And, if this life is short, even when longest, from the great disproportion between it and the powers of regenerate man, still more is this the case, of course, where it is cut short, and death comes prematurely. Men there are, who, in a single moment of their lives, have shown a superhuman height and majesty of mind which it would take ages for them to employ on its proper objects, and, as it were, to exhaust; and who by such passing flashes, like rays of the sun, and the darting of lightning, give token of their immortality, give token to us that they are but Angels in disguise, the elect of God sealed for eternal life, and destined to judge the world and to reign with Christ for ever. Yet they are suddenly taken away, and we have hardly recognized them when we lose them. Can we believe that they are not removed for higher things elsewhere? This is sometimes said with reference to our intellectual powers; but it is still more true of our moral nature. There is something in moral truth and goodness, in faith, in firmness, in heavenly-mindedness, in meekness, in courage, in loving-kindness, to which this world’s circumstances are quite unequal, for which the longest life is insufficient, which makes the highest opportunities of this world disappointing, which must burst the prison of this world to have its appropriate range. So that when a good man dies, one is led to say, “He has not half showed himself, he has had nothing to exercise him; his days are gone like a shadow, and he is withered like grass.”

I say the word “disappointing” is the only word to express our feelings on the death of God’s saints. Unless our faith be very active, so as to pierce beyond the grave, and realize the future, we feel depressed at what seems like a failure of great things. And from this very feeling surely, by a sort of contradiction, we may fairly take hope; for if this life be so disappointing, so unfinished, surely it is not the whole. This feeling of disappointment will often come upon us in an especial way on happening to hear of or to witness the deathbeds of holy men. The hour of death seems to be a season, of which, in the hands of Providence, much might be made, if I may use the term; much might be done for the glory of God, the good of man, and the manifestation of the person dying. And beforehand friends will perhaps look forward, and expect that great things are then to take place, which they shall never forget. Yet, “how dieth the wise man? as the fool.” [Eccles. ii. 16.] Such is the preacher’s experience, and our own bears witness to it. King Josiah, the zealous servant of the Living God, died the death of wicked Ahab, the worshipper of Baal. True Christians die as other men. One dies by a sudden accident, another in battle, another without friends to see how he dies, a fourth is insensible or not himself. Thus the opportunity seems thrown away, and we are forcibly reminded that “the manifestation of the sons of God” [Rom. viii. 19.] is hereafter; that “the earnest expectation of the creature” is but waiting for it; that this life is unequal to the burden of so great an office as the due exhibition of those secret ones who shall one day “shine forth as the sun in the kingdom of their Father.” [Matt. xiii. 43.]

But further (if it be allowable to speculate), one can conceive even the same kind of feeling, and a most transporting one, to come over the soul of the faithful Christian, when just separated from the body, and conscious that his trial is once for all over. Though his life has been a long and painful discipline, yet when it is over, we may suppose him to feel at the moment the same sort of surprise at its being ended, as generally follows any exertion in this life, when the object is gained and the anticipation over. When we have wound up our minds for any point of time, any great event, an interview with strangers, or the sight of some wonder, or the occasion of some unusual trial, when it comes, and is gone, we have a strange reverse of feeling from our changed circumstances. Such, but without any mixture of pain, without any lassitude, dulness, or disappointment, may be the happy contemplation of the disembodied spirit; as if it said to itself, “So all is now over; this is what I have so long waited for; for which I have nerved myself; against which I have prepared, fasted, prayed, and wrought righteousness. Death is come and gone,—it is over. Ah! is it possible? What an easy trial, what a cheap price for eternal glory! A few sharp sicknesses, or some acute pain awhile, or some few and evil years, or some struggles of mind, dreary desolateness for a season, fightings and fears, afflicting bereavements, or the scorn and ill-usage of the world,—how they fretted me, how much I thought of them, yet how little really they are! How contemptible a thing is human life,—contemptible in itself, yet in its effects invaluable! for it has been to me like a small seed of easy purchase, germinating and ripening into bliss everlasting.”

Such being the unprofitableness of this life, viewed in itself, it is plain how we should regard it while we go through it. We should remember that it is scarcely more than an accident of our being—that it is no part of ourselves, who are immortal; that we are immortal spirits, independent of time and space, and that this life is but a sort of outward stage, on which we act for a time, and which is only sufficient and only intended to answer the purpose of trying whether we will serve God or no. We should consider ourselves to be in this world in no fuller sense than players in any game are in the game; and life to be a sort of dream, as detached and as different from our real eternal existence, as a dream differs from waking; a serious dream, indeed, as affording a means of judging us, yet in itself a kind of shadow without substance, a scene set before us, in which we seem to be, and in which it is our duty to act just as if all we saw had a truth and reality, because all that meets us influences us and our destiny. The regenerate soul is taken into communion with Saints and Angels, and its “life is hid with Christ in God;” [Col. iii. 3.] it has a place in God’s court, and is not of this world,—looking into this world as a spectator might look at some show or pageant, except when called from time to time to take a part. And while it obeys the instinct of the senses, it does so for God’s sake, and it submits itself to things of time so far as to be brought to perfection by them, that, when the veil is withdrawn and it sees itself to be, where it ever has been, in God’s kingdom, it may be found worthy to enjoy it. It is this view of life, which removes from us all surprise and disappointment that it is so incomplete: as well might we expect any chance event which happens in the course of it to be complete, any casual conversation with a stranger, or the toil or amusement of an hour.

Let us then thus account of our present state: it is precious as revealing to us, amid shadows and figures, the existence and attributes of Almighty God and His elect people: it is precious, because it enables us to hold intercourse with immortal souls who are on their trial, as we are. It is momentous, as being the scene and means of our trial; but beyond this it has no claims upon us. “Vanity of vanities, says the Preacher, all is vanity.” We may be poor or rich, young or old, honoured or slighted, and it ought to affect us no more, neither to elate us nor depress us, than if we were actors in a play, who know that the characters they represent are not their own, and that though they may appear to be superior one to another, to be kings or to be peasants, they are in reality all on a level. The one desire which should move us should be, first of all, that of seeing Him face to face, who is now hid from us; and next of enjoying eternal and direct communion, in and through Him, with our friends around us, whom at present we know only through the medium of sense, by precarious and partial channels, which give us little insight into their hearts.

These are suitable feelings towards this attractive but deceitful world. What have we to do with its gifts and honours, who, having been already baptized into the world to come, are no longer citizens of this? Why should we be anxious for a long life, or wealth, or credit, or comfort, who know that the next world will be every thing which our hearts can wish, and that not in appearance only, but truly and everlastingly? Why should we rest in this world, when it is the token and promise of another? Why should we be content with its surface, instead of appropriating what is stored beneath it? To those who live by faith, every thing they see speaks of that future world; the very glories of nature, the sun, moon, and stars, and the richness and the beauty of the earth, are as types and figures witnessing and teaching the invisible things of God. All that we see is destined one day to burst forth into a heavenly bloom, and to be transfigured into immortal glory. Heaven at present is out of sight, but in due time, as snow melts and discovers what it lay upon, so will this visible creation fade away before those greater splendours which are behind it, and on which at present it depends. In that day shadows will retire, and the substance show itself. The sun will grow pale and be lost in the sky, but it will be before the radiance of Him whom it does but image, the Sun of Righteousness, with healing on His wings, who will come forth in visible form, as a bridegroom out of his chamber, as His perishable type decays. The stars which surround it will be replaced by Saints and Angels circling His throne. Above and below, the clouds of the air, the trees of the field, the waters of the great deep will be found impregnated with the forms of everlasting spirits, the servants of God which do His pleasure. And our own mortal bodies will then be found in like manner to contain within them an inner man, which will then receive its due proportions, as the soul’s harmonious organ, instead of that gross mass of flesh and blood which sight and touch are sensible of. For this glorious manifestation the whole creation is at present in travail, earnestly desiring that it may be accomplished in its season.

These are thoughts to make us eagerly and devoutly say, “Come, Lord Jesus, to end the time of waiting, of darkness, of turbulence, of disputing, of sorrow, of care.” These are thoughts to lead us to rejoice in every day and hour that passes, as bringing us nearer the time of His appearing, and the termination of sin and misery. They are thoughts which ought thus to affect us; and so they would, were it not for the load of guilt which weighs upon us, for sins committed against light and grace. O that it were otherwise with us! O that we were fitted duly to receive this lesson which the world gives us, and had so improved the gifts of life, that while we felt it to be perishing, we might rejoice in it as precious! O that we were not conscious of deep stains upon our souls, the accumulations of past years, and of infirmities continually besetting us! Were it not for all this,—were it not for our unprepared state, as in one sense it may truly be called, how gladly should we hail each new month and year as a token that our Saviour is so much nearer to us than He ever has been yet! May He grant His grace abundantly to us, to make us meet for His presence, that we may not be ashamed before Him at His coming! May He vouchsafe to us the full grace of His ordinances: may He feed us with His choicest gifts: may He expel the poison from our souls: may He wash us clean in His precious blood, and give us the fulness of faith, love, and hope, as foretastes of the heavenly portion which He destines for us!