by Richard Baxter
Direct. IX. Be neither unnaturally senseless at the death of friends, nor excessively dejected or afflicted. To make light of the death of relations and friends, be they good or bad, is a sign of a very vicious nature; that is so much selfish, as not much to regard the lives of others: and he that regards not the lives of his friends is little to be trusted in his lesser concernments. I speak not this of those persons whose temper allows them not to weep: for there may be as deep a regard and sorrow in some that have no tears, as in others that abound with them. But I speak of a mischievous, selfish nature, that is little affected with any one’s concernments but its own.
Yet your grief for the death of friends, must be very different both in degree and kind. 1. For ungodly friends you must grieve for their own sakes, because if they died such, they are lost for ever. 2. For your godly friends you must mourn for the sake of yourselves and others, because God has removed such as were blessings to those about them. 3. For choice magistrates, and ministers, and other instruments of public good, your sorrow must be greater, because of the common loss, and the judgment thereby inflicted on the world. 4. For old, tried christians, that have overcome the world, and lived so long till age and weakness make them almost unserviceable to the church, and who groan to be unburdened and to be with Christ, your sorrow should be least, and your joy and thanks for their happiness should be greatest. But especially abhor that nature that secretly is glad of the death of parents, (or little sorrowful,) because that their estates are fallen to you, or you are enriched, or set at liberty by their death. God seldom leaves this sin unrevenged, by some heavy judgments even in this life.
Direct. X. To overcome your inordinate grief for the death of your relations, consider these things following. 1. That excess of sorrow is your sin: and sinning is an ill use to be made of your affliction. 2. That it tends to a great deal more: it unfits you for many duties which you are bound to, as to rejoice in God, and to be thankful for mercies, and cheerful in his love, and praise, and service: and is it a small sin to unfit yourselves for the greatest duties? If you are so troubled at God’s disposal of his own, what does your will but rise up against the will of God; as if you grudged at the exercise of his dominion and government, that is, that he is God! Who is wisest, and best, and fittest to dispose of all men’s lives? Is it God or you? Would you not have God to be the Lord of all, and to dispose of heaven and earth, and of the lives and crowns of the greatest princes? If you would not, you would not have him to be God. If you would, is it not unreasonable that you or your friends only should be excepted from his disposal? 4. If your friends are in heaven, how unsuitable is it, for you to be overmuch mourning for them, when they are rapt into the highest joys with Christ; and love should teach you to rejoice with them that rejoice, and not to mourn as those that have no hope. 5. You know not what mercy God showed to your friends, in taking them away from the evil to come, you know not what suffering the land or church is falling into; or at least might have fallen upon themselves; nor what sins they might have been tempted to. But you are sure that heaven is better than earth, and that it is far better for them to be with Christ. 6. You always knew that your friends must die; to grieve that they were mortal, is but to grieve that they were but men. 7. If their mortality or death be grievous to you, you should rejoice that they are arrived at the state of immortality, where they must live indeed and die no more. 8. Remember how quickly you must be with them again. The expectation of living on yourselves, is the cause of your excessive grief for the death of friends. If you looked yourselves to die to-morrow, or within a few weeks, you would less grieve that your friends are gone before you. 9. Remember that the world is not for one generation only; others must have our places when we are gone; God will be served by successive generations, and not only by one. 10. If you are christians indeed, it is the highest of all your desires and hopes to be in heaven; and will you so grieve that your friends are gone thither, where you most desire and hope to be?
Object. All this is reasonable, if my friend were gone to heaven: but he died impenitently, and how should I be comforted for a soul that I have cause to think is damned?
Answ. Their misery must be your grief; but not such a grief as shall deprive you of your greater joys, or disable you for your greater duties. 1. God is fitter than you to judge of the measures of his mercy and his judgments, and you must neither pretend to be more merciful than he, nor to object to his justice. 2. All the works of God are good; and all that is good is amiable; though the misery of the creature be bad to it, yet the works of justice declare the wisdom and holiness of God; and the more perfect we are, the more they will be amiable to us. For, 3. God himself, and Christ, who is the merciful Saviour of the world, approve of the damnation of the finally ungodly. 4. And the saints and angels in heaven do know more of the misery of the souls in hell, than we do; and yet it abates not their joys. And the more perfect any is, the more he is like-minded unto God. 5. How glad and thankful should you be to think that God has delivered yourselves from those eternal flames! The misery of others should excite your thankfulness. 6. And should not the joys of all the saints and angels be your joy, as well as the sufferings of the wicked be your sorrows? But above all, the thoughts of the blessedness and glory of God himself, should overtop all the concernments of the creature with you. If you will mourn more for the thieves and murderers that are hanged, than you will rejoice in the justice, prosperity, and honour of the king, and the welfare of all his faithful subjects, you behave not yourselves as faithful subjects. 7. Shortly you hope to come to heaven: mourn now for the damned, as you shall do then; or at least, let not the difference be too great, when that, and not this, is your perfect state.