is likely he was not yet misled by the errors of youth, much less could he have been a ringleader unto evil. Or why should we lay sin to his charge, when the holy Ghost lays none; but rather charitably, yea confidently persuade ourselves, that he that was now about to do so much for his body, had before done much more for his soul. Happily, God took him away, that he should not see the evil to come. And truly, if the mother had rightly considered this, it had been a cause rather to mitigate, than any way to exasperate or aggravate her grief, that God had so timely thus well provided for her son; that though she had lost a son, yet heaven had found a Saint, and though he had been never so dear and precious in her eyes, yet to have rejoiced, that she had laid up her treasure in heaven. Had he been an unnatural Cain, a profane Esau, a proud aspiring Absalon, an usurping Adonijah; this might have redoubled her grief, to consider, that from her loins a chip should have been hewn, to make a firebrand in hell. But to have a godly young josiah, to be taken away in his tender years, that he might not see the evil to come; might cause her rather to magnify his mercy, then to whine under the rod of correction. And hereof should all parents make a comfortable use, when at any time God shall deal with them in the like case, by removing their hopeful young plants, from out of his nursery of grace here, and transplanting them into his Orchard of glory in heaven, there to flourish as Palms for evermore.  
But had this her son been taken away in his infancy, her sorrow had been the less; she had sustained pain and sorrow in bringing him into the word, care and fear in his nurture and education, and now that she thought to have received some comfort in him, for whom she had often both wearied, and disquieted herself; behold, he dies.  
Thus it pleaseth God many times to deal with his dearest children, to lay affliction after affliction, putting into all their cups of comfort and contentments, bitter drams of sorrow & grief. Whence we may learn, first how uncertain a thing it is to expect any certain comfort in this world, we are all subject to vicissitude, change and alteration. We must not expect any perpetuity of felicity here, lest we should forget to look after any other heaven then here on earth. Do not we see by experience, that kingdoms have their declensions, and Crowns and Sceptres their crosses? and shall private and particular persons expect greater stability? Secondly, it must teach us how to entertain comforts, when God sends them; even as the Apostle bids us the world, so to use them, as though we used them not. So to resolve of them, as if to morrow we were to take our leaves of them. As crosses and afflictions are not of the nature of those diseases which men shall have but once, and therefore we are so to take our leave of them to day, as to morrow to expect their return: so on the other side those comforts which men enjoy in this world, are not perpetual residensaries, but even like man himself, of short continuance, their days are but a span 
Psalm. ●9. 6.  long, they are always in transitu, suddenly vanished and gone, and therefore we must resolve no otherwise on their company, then of passengers and travellers, here to day, and to morrow no more seen.  
Yea, but this was not all, it was not only the fruit of her body that was thus untimely cut off, but it was her only son; the holy ghost emphatically add des, that she was a widow, and this was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) her only begotten son, she never had any other, Solum hunc in doloribus noverat, solum suis lactaverat uberibus, neither had she any hope of more, for her husband was dead, and this only son left unto her as a pledge and remembrance of her husband's love; the sight of whose lovely face she used (as Saul did David's music) to drive away the vexing spirit of sorrow and grief: yea more, she was not only hereby destitute of comfort, but altogether hopeless of posterity; for this her son was bacculus senectutis, stirps generis, ramusculus successionis, and now the inheritance was left for ●●●●ng on to inherit. Was not here cause of grief? I might say, almost of despair.  
'tis true; yet happily God did deal thus with her, even because it was her only son, thereby to punish some sin in the mother; it may be she had taken too much delight in this her son and therefore God caused her to sustain much sorrow for him dead, whom happily living, she did too much affect; her motherly care was turned into an over-prized indulgence; now God makes that her greatest cross, wherein she expected greatest comfort; because she made that her pride, which should have been her care. The most lovely flowers of hearts-delighting joy, eftsoons prove the untimely and unexpected seeds of bitter sorrow, and God willing to wean our childish affections from that overweening opinion we have of earthly delights, many times so brings to pass, that in the fruition of what things our joy hath abounded, in the loss of the same, our sorrow should much more abound. But let not me here lay open a pit of despair for any afflicted soul, nor add sin to her sorrow; the holy Ghost lays none to her charge, then why should I? but rather say with our Saviour, Neither did this young man sin, nor this widow, but that the works of God might be manifest 
john 9 3.  in them, as hereafter we shall hear. Only let this teach us Christian wisdom, so to temper our affections in a godly mediocrity, and so dispose & order our love and delight in earthly things, that it never carry us beyond Religion, beyond ourselves, so shall we make the yoke of God's afflictions easy unto us, so shall we with a great deal of patience part with our greatest and most endeared delights.  
Well, admit this was inflicted on her as a punishment for her sin, why was not she strooken with death herself, that as living she could not expect many crosses, so being dead, might never feel more sorrow? No doubt, her love was as great to this her only son living, and her sorrow for him dead, as ever was David's to Absalon when he cried, Oh my son Absalon, 
2 Sam. 18. 33.  my son, my son Absalon, would God I had ay for thee. Had it been in her own election, she would have redeemed her son's life with the loss of her own. But God deals many times with his children, as wife Tutors unto Prince's children, strike them whom they most affect, and though he doth not correct them in his wrath and fury, yet he chooseth so to smite, the smart may longest remain.  
By this time I think you have heard of a miserable (Her) a distressed widow, and you may well join with her, and she with Eliah, It is enough, O Lord, take my soul. For 
2 Kng. 19 4.  it is not to be doubted, but while her son lay sick on his death bed, the mother sat daily on or by the bed, with sad sighs, with fervent and devout prayers, soliciting God, that now it was high time to put to his helping hand, and to be mindful in the performance of those most gracious promises that he had made unto widows, that now it was seasonable to make good that doctrine which the day before he had delivered in words, Blessed are they that mourn, for they shall be comforted, but yet she is not heard, her son dies: By whose death she was plunged into such a depth of grief, and almost swallowed up in a gulf of despair, that now she could no longer contain, but needs must break forth into open weeping, manifestly showing thereby, that either the promises of God were vain, and of none effect, or that she was cast off, and forsaken of God, and so his promises did in no wise appertain unto her: for these two (widowhood, and want of issue) were accounted among the Israelites to be two great curses. Yet more, her misery was so great, that it moved all the City to commiseration: for they went out with her unto the grave, and now there was no hope of any effect of God's promises, touching comfort to this mournful widow.  
Whence we may learn, that God doth suffer his children many times to be so much crushed under the yoke of affliction, and outward crosses in this world, that not only to the eye of men they seem to be forsaken, but even in themselves they feel no comfort, find no hope. Thus was David many times so heavily burdened, that he seemed unto himself, as though he were forsaken: Hath the Lord forgotten to be merciful? hath he shut up his mercies in displeasure for evermore? So our blessed Saviour himself when he was in the flesh, felt the hand of his Father so heavy upon him, that it made him in the bitterness and anguish of his soul to cry out, My God, my God, why hast thou forfaken me? This is the doing of the Lord, and it may seem marvellous in our eyes, until we consider the reasons; which may be reduced to these three heads:  
First, because extremities are the best trials of a Christians faith: ordinary crosses, as they are common, so is it more facile to bear them. To hope well when we see no danger, or to believe God's promises, when we see them either already performed, or at least a probable and likely means to effect them; it is easy, any man can do it▪ but to hope when we see no hope of safety, and to believe God's faithfulness, when we see no other means, but as to raise children out of stones, to fetch water out of a flinty Rock, to hold out a three years famine with an handful of meal, and a little oil; here indeed is a true hope, and a noble trial of a strong faith: for hope that is seen is no hope, and faith grounded on, or guided by the blind leader of carnal reason, is no faith. Thus God tried Abraham's faith in that great extremity, when he commanded him to offer up his only son. Thus was jobs faith, patience, and constancy tried by those extreme crosses on his body, goods, and children. God dealeth with his children, as Fencers with their scholars; they first begin with wooden cudgels, after they go to weapons with blunted edges and points, and last of all, as they grow in skill, and to put their skill to the trial, they play at sharp, and many times fetch blood. So God inures his children, first unto petty crosses, and so inflicteth greater and greater, at last he will strike with the sharp, and draw blood from their souls, only to try what proficients they have been in the school of faith and patience.  
Secondly, because he would make the deliverance the more joyful, when it doth come: for the greater are our afflictions, the greater shall be the weight of glory, and the more welcome unto us: as the Apostle speaketh concerning sin in the godly: so it is true concerning affliction, God many times so bringing to pass, that where sorrow hath abounded, there joy should much more abound: So that afflictions, they are but preparatives to greater comforts.  
Vintners we see oftentimes set before their guests that have dainty palates, brinish and salted meats, that so their wine may have the better taste and relish: So because it is man's nature too slightly to esteem of the mercies, favours, and comforts of God, as either to forget, or to extenuate and lessen them, he doth many times give them full cups of bitter sorrow, to the end that they may the more highly esteem and prise his mercies and favours when he bestows them.  
Thirdly, God seems to leave his without all hope of comfort, because they should ascribe all the praise and honour of their deliverance unto him only. Man is of a dogged nature; as in adversity, like the dog that snarls and bites at the stone, and never looks to the hand that threw it: so in prosperity, when we far well, and obtain any blessed and comfortable deliverance from any evil, we are ready presently to share glory with God, saying, This have I gotten by my care, industry, and wisdom, or else attribute it unto second causes, and never look up unto God to give him the glory. But let us know, that God is a jealous God, he will not part stakes with any man; and therefore he will many times suffer us to sink so low, that all means in the world shall fail, before he will raise us up, to the end we may acknowledge, that God is above, and beyond all means.  
The use of this shall be none other than those words of Saint Peter, Dear beloved, 
1. Pet. 4. 12.  think it not strange concerning the fiery trial which is among you, to prove you, as though some strange thing were come unto you: but put on jobs resolution, Though the Lord 
job 13. 15.  slay me, yet will I put my trust in him.  
Thus have you seen a tragical scene of sorrow, personated and acted in and by a miserable and mournful widow, lamenting the loss of her only son: now we are come to make it end in a joyful plaudite, while we look upon Christ her merciful comforter; for he seeing her, hath compassion on her, and saith unto her, Weep not. Wherein we may observe these parts: 1. The time: When the Lord saw her: 2. The author, The Lord: 3. Two antecedent causes of of her comfort: first, Christ his omniscience or providence, he saw her; and this I may call the seed of her comfort: secondly, his mercy, he had compassion on her: and this I may call the ground, into which it was cast, and where it took root. 4. The comfort itself, which is first verbal only, Weep not: and here it is sprung into a blade: Secondly real; for she received her son again, as the History showeth: and thus it is grown to an ear.  
When the Lord saw her. Was there a time when Christ did not know her misery? no: Christ knew before he came to see her, and by his Almighty power, whiles her son lay upon his deathbed, could have prevented his death, and his mother's sorrow, but he defers it until this time; to teach us this lesson; That God alone best knows when to wound, and when to heal; when to kill, and when to make alive, when to afflict with sorrow, and when to send comfort: we are not to limit God to times and seasons, nor yet to prescribe unto him when we should have deliverances from dangers, and comfort in crosses and afflictions. My times (saith David) that is, times of prosperity and adversity, are in thy hand: that is, to order and dispose according to thy wisdom, to thy good will and pleasure. And therefore though the Lord may seem a long time not to give audience, nor yet to behold the afflictions of his Saints; yet there will come a when, a time, that will bring comfort unto them.  
The Lord: Hear is the Author. All true & sound comfort comes from God in Christ, and from him only is to be expected; he is the Father of mercies, and God of all comfort: it is he that sends comfort in afflictions, yea life in death itself, by his power and mercy he sweetens the bitter waters of death, with the wood of his Cross, making that which is seen, as though it were not: so that though he hath not taken away death itself, yet he hath taken away the tyrannical power of death, insomuch that through him we may insultingly say, Oh death where is thy sting. Christ is the true herb of grace, which doth mitigate (if not wonderfully sweeten) all those cups of gall and vinegar, which are the portion and the potion, of the children of grace here, before they can be the children of glory in heaven.  
The Use whereof is, first, to stir up every one of us, to seek only unto God for comfort, and to satiate and delight ourselves only in him, as in the God of all comfort and consolation: If he send us comfort, if he be the rock upon whom we build our consolation, no affliction can discomfort us, no fear can affright us, nor death itself can dismay or appall us; unto him therefore, and only to him, let us seek for comfort.  
Secondly, hereby is discovered and reproved, the  practice amongst many now adays, that in the time of sorrow in stead of going to God for comfort, they run a clean contrary way to the devil. They will go to an Ale house to drink away sorrow, or else get themselves into some jovial company, and to pass away the time. And so likewise, in the time of sickness, in stead of looking up to heaven, they take hell for comfort; by seeking to beguile the time, and pass away the tediousness of the pain, with idle tales, cards, dice, or some such like vanity.  
Thirdly, it yields matter of comfort unto God's children, when they shall consider that God is their comforter, what need they fear, who be their tormentor? If we had the keeping of this comfort in our own hands and hearts only, as Adam had his innocency, we might easily lose it as Adam did his, and Satan who was ever envious of man's good, would be ready to pick and steal it away from us; but God keeps it for us in heaven, and as he did unto the children of Israel in the wilderness, daily renew showers of Manna, so doth he distil drops of heavenly comfort daily, into the hearts of true Israelites, in this their wilderness, and vale of tears.  
Thus of the Author, now of the Causes: The first antecedent cause, or the seed of the woman's comfort was, that the Lord saw her. As not she, no more can any Saint of God be in any distress, but he sees it, and good reason; for he that made the eye, shall not he see? He that made the ear, shall not he hear? and he that made the heart, shall not he understand the sorrows of every afflicted soul? Yes, he sees, he hears, he understands all. Neither comfort, nor blessing, cross, nor curse can come unto us, but by God's providence and foresight: not a hair of our heads can be diminished, nor a cubite can be added unto our stature, without the providence of our heavenly Father. It is neither constellation of stars, influence of the Celestial bodies, conjunctions of Planets, nor any such notional fantasy of a Mathematical brain, that can work our weal or woe. It is not the malice of the devil, or wicked men, can hurt God's Church, or children; for God sees, his providence is above all. And this providence of God, hath as well a restraining, as ordaining power: for if either strength, or policy, could prevail against God's Church it could not stand, if either the curses of men, or the endeavours of the powers of darkness should be effectual, all would be hell: but God sees, and his providence disposeth.  
The Lord saw her; He did not shut his eyes, nor turn his back upon her, but sees her, takes especial notice of her; to teach man what he should do, to turn his eyes from beholding vanity, & look upon the poor saints of God in misery. What's the reason men should now adays, so much degenerate from Christ their Lord? Men now adays are grown like the Ostrich, that while her eggs are in the sand, she will not look on them; she leaves them, she forgets them. When the clouds of adversity arise, men's sights are dimmed, they cannot see: when David is in adversity, his friends and his acquaintance stand afar off; What's the reason? Surely, men either have their eyes, through self-love turned inward, only to look upon themselves; or else the profits and pleasures of this world, play the Philistims with Samson, clean put out their eyes, and so they are become idols; eyes they have, and see not the miseries of God's saints. Let such take heed, lest the Lord give them also a sorrowful mind, and a trembling heart, and they look for comfort in vain, till their eyes fall out. Deut. 28. 61. For he that hideth his eyes from the poor, shall have many curses.  
The Lord saw her: Mark the gradation which here the holy Ghost useth, it is worth the noting, he spoke comfort unto this woman, Weep not. But first, he had compassion on her, and before he had compassion on her, he saw her; not that any thing in God is first or last, for all things with him are coeternal, and admit no priority of subsistence, but only as he doth actuate them towards men. First, he sees, than he is moved with compassion, than he speaks comfort, Weep not.  
To show us that God may see, though he have not compassion, he may have compassion though he do not presently comfort; if he comfort not, yet he may have compassion; and though he show not compassion, yet certainly he sees: which may serve for admirable comfort to God's children, when the swelling waters of sorrow are clean gone over their souls; though the Lord doth not presenly send thee comfort, yet he may have compassion on thee; and though as yet he hath not compassion, yet certainly he sees: and seeing thee is a cause to move him to compassion, and his compassion will certainly in the end bring comfort. The like gradation God useth in his justice, towards sinners, which may be a terror to every impenitent person; first he seethe their sins, than his wrath is kindled, and his jealousy waxeth hot, and then he strikes, and therefore though he doth not plague a sinner presently, yet he is angry, and though he seem not to be angry, yet certainly he sees him, and the sight of his sins will kindle his wrath: and who knows the power of his wrath? surely it will being a fearful judgement.  
Secondly, God doth first see our misery, before he is moved with compassion, and send comfort? let it teach every Christian that desires comfort; first of all to make his misery known unto God. We are all beggars, and they we know use to lay open their ulcers and sores, to move the passengers compassion. Let us not be so proud as to scorn to lay open our wants unto God, for except God see our misery, how can he have compassion? to conceal thy misery from God, is to stop the fountain & wellhead of God's mercy. The Prophet David proves the truth hereof unto us, When I held my tongue, that is, while I concealed my misery, and did not make it known unto God, my bones consumed: that is, my sorrow increased, I found no comfort, than I acknowledged my sin unto thee, neither hide I mine iniquity, for I thought, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. Upon his confession God saw his misery; seeing it, was moved with compassion; and this brought comfort. It was his practice: for Psal. 51. before, in the 12, verse he prays, Restore unto me the joy of thy salvation. In the 5. vers. he first invites God to see and look upon his misery, Behold, I was borne in iniquity, and in sin hath my mother conceived me. God grant the like practice may be ours.  
The Lord saw her. God hath a fourfold eye: First of Majesty, Secondly of justice, Thirdly, of Prudence, Fourthly, of Compassion. With the first he looks on himself only, and this no man can see and live, as God told Moses. With the second he looks upon sin and sinners, and this is an eye of terror, it sparkles with fire of revenge, in regard whereof, every man hath cause to pray, Turn thy face away from our sins. With the third, he looks on all his works, and by it he ordereth all things in weight and measure. With the fourth, he looks on the fatherless and widows, and all his poor and needy Saints: for seeing them, he hath compassion on them, and they like the Sun in the Firmament gives both life and light to all sublunary bodies, by this is every afflicted soul abundantly rejoiced, and invited with boldness to come unto the Throne of grace, and cry Abba, Father. And for this may every sinner safely pray, Lord show us the light of thy countenance. Graciously look upon our afflictions, Pitifully behold the sorrows of our hearts. And with this eye did he look on this widow: for seeing her, he had compassion on her. Hear is the second antecedent cause of this woman's comfort, and may be called causa subalternata, as Logicians term 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 us consider it an effect: Christ did not see her in misery and pass by her without any regard, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puts on the bowels of compassion, and is touched with the sense of her sorrow, when he saw, he had compassion on her. The Priest may see the wounded man, and pass by on the one side, the Levite may come near the place, go and look on him, and pass by on the other side, but the good Samaritane Christ jesus, when he sees him, he hath compassion on him.  
The use hereof is for exhortation, with those words of the Apostle, Let the same mind be in you that was even in Christ jesus. If we are Christians, let us imitate our Master Christ jesus. He 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 misery of God's Saints for its object: and the brighter our eyes are thus to see, the nearer we come to God the Father, who is the God of mercy; and to God the Son, our Lord and Master, who never sees his servants in misery, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath compassion on them, and to God the holy Ghost, who is the comforter. But men now a days are quick sighted, but slow to have compassion. They see as Cham to deride, as Michal to mock, as jobs friends, to espy out their sins, to aggravate their infirmities, to add to their sorrow, to trample under their feet the comfortless and dejected soul, in stead of pouring wine and oil into their wounds like Christ, like his tormentors give gall and vinegar to drink. Is this Christianisme? 't's contrary to the practice of Christ. Is it Religion? no; for pure Religion before God the Father, is to visit the fatherless and widows in their adversity. Surely then we may conclude, that more bear the name, then have nature from Christ; more profess, then practise Religion; otherwise how can we behold the misery▪ of Gods Church and children without compassionate, and relenting hearts? How can we see the afflictions of joseph, and yet drink wine in bowls, and sing to the sound of the vial? How can we see those Foxes which destroy the vineyard, and not be moved with compassion to pray unto our Spouse to take them? How can we see that man of perdition Sampson-like send Foxes with firebrands in their tails into the Lord's corn, and not be moved with compassion to pray unto the Lord of the harvest? How can we see in our neighbouring countries abroad, the beauty of Zion to be defaced, and her walls beaten down almost even with the ground, and not be moved with compassion, nor have any pity on the dust thereof? Let us beware lest the like happen unto us, and there be none to pity, nor to have compassion on us. How can we at home see so many poor, needy, naked, sick, and comfortless Christians lie in misery and want, and we pass by like so many Priests and Levites without any remorse, any compassion? Blessed are the merciful, for they shall obtain mercy: mercy and compassion it is one badge of a true Christian here on earth, by this shall men know that you are my disciples, if ye love one another. It is the only Brand-mark that I read of, by which Christ at the last day shall know the sheep from the goats, Come ye blessed of my Father, for I was hungry and ye fed me, naked, and ye clothed me, in prison and ye visited me.  
He had compassion on her: Now consider it, as it was a cause of her comfort, or as the ground whereinto the seed of her comfort was cast and took root. Christ was not sent unto, to come to raise her dead son, and being come, was not entreated or sued unto, but voluntarily, and out of his own accord; for he was moved with compassion, 'twas his mercy and compassion that was the cause of her comfort. To teach us, first, that what blessing or comfort soever either spiritual or temporal we enjoy, God's mercy is the cause of it. It must be his mercy alone, that must feoff us in all blessings and comforts whatsoever, and except this mercy of God in Christ, feoff us in blessings and comforts, as our sins do in crosses & curses we perish. Secondly, that God of himself is so ready to have mercy that before we call be will answer; and whiles we speak, he will hear: he love's not only to exceed our sins, but our very desires in mercy. Thirdly, we may see the gradation of Christ his love to his saints, descending upon them by a ladder from heaven, by three steps or rounds: ¹ in heart, ² in word, ³ in deed: in heart, for he hath compassion: in word, with a noli flere, weep not: in deed, for he restored her dead son to life, but first it begins at the heart. Philosophers teach us, that life natural first gins at the heart; so grace, the life spiritual, is first seated in the soul; the heart is first moved to compassion, than the tongue to pity: for (ex abundantia cordis) out of the abundance of the heart, the tongue speaketh; and he that hath not a compassionate heart, cannot have a pitiful tongue, but from the teeth outward, and not to speak comfortably, or show comfort, by word or deed, or both, is an evident sign of a hard heart; and from hardness of heart good Lord deliver us.  
You have heard the causes of her comfort, Christ his seeing her, & Christ's compassion on her, now hear the effect of both, he saith unto her, Weep not. He saw her: here the comfort was but in the seed. He had compassion: there the seed was cast into the ground, and took deep root. Weep not: here it is sprung into a blade. This good Samaritan Christ jesus, contenteth not himself to see this wounded woman, (for indeed she had a wounded spirit) and to have compassion on her, but goes unto her, binds up her wounds, pours wine and oil into them, and taketh care for her farther comfort, weep not. To teach us, that it is not sufficient for us, when we see any in misery, only to be moved with compassion, but we must speak some words of comfort in due season: it is the Apostle his rule, our tongues must utter the tender affections of our hearts; and our hearts, as they are, or should be the ground, where mercy must root, must sometimes show, that there is life, by sending fourth some buds into the tongue, which is the hearts best interpreter, and commonly speaks the language of the heart; if the heart conceive compassion, the tongue must utter weep not.  
Weep not. Here comes our Saviour now, and makes good in performance his comfortable doctrine, which was in words and promises; Blessed are they that mourn: he comes with a towel in his hands, and wipes away the brinish tears from the blubbered and furrowed cheeks of this sorrowful widow, and turns her sadness into gladness, her fasting into feasting; her sobs and sighs, into songs and praises of deliverance: such is the power, providence, and mercy of our gracious Lord, and merciful Saviour, to raise up unto his children in the midst of sorrow, sudden and unexpected comfort.  
But here some sad dejected Christian, copartner with this widow in the same or like cause of grief, may yet refuse to be comforted, and justify both the cause and act of sorrow: for the Prophet Esay complained in his days, that the righteous man perished, and no man considered it in his heart: beside, it is not found through the whole sacred Story of our Saviour's life, that ever he was seen to laugh, but to weep often: and besides all, this woman lost her son, and therefore a senseless stupidity in her, not to have mourned, would have argued not only want of love, but of nature and humanity, or to have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, courage above and beyond the strength of nature: for how quiet soever the moral Doctors have made themselves, yet their rules have never countervailed all their troubles. The wisest and most resolute Moralist that ever was, looked pale, when he was to taste his poisonful Hemlock, and why? because to grieve at crosses, and to fear death is natural, is to be a man; why then doth our Saviour forbidden her, saying; Weep not.  
We must know for all this, that the God of nature will have us sometime, (though not to deny) yet to curb nature; and grace must teach us to do that sometime which nature cannot, for courage and constancy against all crosses, and then to be least shaken, when most assailed, cometh from the rules of an higher art then natural wisdom was ever able to teach. Not that grace would make a man not be affectionate, as not to mourn with them that mourn, and weep with them that weep: for even this is a lesson which every man must learn in the school of grace; but direct us to moderate the inordinate, and over-passionate affections of nature, that they should not meurne as men without hope, for them that sleep in the Lord.  
Weep not. Here (me thinks) I am taken with admiration, to conceive in what amazement this sorrowful soul, and all the mournful 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 dissonant and discording ditty to so doleful a tune, and yet I cannot choose but admire more, how suddenly their sorrow was turned into comfort, and mourning into mirth; while I consider, who it is that says unto her, weep not. Vox hominem sonat, oh Deus certè, the sound of the voice betrays him to be a man, but the matter that he speaks, mightily declares him to be the Son of God. God speaks by his Son, the brightness of his glory, and the engraved form of his Person, out of his Word unto all, both good and bad: but it is not the sound of the voice of God, but the matter which he speaks, that argues love: he may speak unto an enemy as unto Satan, Satan whence comest thou? job 1. in anger, as unto Adam, when he called him to an account, Adam where art tbou? Gen. 3. He speaks peace to none but to his own: it is unto them and unto their souls that he says, I am thy salvation: It is with them that he doth indent, I will be their God, and they shall be my people: and happy that soul unto whom in the midst of sorrow, Christ shall utter this comfortable voice, Weep not.  
The Church of God is compared to a ship sailing on the sea; every Christian is a passenger in this Vessel, Christ is the Pilot and Steersman, he still sits at the Helm, let the weather be never so foul, let the sea and waves of crosses rise one upon another with never such swelling surges, yet if my Saviour say unto my soul, I am thy salvation, I will never despair, if my steersman say unto me as unto his Disciples, Fear not, O ye of little faith, that little faith I have shall make me so confident as not to be dismayed, if my Saviour meet me, though not in the flesh, yet but in his word, as he doth here this comfortless widow with a noli flere, weep not, though he take away from me father or mother, brother or sister, my nearest and dearest comfort in the world, I will not mourn as without hope, but comfort myself in his comfortable promises.  
Thus have you seen a sorrowful mother, following her dead son with tearedewed cheeks, a passionate multitude attending this pensive widow, a compassionate Lord stopping their mouths, wiping their eyes, and cheering their hearts, with a comfortable noli flere, Weep not. But this is not all, let me add something farther than my Text, yet not beyond the Text, for 'tis in the History he gave her her son alive again; and thus the blade is grown to an ear, from a verbal to a real comfort. To teach us first, that it is not sufficient for us to have a tender heart and a bemoaning tongue, to those that are in want and misery, but our hands must be enlarged, our hearts towards poor needy Christians must be so affected, that some work of charity and mercy, might be effected.  
Secondly, and for conclusion of all, whereas this woman in the depth of her sorrow found comfort, and the young man in the midst of death found life, we may learn, that both to live, and to live comfortably, are in, and from Christ alone.  
But some sorrowful soul may yet farther object and reason, that well might this woman receive a great deal of comfort, for she had the real and bodily presence of her blessed Saviour, whose very looks were able to revive a drooping and languishing soul; and beside to his presence, he annexed his Power, miraculously raising her dead son to life, and thereby unexpected comfort to herself, but now Christ is ascended into heaven, and there shall remain till his second coming; besides miracles are now ceased, how then shall I by this example any whit comfort myself; how shall I expect restitution of my loss, restauration of my comfort.  
I answer, these doubts proceed but from the weakness of our faith; shall the eyes of the body minister comfort to the soul, and shall not Faith the Eye of the soul do much more? Rub but the scales of infidelity from these eyes; and then, even now by faith thou mayest see thy Saviour, sitting at the right hand of God, making continual intercession for thee. But why do I grant that Christ is absent from his Church and children? He is not; as Abraham in the Parable answered Dives, They have Moses and the Prophets, so I say, we have Christ still; have we not his own promise: Lo, I am with you to the end of the world. Doth he not daily speak unto our souls, by the Spirit, the Comforter, and to our ears by his holy word, as comfortably as ever he did unto this woman, when he said unto her, Weep not. May not we daily hear him say; Blessed are the poor in spirit; Blessed are they that mourn for they shall be comforted; Come unto me all ye that are heavy laden, and I will refresh you, and you shall find rest unto your souls. As for the comfort this woman had, by the raising of her dead son, know, that this was but a temporal and short life, and when he bad her not to weep, this comfort was as short, if not shorter than the former; for certainly afterwards so long as she lived, she would have cause to weep, by daily renewed causes of sorrow. But we howsoever we lose our friends now, shall one day see a more blessed raising of them, never any more to be deprived of their society: and then shall Christ pronounce words which shall bring more durable comfort then these to this woman, for than shall all tears be wiped from our eyes never to feel more sorrow. Till which time the Lord give us grace to live religiously, and to wait patiently.  
FINIS.