Partner with as God uses us to make a difference for those displaced by Russia's war on Ukraine.
Click to donate today!

Bible Commentaries

Spurgeon's Verse Expositions of the Bible

Deuteronomy 32

Verse 29

Be Mindful of Dying (Memento Mori)

March 18th, 1860 by C. H. SPURGEON (1834-1892)

"Oh that they were wise, that they understood this, that they would consider their latter end." Deuteronomy 32:29 .

Man is unwilling to consider the subject of death. The shroud, the mattock and the grave, he labors to keep continually out of sight. He would live here always if he could; and since he cannot, he at least will put away every emblem of death as far as possible from his sight. Perhaps there is no subject so important, which is so little thought of. Our common proverb that we use is just the expression of our thoughts, "We must live." But if we were wiser we should alter it and say, "We must die." Necessity for life there is not; lift is a prolonged miracle. Necessity for death there certainly is, it is the end of all things. Oh that the living would lay it to heart. Some years ago, a celebrated author Drelincourt, wrote a work on Death, a valuable work in itself, but it commanded no sale whatever. There were no men who would trouble themselves with Death's heads and cross-bones. And to show how foolish man is, a certain doctor went home and wrote a silly ghost-story, not one word of which was true, sent it to the bookseller, he stitched it up with his volume, and the whole edition sold. Any thing men will think of rather than death any fiction, any lie. But this stern reality, this master truth, he puts away, and will not suffer it to enter his thoughts. The old Egyptians were wiser than we are. We are told that at every feast, there was always one extraordinary guest that sat at the head of the table. He ate not, he drank not, he spake not, he was closely veiled. It was a skeleton which they had placed there, to warn them that even in their feastings, they should remember there would be an end of life. We are so fond of living, so sad at the very thoughts of death, that such a memento mori; as that, would be quite unbearable in our days of feasting. Yet our text tells us that we should be wise, if we would consider our latter end. And certainly we should be, for the practical effect of a true meditation upon death would be exceedingly healthful to our spirits. It would cool that ardor of covetousness, that fever of avarice, always longing after, and accumulating wealth, if we did but remember that we should have to leave our stores, that when we have gotten our most, all that we can ever inherit for out body is one six feet of earth, and a mouthful of clay. It would certainly help us to set loose by the things which we here possess. Perhaps, it might lead us to set our affections upon things above, and not upon the mouldering things below. At any rate, thoughts of death might often check us when we are about to sin. If we look at sin by the light of that death's lantern by which the sexton shall dig our graves, we might see more of the hollowness of sinful pleasure, and of the emptiness of worldly vanity. If we would but sin on our coffin lids, we should sin far more seldom. Surely we should be kept back from many an evil act if we remembered that we must all appear before the judgment seat of Christ. And, mayhap too, these thoughts of death might be blessed to us in even a higher sense, for we might hear an angel speaking to us from the grave, "Prepare to meet your God," and we might be led to go home and set our house in order, because we must die and not live. Certainly, if even one of these effects shall be produced by considering our latter end, it would be the purest wisdom continually to walk arm in arm with that skeleton teacher Death. I propose this morning, as God shall help me, to lead you to consider your latter end. May the Holy Spirit bend your thoughts downward to the tomb. May he guide you to the grave, that you may there see the end of all earthly hopes, of all worldly pomp and show. In doing this, I shall thus divide my subject. First, let us consider Death, secondly, let us push on the consideration by considering the warnings which Death has given us already; and then, further, let us picture ourselves as dying, bringing to our mind's eye a picture of ourselves stretched upon our last bed. I. In the first place, then, LET US CONSIDER DEATH. 1. Let us begin by remarking its origin. Why is it that I must die? Whence came these seeds of corruption that are sown within this flesh of mine? The angels die not. Those pure ethereal spirits live on without knowing the weakness of old age, and without suffering the penalties of decay. Why must I die? Why has God made me so curiously and so wondrously why is all this skill and wisdom shown in the fashioning of a man that is to endure for an hour, and then to crumble back to his native element the dust? Can it be that God originally made me to die? Did he intend that the noble creature, who is but a little lower than the angels, who hath dominion over the works of God's hands, beneath whose feet he hath put all sheep and oxen, yea and the fowl of the air and the fish of the sea, and whatsoever passeth through the paths of the sea did he intend that that creature should waste away as a shadow, and should be as a dream that continueth not? Come, my soul, let this melancholy thought thrust itself upon thy attention. Thou diest because thou sinnest! Thy death is not God's primal ordinance, but it is a penalty brought upon thee on account of the transgression of thy first parent. Thou wouldst have been immortal if Adam had been immaculate. Sin, thou art the mother of Death! Adam thou hast digged the graves of thy children! We might have lived on, in everlasting youth, if it had not been for that thrice-cursed theft of the forbidden fruit. Look, then, that thought in the face. Man is a suicide. Our sin, the sin of the human race, slays the race. We die because we have sinned. How this should make us hate sin! How we should detest it because the wages of sin is death! Brand then, from this day forward, the word Murderer on the brow of sin. 2. In considering Death, let us go a step further, and observe not only its origin but its certainty. Die I must. I may have escaped a thousand diseases, but Death has an arrow in his quiver that will reach my heart at last. True, I have one hope, a blissful hope, that if my Lord and Master shall soon come, I shall be among the number of them that are alive and remain, who shall never die, but who shall be changed. I have that fond anticipation, that he will come ere this body of mine shall crumble into dust, and that these eyes shall see him when he shall stand in the latter day upon the earth. But, however, if it be not so, die I must. "It is appointed unto All men once to die, end after death the judgment. Run! run! but the 'beet pursuer shall overtake thee. Like the stag before the hounds we By swifter than the breeze, but the dogs of Death shall outstrip us: Fever and plague, weakness and decay; he hath but to let slip these dogs and they are on us, and who can resist their fury? There is a black camel upon which Death rides, say the Arabs, and that must kneel at every man's door. With impartial hand he dashes down the palace of the monarch as well as the cabin of the peasant. At every man's door there hangs that black knocker, and Death hath but to uplift it and the dread soumd is heard, and the uninvited guest sits down to banquet on our flesh and blood. Die I must. No physician can stretch out my life beyond its allotted term. I must cross that river Jordan. I may use a thousand stratagems, but I cannot escape. Even now I am today like the deer surrounded by the hunters in a circle, a circle which is narrowing every day; and soon must I fan and pour out my life upon the ground. Let me never forget, then, that while other things are uncertain, Death is sure. 3. Then, looking a little further into shade, let me remember the time of my Death. To God it is fixed and certain. He has ordained the hour in which I must expire. A thousand angels cannot keep me from the grave an instant when that hour has struck. Nor could legions of spirits cast me into the pit before the appointed time.

"Plagues and death around me fly, Till he please I cannot die; Not a single shaft can hit, Till the God of love sees fit.

All our times are in his hand. The means, the way I shall die, how long I shall be in dying, the sickness and in what place I shall be seized with the contagion, Al these are ordained. God hath in his mind's eye the wave that shall engulph me, or the bed in which I shall breathe out my last. He knows the stones that shall mark my sleeping place, and the very worm that shall crawl o'er this face when it shall be cold im death. He hath ordained everything; and in that Book of Fate it stands, and never can it be changed. But to me it is quite uncertain. I know not when, nor where, nor how I shall breathe out my life. Into that sacred ark I cannot look that ark of the secrets of God. I cannot pry between the folded leaves of that book which is chained to the throne of God, wherein is written the whole history of man. When I walk by the way I man fall dead im the streets; an apoplexy may usher me into the presence of my Judge. Riding along the road, I may be carried as swiftly to my tomb. While I am thinking of the multitudes of miles over which the fiery wheels are rimming, I may be in a minute, without a moment's warning, sent down to the shades of death. In my own house I am not safe. There are a thousand gates to Death, and the roads from Earth to Hades are innumerable. From this spot in which I stand there is a straight path to the grave; and where you sib there is an entrance into eternity. Oh, let us bethink, then, how uncertain life is. Talk we of a hair; it is something massive when compared with the thread of life. Speak we of a spider's web, it is ponderous compared with the web of life. We are but as a bubble; nay, less substantial. As a moment's foam upon the breaker, such are we. As an instant spray nay, the drops of spray are enduring as the cabs of heaven compared with the moments of our life. Oh, let us, then, prepare to meet our God, because, when and how we shall appear before him is quite unknown to us. We may never go out of this hall alive. Some of us may be carried hence on young men's shoulders, as Ananias and Sapphire of old. We may not live to see our homes again We may have given the last kiss to the beloved, cheek, and spoken the last ward of fondness to those who are near to our hearts. We are on the brink of our tombs,

"Ten thousand to their endless home This solemn moment fly; And we are to the margin come, And soon expect to die!"

4. But I must not linger here, but go on to observe the terrors which surround Death. I would call to your memory to-day the pains, the groans the dying strife, which make our affrighted souls start back from the tomb. To the best men in the world dying is a solemn thing. Though "I can read my title clear to mansions in the skies," and know that I have a portion among them that are sanctified, yet must it always give some trembling to the flesh, some quivering to the human frame, to think of breathing out my soul, and launching on an unknown sea. He that can laugh at death is a fool stark, staring mad is he. He who can make jokes with regard to his end will find that if he should die jesting, it will be no jest to be damned. When this tent is being taken down, when this clay tenement begins to creak and shake in the rough north wind of Death, when stone after stone tumbles from its place, and all the bonds are loosened, it will be a terrible moment then. When the poor soul stands beneath the temple of the body, and sees it shake, sees rifts in its roof, sees the pillars tremble, and all the ruins thereof falling about it, it will be an awful moment a moment which, if it were continued and lengthened, would be the most dread picture of hell that can be presented to us, for hell is called the second Death. An endless dying, the pang of death prolonged eternally, the woes and the grief of dissolution made to last without an end, that, I say, is one of the most terrible pictures of hell. Death itself must be a tremendous thing. Let me think, too that when I die I must leave behind me all that I have on earth. Farewell! to that house which I have so fondly called my home. Farewell! to that preside and the little prattlers that have climbed my knee. Farewell I to her who has shared my life and been the beloved one of my bosom. Farewell! All things the estate, the "old, the silver. Farewell! earth. Thy fairest beauties melt away, thy most melodious strains die in the dim distance. I hear no more, and see no more, Ears and eyes are closed, and men shall carry me out and bury their dead out of their sight. And, now, farewell! to Al the means of grace. That passing bell is the last sound of the sanctuary that shall toll for me. No church bell now shall summon me to the house of God. If I have neglected Christ I shall hear of Christ no more, No grace presented now; no strivings of the Spirit,

"Fix'd is my everlasting state, Could I repent, 'tis now too late."

Death hath now closed up the window" of my soul If I am impenitent, an everlasting darkness, a darkness like that of Egypt, that may be felt, rests on me for over. Ye may sing ye saints of God, but I must howl eternally. Ye may gather round the Sacramental Table and remember your Master's death, but I am cast away for ever from his presence, where there is weeping, and waning, and gnashing of teeth. This is to die, my friends, and to die with a vengeance, too. To the believer there are softening tints; there are lines in the picture which take out the blackness. The very shades help to make the believer's glory brighter, the grim passage of Death makes heaven shine with a superior lustre. He thinks of the lands beyond the flood, of the beatific vision, of the face of the exalted Redeemer, of a seat at his right hand, of crowns of glory, and of harps of immortal bliss. But to you who are ungodly and unconverted, Death has only this black side. It is the leaving of all you have, and of all you love. It is an entering upon eternal poverty, everlasting shame, and infinite woe. Oh that ye were wise, ye careless sinners oh that ye were wise, that ye understood this, and would consider your latter end. 5. I have thus you see pushed into another head which I meant to have dwelt upon for a moment, viz., the results of death. For, verily, its results and terrors to the wicked are the same. Oh that ye were wise to consider them. Let me, however, remind the Christian, in order that there may be a flash of light in the thick darkness of this sermon, that Death to him should never be a subject upon which he should loathe to meditate. To die! to shake off my weakness and to be girded with omnipotence. To die! to leave my pangs, and palms, and fears, and woe, my feeble heart, my unbelief, my tremblings and my griefs, and leap into the divine bosom. To die! What have I to lose by Death? The tumult of the people and the strife of tongues. A joyous loss indeed! To the believer Death is gain, unalloyed gain. Do we leave our friends by Death? We shall see better friends, and more numerous up yonder, in the general assembly and church of the first-born, whose names are written in heaven. Do we leave our house and comforts?" There is a house not made with hands, eternal in the heavens." Do we lose our life? Ah no, we gain a better far; for remember that we live to die, we die to live, and then are live to die no more. Without any fraction of loss, death to the believer is a glorious gain. It is greatly wise, then, for a Christian to talk with his last hours, because those last hours are the beginning of his glory. He leaves off to sin and begins to be perfect; he ceases to suffer and begins to be happy; he renounces all his poverty and shamed and begins to be rich and honored. Comfort, then, comfort, then, ye sorrowing and suffering Christians. "Comfort ye, comfort ye my people, saith your God." Say unto them your warfare is accomplished, your sin is pardoned, and you shall see your Lord's face without A veil between. II. I shall now turn to the second head of my discourse. Brethren, fellow immortals. I desire you now to CONSIDER THE WARNINGS WHICH DEATH HATH ALREADY GIVEN TO EACH ONE OF US. We are so prone to turn away from this subject, that you must excuse me if I continue to bring you back again, again, and again to it, alluring the brief time that can be allotted to the discourse of this morning. Death hath been very near to many of us; he has crossed the ecliptic of our life many and many a time. That baleful planet has often been in close conjunction with us. Let us just observe how frequently he has been in our house. Call ye then to mind, first of Al, how many warnings you have had in the loss of relatives. There is not a person here, I imagine who has not had to make a pilgrimage to the tomb, to weep over the ashes of your friends. During the few years that I have been the pastor of this church, how many times have I journeyed to the tomb. One after another of the valiant men in our Israel have been taken away. Many who were my spiritual sons and daughters, whom I buried first in the tomb of baptism, have I had to bury afterwards in the tomb of death. The scene is always changing. As I stand in my pulpit, I remark many an old familiar face. But I have to observe also, how many places there are which would have been empty, if it were not that God has sent other Davids to occupy David's seat. And, my dear friends, it cannot be long with some of you ere it shall be my mournful task, unless I die myself, to go creeping over your bodies to the tomb. That funeral oration may soon be pronounced over some of you. And you have good reason to expect it when you think how one after another of those who were the friends of your youth have gone. Where is the wife with whom you lived joyously in the early days of your life? Or where is the husband whose fair young face so often looked on you with eyes of love? Where are those children who sprung up like flowers, but withered as they bloomed? Where are those brothers and those sisters, the elder born, that have crossed the flood before us? or, where those younger ones, whom we lived to see born, who shone with us for an hour, but whose sun even before it had reached its zenith, had set in eternal night? Brothers and sisters, Death has made sad inroads into some of our families. There be some of you who stand to day like a man upon the shore when the tide is swelling towards his feet. There came one wave, and it took away the grandmother; another came, and a mother was swept away; another came, and the wife was taken; and now it dashes at your feet. How long shall it be ere it break over you and you, too, are carried away by the yawning wave into the bosom of the deep of Death? The Lord has given many of you serious and solemn warnings. I do entreat you, listen to them. Darken now, to the cry which comes up from the grave of those who being dead yet speak to you. Hear them now, those lately buried ones, as they cry, "Children, husbands, wives, brothers, sisters, prepare to meet your God, lest ye should fail in the lest dread day." Think, again, what solemn and repeated warnings we have had of late, not in our families, but in the wide, wide world. It is a singular fact, that afflictions and accidents never come alone. A few weeks ago, we were all shocked with the news, that one who sailed across the treacherous sea full many a time, and who at last had risen so high in his profession as to become captain of the largest vessel that was ever launched upon the deep, that he had suddenly perished in calm craters, and his spirit had appeared before his God. It seemed to us to be a sad thing, that one who had endured the tempest and the storm, perhaps a thousand times, should sink as a ship that founders in mid-ocean, when not a wave rocks her keel. He is at home he has just left his family his foot slips, and he finds a watery grave. Quick upon that, as one messenger follows anther, came the news across the sea of the falling of a mill, in which so many hundreds were at once overwhelmed by the ruins, and sent hurriedly into the presence of God. We can little tell what a thrill of horror went through the towns which are adjacent to that mill in America. Even ourselves, across leagues of the sea, felt stunned by the blow, when so large a number of our fellow-creatures were hurried from this state of being into another. Immediately after that, there came another calamity, which is just fresh in our memory. A train is whirling along, and suddenly the iron horse leaps from his road, and men who are talking together, as fully at ease as we are, amid the breaking of bones, and the crashing of timber, and whirlwinds of dust and steam, are snatched from time into eternity. And, now, this last week, how many tokens have we had that man is mortal? A judge who has lone presided over the trials of his criminal countrymen, delivers his charge before a grand jury. He delivers it with his usual wisdom, calmness, and deliberation. He has finished; he pauses; he lifts the smelling bottle to his nose to refresh himself; he falls back; he is carried from the court to receive his own charge, to go from the judgment-seat on which he sat to the judgment-seat before which he must himself stand. Then, in the same week, a good man who has served his day and generation in a sister church of this city, is suddenly snatched away from before us. He who aided every good cause, and served his day and generation perhaps you may know that I allude to Mr. Corderoy is suddenly taken away, and leaves a whole denomination mourning over him. Nay, nearer than that has the stroke of death come to some of us. It was but last Wednesday that I sat in the house of that mighty servant of God, that great defender of the faith, the Luther of his age, Dr. Campbell; we were talking then about these sudden deaths, tattle thinking that the like calamity would invade his very family; but, alas! we observed in the next day's paper, that his second son had been swept overboard in returning from one of his voyages to America. A bold brave youth has found a liquid grave. So that here, there, everywhere, O Death! I see thy doings. At home, abroad, on the sea, and across the sea, thou art doing marvels. O thou mower! how long ere thy scythe shall be quiet? O thou destroyer of men, wilt thou never rest, wilt thou ne'er be still? 0 Death I must thy Juggernaut-car go crashing on for ever, and must the skulls and blood of human beings mark thy track? Yes, it must be so till He comes who is the King of life and immortality; then the saints shall die no more, but be as the angels of God. So then, Death has spoken very loudly to us as a nation, as a people, and has spoken to many of us, very loudly, in our own family circles. Now, man, I will come closer home to you still. Death has given home strokes to all of us. Put thy finger in thy own mouth, for thou hast Death's mark there. What mean those decaying teeth, those twitching pains of the gum? an agony despised by those alone who feel It not. Why do some parts of the house tremble and hurry to decay? Because the rottenness that is in the teeth is in the whole body. You talk of a decayed tooth: remember, it is but part of a decayed man. You are yourself rotting, but a little less rapidly. For, to some of you, what warnings Death has given. He has laid his cold hand upon your head and frozen your hair; and there it lies in snowy flakes upon your temples. Or, perhaps, he has put that hand yet more heavily upon it, and now your bare head is exposed to the rays of the sun, and, remember, this is but a type of the exposure of your bare soul to the stroke of death. What signs have we all had in our bodies, especially the aged, the infirm, the consumptive, and the maimed? What mean those lungs that are so soon exhausted of their breathing if you travel up a flight of stairs to your bed? Why is it you need your optic glasses to your eyes, but that they that look out of the windows are darkened? Why that affected hearing? Why that failure of the voice, that weakness of the entire body, that accumulation of the flesh, or that prominence of the bones and leanness of the body? What are all these but stabs from the hand of Death? They are, if I may say so, his warrants which he presents to you, summons you in a little time to meet him in another place, to do your last work, and take your last farewell. Oh! if we would but look at ourselves, we bear Death's signs and tokens about us in every part of our body. But some of us have had yet more solemn warnings than these. If these suffice not, Death gives us a more thundering sermon. It is but a little while ago with me since Death with his axe seemed to be felling my tree. How the chips flew about me and covered the ground! It is a marvel to myself that I am here. Brought to Death's door, till the mind became distracted, and the body weakened, so that one could scarce stand upright, and yet again recovered.

"Tell it unto sinners tell, I am, I am, out of hell."

Still spared, and yet alive. You have had fever, cholera it may be. You have hen stretched on your bed time after time; and each time the branch has creaked and bent almost double, till we have said, "Surely, it must snap." As a bowing wall have we been, and as a tottering fence; down it must come, so we thought; for a rough hand was shaking it, and moving us to and fro. There was not a pillar that stood firm. There was not a beam or rafter that did not quiver. We said, in the bitterness of our soul, "My days are cut off, and I shall go down to my tomb before my time." Well, man, and yet you are living in sin, as careless and unconcerned as you were before. Remember, if you will not hear Death's tongue you shall feel his dart. If you will not think of God when he gives you a warning from a distance, you shall be made to feel God, for " he shall tear you in pieces, and none shall deliver." Methinks I see this morning, Death fitting his arrow to the bow. He is drawing it, pulling it tighter, and tighter still; and the marvel is that he can hold the arrow in his hand so long. "Shall it fly?" saith Death; "shall I let fly at yon wretch's heart? he will not repent; let me cut him off, and send him to his destruction." But the Lord saith, "Spare him yet a tattle longer." But, anon, Death's fingers are itching. He saith, "My Lord, let me take aim; I have bent my bow, and made it ready. So sharp is it that it would cut through bars of brass, or triple steel, to reach a human heart. My throat is thirsting after his blood. Oh, let me lay him; let him die." "No," cries the longsuffering voice of God; " spare him, spare him, spare him yet a little longer." But the time will soon arrive. Perhaps, ere that clock shall reach the half hour, it may he said in heaven, "Time is! Time was!" And then shall Death let fly; his arrow shall reach your heart; and you, fading down on earth, shall appear before the awful Judge of the quick and the dead, and receive your final sentence. And, good God, if you are unprepared to die! O careless sinner, what then will become of thee? I have thus tried to make you think of Death's warnings in the loss of friends, and the deaths of many abroad; moreover in the failing of our bodies, and in the diseases which have begun to prey upon us. III. And now to conclude, will you in the last place, PICTURE YOURSELF AS DYING NOW. Antedate for a very little while your last day. Suppose it to have come. The sun has risen. "Throw up that window! let me see that sun for the last time! this is my last day! " The physicians whisper with one another. You catch some syllables, and you learn the sad news that the case is hopeless. Much has been done for you, but skill has its limit. "He may survive," says the physician, "perhaps another twelve hours, but I hardly expect it will be so long as that. You had better gather his friends together to see him. Telegraph for the daughter; let her come up and see her father's face for the last time in the world." Yes, and now I begin to feel that the hour is coming. They are gathering round my bed. "Farewell! to you all, a last farewell! A father bids you follow him upwards to the skies. 'I know that my Redeemer liveth.' My hope stands fast and firm in Christ Jesus! Farewell! Farewell! I commend you to him who is the Father of the fatherless and the husband of the widow." But the hour draws nearer still. And now the lips refuse to speak. We have a something to communicate a last word to a wife. We mutter through our closed teeth, but no audible sounds are heard, no words that can be interpreted. We breathe heavily. They stay us up in the bed with pillows. And now we begin to understand that expression of the hymn, "The cracking of the eyestrings." Now, we cannot see. Strange to say, we have eyes still, but we cannot see. If we want anything we must feel about us for it; but, no, we cannot lift our hands. They begin to hang down. We can still hear, and we hear the whisper the question, "Is he dead?" One of them says, " I think there is still a little breath." They come very near and try to hear us breathing. That can hardly be heard. What must our sensations be in that solemn moment! There is a hush now in the room. The watch alone is heard ticking, as the last sands drop from the hour glass. And now, the last moment is come. My soul is severed from my body. And where am I now a naked, disembodied spirit? My soul, if thy hope be sound and real, thou art now where thou hast longed to be; thou art in the presence of thy Savior and thy God. Thou art now brother to the angels. Thou standest in the mid-blaze of the splendor of divinity. Thou seest Him, whom having not seen, thou hast loved; in whom believing, thou hast rejoiced with joy unspeakable and full of glory. Ah, but there is another picture, the reverse of this, I cannot attempt to draw it, I will give you but the rough outline of it a crayon sketch without the filling up. Yes, you are dying; and bad as you have been, you have some that love you, and they gather round you. You cannot speak to them. Alas! you tell them more than if you could speak, for they see in your face that clammy sweat, those staring eyes. They see tokens that you have a vision of a something which would not bear to be revealed. You try to be composed; you quiet yourself. The doctor assists you to be damned easily: he drugs you, helps to send you to sleep. And now you feel that you are expiring. Your soul is filled with terror. Black horrors and thick darkness gather round you. Your eyestrings break. Your flesh and your heart fail. But there is no kind angel to whisper, "Peace, be still." No convoy of cherubim to bear your soul away straight to yonder worlds of joy. You feel that the dart of death is a poisoned dart, that it has injected hell into your veins; that you have begun to feel the wrath of God before you enter upon the state where you shall feel it to the full. Ah, I will not describe what has happened. As your minister it may be, I shall have to come up and see you in your last extremity, and I shall have to say to the mother, to the children, to your brothers and to your sisters, "Well, well, we must leave this in the hands of a Covenant God." I must speak as gently as I can, but I shall go away with the reflection: "O that he had been wise, that he had understood this, that he had considered his latter end." My heart, as I go down the stairs, shall ask me this question, "Was I faithful to this man? did I tell him honestly the way to heaven? if he is lost, will his blood be required at my hands?" I know that with regard to some of you the answer of my conscience will be, "I have preached as well as I possibly could the Word of God, not with enticing words of man's wisdom, but with a desire to be simple and to come home to the heart. I must leave the matter there. If they are lost, oh, horror of horrors! but I am clear of their blood." Ah, my hearers, I hope it will not be so with you, but that each one of you, dying, may have a hope; and rising again may possess immortality, and ascend to the throne of my Father and of your Father, to my God and to your God. And, now, if there is any impression upon your minds, any serious thought, let me send you away with this one sentence. The way of salvation is plain: "He that believeth and is baptized shall be saved; he that believeth not shall be damped." Believe that is, trust trust the Lord Jesus and thou shalt be saved. My God the Holy Spirit enable you to trust him now, for with some of you and mark this last sentence with some of you it is NOW or NEVER.

Verse 47

Religion a Reality

June 22nd, 1862 by C. H. SPURGEON (1834-1892)

"For it is not a vain thing for you, because it is your life." Deuteronomy 32:47 .

It appears from this closing remark of Moses, that there were men in his time who thought religion to be vain, although, under the system which then existed, there were many plain proofs of its usefulness: for they who served God in those days prospered, and national advantages always followed nation obedience to God. Under the theocratic government of the Israelites in the wilderness, and in their early history when established in Canaan, their offences against God's law brought upon them famine, plague, or the scourge of marauding hosts; while repentance and a return to allegiance always brought them a deliverer, and a restoration of peace and plenty. They had visibly before their eyes proofs that God did reward virtue; and yet, notwithstanding this, there were some so besotted against God, that they said, "It is a vain thing to serve the Lord." Do you wonder, therefore, that there should be many such under the gospel? It would, indeed, be marvellous if there were not many more, for the gospel is a far more spiritual system than the Jewish dispensation, and its blessings are not of a carnal order. No blessing apparent to carnal eyes rests upon the godly, but sometimes the case appears to be reversed: we see the wicked prosper, and the righteous are trodden under foot. The Christian dispensation is one which requires much faith to receive it. We walk not by sight, but by faith alone; and it is little marvel that when ungodly men see the righteous afflicted, and discover that their comfort lies in matters which only faith can apprehend, they should cry out, "It is a vain thing," and should turn aside from the ordinances of God. Besides, to confess the truth, there have been so many counterfeits of true religion, that it is not remarkable that unconverted men should consider even the genuine article to be but a vain thing. Men have made pretences of wondrous sanctity, whilst inwardly full of rottenness; and sinners have learned to argue with terrible logic: "They are none of them good; they are all deceivers; the best of them are hypocrites, and religion itself is a vain thing." However false may be the conclusion here and we believe it to be utterly so yet we do not wonder that men, desiring to believe religion to be a falsehood, have found some support for their unbelief in the hypocrisy of professors.

Now we will grant you this morning that much of the religion which is abroad in the world is a vain thing. The religion of ceremonies is vain. If a man shall trust in the gorgeous pomp of uncommanded mysteries, if he shall consider that there resides some mystic efficacy in a priest, and that by uttering certain words a blessing is infallibly received, we tell him that his religion is a vain thing. You might as well go to the Witch of Endor for grace as to a priest; and if you rely upon words, the " Abracadabra " of a magician will as certainly raise you to heaven, or rather sink you to hell, as the performances of the best ordained minister under heaven. Ceremonies in themselves are vain, futile, empty. There are but two of God's ordaining, they are most simple, and neither of them pretend to have any efficacy in themselves. They only set forth an inward and spiritual grace, not necessarily tied to them, but only given to those who by faith perceive their teachings. All ceremonial religion, no matter how sincere, if it consist in relying upon forms and observances, is a vain thing. So with creed-religion by which I mean not to speak against creeds, for I love "the form of sound words," but that religion which lies in believing with the intellect a set of dogmas, without partaking of the life of God; all this is a vain thing. Again, that religion which only lies in making a profession of what one does not posses , in wearing the Christian name, and observing the ritual of the Church, but which does not so affect the character as to make a man holy, nor so touch the heart as to make a man God's true servant such a religion is vain throughout. O my dear hearers, how much worthless religion may you see everywhere! So long as men get the name, they seem content without the substance. Everywhere, it matters not to what Church you turn your eye, you see a vast host of hypocrites, numerous as flies about a dead carcase. On all sides there are deceivers, and deceived; who write "Heaven" upon their brows, but have hell in their hearts; who hang out the sign of an angel over their doors, but have the devil for a host within. Take heed to yourselves; be not deceived, for he who tries the heart and searches the reins of the children of men is not mocked, and he will surely discern between him that feareth God, and him that feareth him not.

But with all these allowances, we still this morning assert most positively that the religion of Christ Jesus, that which has been revealed to us of the Holy Ghost by the apostles and prophets, and specially by the Messiah himself, when truly received into the heart, is no vain thing. We shall handle the text four ways, taking the word "vain" in different shades of meaning. It is no fiction it is no trifle; it is no folly; it is no speculation . In each case we will prove our assertion by the second sentence "Because it is your life."

I. First, then, the true religion of Christ, which consists in a vital faith in his person, his blood, and his righteousness, and which produces obedience to his commands, and a love to God, IS NOT A FICTION.

I am not going to argue this morning. I was never sent to argue, but to teach and speak dogmatically. I assert in the name of all those who have tried it, that true religion is not a fiction to us . It is to us the grandest of all realities, and we hope that our testimony and witness, if we be honest men, may prevail with others who may be sceptical upon this point. We say, then, that the objects of true religion are, to those who believe in Jesus, no fiction. God the Father to whom we look with the spirit of adoption, is no fiction to us. I know that to some men the Divine Being is a mere abstraction. As to communing with him, as to speaking to him, they think such wonders may have occurred to Abraham, to Isaac, and to Jacob, but to them such things are impossible. Now we do solemnly assure you, as men who would not lie in this matter, that God the Father is to us as real a person as the man from whose loins we sprang, and that we have as surely talked unto him, and he has as truly spoken to our hearts as ever we have spoken with our friend, and have been answered by him. We tell you that to us the being of God is a fact which influences our whole life, checks us when we would sin, forbids our weaker passions to rebel, and nerves our nobler powers to do or suffer. Our consciousness, our experience, our emotions, and our whole being, tell us that there is a God. We have had personal dealings with him; he has been with us in our chamber; we have seen his face in the sanctuary; we have cast our cares upon him; and therefore to us the Eternal and indwelling Father is no fiction. So is it with Christ Jesus . To mere professors Christ Jesus is never anything but a myth. They believe there was such a man, but he is only an historical personage to them. To true believers in Christ, however, he is a real person, now existing, and now dwelling in the hearts of his people. And oh! I bear my witness that if there be anything which has ever been certified to my consciousness it is the existence of Jesus, the man, the Son of God. Oh friends, have we not, when our soul has been in a rapture, thrust our finger into the prints of the nails? Have we not been so drawn away from the outward world, that in spiritual communings we could say, He was to us as our brother that sucked the breasts of our mother, and when we found him without we did embrace him, and we would not let him go? His left hand has been under our head, and his right hand has embraced us. I know this will sound like a legend even to men who profess to be Christ's followers, but I question the reality of your piety if Christ be not one for whom you live, and in whom you dwell; with whom you walk, and in whom you hope soon to sleep that you may wake up in his likeness. A real Christ and a real God no man has real religion till he knows these. So again the Holy Spirit , who is, with the Father and the Son, the one God of Israel; the God of Abraham, of Isaac, and of Jacob, indivisibly One and yet everlastingly Three the Holy Spirit is also real, for

"He, in our hearts of sin and woe Makes living streams of grace arise, Which into boundless glory flow."

Tell us there is no Spirit? Why, about this we can speak positively. A fool may say that there is no magnetic influence, and that no electric streams can flow along the wires, but they who have once been touched by that mysterious power know it; and the Holy Spirit's influence on men is quite as much within the sphere of our recognition, if we have ever felt it, as is the influence of galvanism or magnetism. Those who have once felt the spiritual life know when it is flowing in; when its strength is withdrawn, and when it returns anew. They know that at times they can do all things; their heaviest trial is a joy, and their weightiest burden a delight; and that at other times they can do nothing, being bowed down to the very dust with weakness. They know that at times they enjoy peace with God through Jesus Christ, and that at other times they are disturbed in spirit. They have discovered, too, that these changes do not depend upon the weather, nor upon circumstances, nor upon any relation of one thought to another, but upon certain secret, mystic, and divine impulses which come forth from the Spirit of God, which make a man more than man, for he is filled with Deity from head to foot, and whose withdrawal makes him feel himself less than man, for he is filled with sin and drenched with iniquity, till he loatheth his own being. Tell us there is no Holy Spirit! We have seen his goings in the sanctuary, but as we shall have to mention these by-and-bye, we pass on, and only now affirm that the Father, Son, and Spirit, are to true Christians no fiction, no dream, no fancy, but as real and as true as persons whom we can see, things which we can handle, or viands which we can taste.

But further, we can also say that the experience which true religion brings is no fiction. Believe me, sirs, it is no fiction to repent ; for there is a bitterness in it which makes it all too real. Oh, the agony of sin lying on an awakened conscience! If you have ever felt it, it will seem to you as the ravings of a madman when any shall tell you that religion is not real! When the great hammer of the law broke our hearts in pieces, it was a stern reality. These eyes have sometimes, before I knew the Saviour, been ready to start from my head with horror, and my soul has often been bowed down with a grief far too terrible ever to be told to my fellow-man, when I felt that I was guilty before God, that my Maker was angry with me, that he must punish me, and that I deserved and must suffer his eternal wrath. I do assure you there was no fiction there! And when the Spirit of God comes into the heart and takes all our grief away, and gives us joy and peace in believing in Christ , there is no fiction then. Of course, to other men this is no evidence, except they will believe our honesty; but to us it is the very best of evidence. We were bidden to believe on Christ; it was all we were to do: to look to his cross, to believe him to be the propitiation for sin, and to trust in him to save us; we did so, and oh, the joy of that moment! In one instant we leaped from the depths of hell to the very heights of heaven in experience; dragged up out of the horrible pit, and out of the miry clay, our feet were set upon a rock, and we could sing for very joy. Oh, the mirth! oh, the bliss! oh, the ecstacy of the soul that can say

"Happy, happy, happy day, When Jesus washed my sins away, Happy, happy, happy day."

That was no fiction, surely. If it be so, I will continue to cry, "Blessed fiction! blessed dream! may I contrive to believe thee; may I always be so deluded if this is to be deluded and misled!" Since then , look at the believer's experience. He has had as many troubles as other men have, but oh, what comforts he has had! He lost his wife, and as he stood there and thought his heart would break, he could still say, "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." Child after child sickened before his loving gaze, and as they went one after the other to the tomb where he often wished he could have slept instead of them while he mourned and wept as Jesus did, yet still he could say, "Though he slay me yet will I trust in him." When the house was burned when the property vanished when trade ran ill when character was slandered when the soul was desponding and all but despairing, yet there came in that one ray of light, "Christ is all, and all things work together for good to them that love God, to them that are called according to his purpose." I can tell you, that Christians have often had their brightest days when other people thought they were in their darkest nights; and they have often had the best of dainties when there was a famine abroad. Is this a fiction? O sirs, we challenge you to find so blessed a fiction as this elsewhere! I saw last Friday a sight, enough to make one weep indeed: there in the back-room of the house, lay a fine youth, a member of this Church, sickening and near to death of consumption, and he talked to me joyously of his prospect of entering into the rest which remaineth for the people of God; there in the front-room, on the same floor, lay his sister, I suppose but some two years younger, withering under the same disease; and there sat the tender mother with her two children, thinking to lose them both within a few days, and though she said, it was natural to weep, yet she could say even under this sharp trial, "The Lord's name be magnified in it all." I say there was no fiction there. If you who think there is a fiction in such things could live among Christians if you could see the poor cheerfully suffering if you could mark the sick and how joyously they bear their pains-if you could see the dying and hear their shouts of triumph, you would say, "There is a reality here; there is something in true religion; let me die the death of the righteous; let my last end be like his!"

But yet further; as we are sure there is a reality in the objects and in the experience of true godliness, so are we quite clear that there is a reality in its privileges . One of the privileges of the Christian is prayer . It is the believer's privilege, to go to God an ask for what he wants, and have it. Now, sirs, I am absolutely certain that prayer is a reality. I shall not tell here my own experience. One reads not his love-letters in the streets, one tells not his own personal dealings with God in public; but if there be a fact that can be proved by ten thousand instances, and which therefore no reasonable man has any right to doubt if there be anything that is true under heaven, it is true that God hears prayer when it cometh not out of feigned lips, and is offered through Jesus Christ. I know when we tell the story out, men smile and say, "Ah, these were singular coincidences!" Why, I have seen in my life, answers to prayer so remarkable, that if God had rent the curtain of the heavens and thrust out his arm to work a deliverance, it could not have been more decidedly and distinctly a divine interposition than when he listened to my feeble cry for help. I speak not of myself as though I were different from other men in this, for it is so with all who have real godliness. They know that God hears them; they prove it to-day; they intend to prove it at this very hour.

Communion with Christ is another reality. The shadow of his cross is too refreshing to be a dream, and the sunlight of his face is too bright to be a delusion. Precious Jesus! thou art a storehouse of substantial delights and solid joy. Then, the privileges of Christian Love towards one another are real. I know they are not with some men. Why, look you at some of your fashionable Churches; if the poor people were to speak to the richer ones, what would the rich ones think of them? Why, snap their heads half off, and send them about their business! But where there is true Christianity, we feel that the only place in the world where there can ever be liberty, equality, and fraternity, is in the Church of Christ. To attempt this politically, is but to attempt an impossibility; but to foster it in the Church of God, where we are all allied to God, is but to nourish the very spirit of the gospel. I say there is a reality in Christian love, for I have seen it among my flock; and though some do not show it as they should, yet my heart rejoices that there is so much hearty brotherly love among you, and thus your religion is not a vain thing.

Once more upon this point, for I am spending all my time here while I need it for other points. The religion of Christ is evidently not a vain thing if you look at its effects . We will not take you abroad now to tell you of the effects of the gospel of Christ in the South Sea. We need not remind you of what it has done for the heathen, but let me tell you what it has done for men here . Ah! brethren, you will not mind my telling out some of the secrets, secrets that bring the tears to my eyes as I reflect upon them. When I speak of the thief, the harlot, the drunkard, the sabbath-breaker, the swearer, I may say "Such were some of you, but ye are washed, but ye are sanctified, but ye rejoice in the name of our Lord Jesus Christ." How many a man has been going by the door there, and has said "I'll go in and hear Old Spurgeon." He came in to make merriment of the preacher, and very little that troubles him . But the man has stood there until the Word has gone home to him, and he who was wont to beat his wife, and to make his home a hell, has before long been to see me, and given me a grip of the hand and said, "God Almighty bless you, sir; there is something in true religion!" "Well, let us hear your tale," We have heard it, and delightful it has been in hundreds of instances. "Very well, send your wife, and let us hear what she says about you." The woman has come, and we have said "Well, what think you of your husband now, ma'am?" "Oh, sir, such a change I never saw in my life! He is so kind to us; he is like an angel now, and he seemed like a fiend before; Oh! that cursed drink, sir! everything went to the public-house; and then if I went up to the house of God, he did nothing but abuse me. Oh! to think that now he comes with me on Sunday; and the shop is shut up, sir; and the children who used to be running about without a bit of shoe or stocking, he takes them on his knee, and prays with them so sweetly. Oh! there is such a change!" Surly people say "Will it last? Will it last?" Well, I have seen it last the eight years of my pastorate, in many cases, and I know it will last for ever, for I am persuaded that it is God's work. We will put it to all the Social Science Societies; we will put it to all the different religions under heaven, whether they know the art of turning sinners into saints; whether they can make lions into lambs, and ravens into doves. Why I know a man who was as stingy a soul as could be, once, and now he is as generous a man as walks God's earth. There is another, he was not immoral, but he was passionate, and now he is as quiet as a lamb. It is grace that has altered these characters, and yet you tell me that this is a fiction! I have not patience to answer you. A fiction! If religion does not prove itself to be true by these facts, then do not believe it; if it does not, when it comes into a neighborhood, turn it upside down, sweep the cobwebs out of its sky, clean the houses, take the men out of the public-houses; if it does not make swearers pray, and hard-hearted men tender and compassionate, then it is not worth a button. But our religion does do all this, and therefore we boldly say, it is not a vain thing.

Besides, to the man who really possesses it, it is his life . He is not a man and a Christian, but he is all a Christian. He is not as some are, men and Members of Parliament, who have many things to attend to, and attend Parliament also; but the man who is thoroughly a Christian is a Christian every bit of him. He lives Christianity; he eats it; he drinks it; he sleeps it; he walks it. Wherever you see him, he has his religion. His religion is not like a man's regimentals which he can take off an go in undress; it is inside of him; it is woven right through and through him. When the shuttle of his religion was thrown, it went right through the core of his heart, and you must kill that man to get his religion out of him. Racks may tear his nerves and sinews, but they cannot tear away his hope, for it is essentially and vitally part and parcel of himself. Ah! my ladies and gentlemen, you who think religion is no more real than the life of a butterfly, it is you who are unreal in your fancies, and your follies; religion is the substance, and your life is only the shadow! Oh! you workingmen, who think that to be godly is but to indulge a dream, you know not what you say. All else is fiction but this; all else is but a moon-beam phantom, but this is sun-lit reality. God give you grace to get it, and then you will feel we have not spoken too strongly, but rather have spoken too little of that which is essentially and really true.

II. Secondly, "It is not a vain thing" that is, IT IS NO TRIFLE.

If religion be false, it is the basest imposition under heaven; but if the religion of Christ be true, it is the most solemn truth that ever was known! It is not a thing that a man dares to trifle with if it be true, for it is at his soul's peril to make a jest of it. If it be not true it is detestable, but if it be true it deserves all a man's faculties to consider it, and all his powers to obey it. It is not a trifle. Briefly consider why it is not. It deals with your soul . If it dealt with your body it were no trifle, for it is well to have the limbs of the body sound, but it has to do with your soul . As much as a man is better than the garments that he wears, so much is the soul better than the body. It is your immortal soul it deals with. Your soul has to live for ever, and the religion of Christ deals with its destiny. Can you laugh at such words as heaven and hell, at glory and at damnation? If you can, if you think these trifles, then is the faith of Christ to be trifled with. Consider also with whom it connects you with God ; before whom angels bow themselves and veil their faces. Is HE to be trifled with? Trifle with your monarch if you will, but not with the King of kings, the Lord of lords. Recollect that those who have ever known anything of it tell you it is no child's play. The saints will tell you it is no trifle to be converted. They will never forget the pangs of conviction, nor the joys of faith. They tell you it is no trifle to have religion, for it carries them through all their conflicts, bears them up under all distresses, cheers them under every gloom, and sustains them in all labour. They find it no mockery. The Christian life to them is something so solemn, that when they think of it they fall down before God, and say, "Hold thou me up and I shall be safe." And sinners , too, when they are in their senses, find it no trifle. When they come to die they find it no little thing to die without Christ. When conscience gets the grip of them, and shakes them, they find it no small thing to be without a hope of pardon with guilt upon the conscience, and no means of getting rid of it. And, sirs, true ministers of God feel it to be no trifle. I do myself feel it to be such an awful thing to preach God's gospel, that if it were not "Woe unto me if I do not preach the gospel," I would resign my charge this moment. I would not for the proudest consideration under heaven know the agony of mind I felt but this one morning before I ventured upon this platform! Nothing but the hope of winning souls from death and hell, and a stern conviction that we have to deal with the grandest of all realities, would bring me here.

A pastor's office is no sinecure. A man that has the destinies of a kingdom under his control, may well feel his responsibility; but he who has the destiny of souls laid instrumentally at his door, must travail in birth, and know a mother's pangs; he must strive with God, and know an agony and yet a joy which no other man can meddle with. It is no trifle to us, we do assure you; oh! make it no trifle to yourselves. I know I speak to some triflers this morning, and perhaps to some trifling professors. Oh! professors, do not live so as to make worldlings think that your religion is a trifling thing! Be cheerful, but oh! be holy! Be happy, for that is your privilege; but oh! he heavenly-minded, for that is your duty. Let men see that you are not flirting with Christ, but that you are married to him. Let them see that you are not dabbling in this as in a little speculation, but that it is the business of your life, the stern business of all your powers to live to Christ, Christ also living in you.

III. But next, and very briefly, for time will fly; the religion of Christ is no vain thing that is, IT IS NO FOLLY.

Thinking men! Yes, by the way, we have had thinking men who have been able to think in so circuitous a manner that they have thought it consistent with their consciences to profess to hold the doctrines of the Church of England, and to be Romanists or infidels! God deliver us from ever being able to think in their way! I always dislike the presence of man who carries a gun with him which will discharge shot in a circle. Surely he is a very ill companion, and if he should turn your enemy how are you to escape from him? Give me a straightforward, downright man, who says what he means, and means what he says, and I would sooner have the grossest reprobate who will speak plainly what he means, than I would have the most dandy of gentlemen who would not hurt your feelings, but who will profess to believe as you do, while in his heart he rejects every sentiment, and abhors every thought which you entertain. I trust I do not speak to any persons here who can think so circuitously as this. Still, you say, "Well, but the religion of Christ, why, you see, it is the poor that receive it." Bless God it is! "Well, but not many thinking people receive it." Now that is not true, but at the same time, if they did not we would not particularly mind, because all thinking people do not think aright, and very many of them think very wrongly indeed; but such a man as Newton could think and yet receive the gospel, and master-minds, whom it is not mine just now to mention, have bowed down before the sublimity of the simple revelation of Christ, and have felt it to be their honour to lay their wealth of intellect at the feet of Christ. But, sirs, where is the folly of true religion! Is it a folly to be providing for the world to come? "Oh, no." Is it altogether a folly to believe that there is such a thing as justice? I trow not. And that if there be such a thing as justice it involves punishment? There is no great folly there. Well, then, is it any folly to perceive that there is no way of escaping from the effects of our offences except justice be satisfied? Is that folly? And if it be the fact that Christ has satisfied justice for all who trust in him, is it folly to trust him? If it be a folly to escape from the flames of hell, then let us be fools. If it be folly to lay hold of him who giveth us eternal life oh, blessed folly! let us be more foolish still. Let us take deep dives into the depths of this foolishness. God forbid that we should do anything else but glory in being such fools as this for Christ's sake! What, sirs, is your wisdom? your wisdom dwells in denying what your eyes can see a God; in denying what your consciences tell you that you are guilty; in denying what should be your best hope, what your spirit really craves after-redemption in Christ Jesus. Your folly lies in following a perverted nature, instead of obeying the dictates of one who points you to the right path. You are wise and you drink poison; we are fools and we take the antidote. You are wise and you hunt the shadow; we are fools and we grasp the substance. You are wise, and you labour and put your money into a bag which is full of holes, and spend it for that which is not bread, and which never gives you satisfaction; and we are fools enough to be satisfied, to be happy, to be perfectly content with heaven and God

"I would not change my bless'd estate For all the world calls good or great; And while my faith can keep her hold, I envy not the sinner's gold."

Blessed folly! Oh, blessed folly! But it is not a foolish thing; for it is your life . Ah, sirs, if you would have philosophy it is in Christ. If you would accomplish the proudest feat of human intellect, it is to attain to the knowledge of Christ crucified. Here the man whose mind makes him elephantine, may find depths in which he may swim. Here the most recondite learning shall find itself exhausted. Here the most brilliant imagination shall find its highest flights exceeded. Here the critic shall have enough to criticise throughout eternity; here the reviewer may review, and review again, and never cease. Here the man who understands history may crown his knowledge by the history of God in the world; here men who would know the secret, the greatest secret which heaven, and earth, and hell can tell, may find it out, for the secret of the Lord is with them that fear him, and he will show them his covenant. All the learning of man is doubtless folly to the angels, but the foolishness of God in the gospel is wisdom to cherubim and seraphim, and by the Church shall be made known to them in ages to come the manifold wisdom of God.

IV. And now for the last point, hurriedly again: "It is not a vain thing," that is, IT IS NO SPECULATION, no hap-hazard.

People sometimes ask us what we think about the heathen, whether they will be saved or not. Well, sirs, there is room for difference of opinion there; but I should like to know what you think about yourselves will you be saved or not? for after all that is a question of a deal more importance to you. Now the religion of Christ is not a thing that puts a man into a salvable state, but it saves him. It is not a religion which offers him something which perhaps may save him; no it saves him out and out, on the spot. It is not a thing which says to a man "Now I have set you a-going, you must keep on yourself." No, it goes the whole way through, and saves him from beginning to end. He that says "Alpha" never stops till he can say "Omega" over every soul. I say the religion of Christ: I know there are certain shadows of it which do not carry such a reality as this with them, but I say that the religion of the Bible, the religion of Jesus Christ, is an absolute certainty. "Whosoever believeth on him hath eternal life, and he shall never perish, neither shall he come into condemnation." "I give unto my sheep eternal life, and they shall never perish, neither shall any pluck them out of my hand." "There is therefore now no condemnation to them which are in Christ Jesus." "Well," says one, "I should like to know what this very sure religion is." Well, it is this "Believe on the Lord Jesus Christ and thou shalt be saved." Trust Christ with all that you have and you shall be saved. "Well," says one, "but when?" Why, now, here, this morning, on the spot: you shall be saved now. It is not a vain thing; it is not a speculation, for it is true to you now . The word is nigh thee; on thy lip and in thy heart. If thou wilt with thy heart believe on the Lord Jesus Christ thou shalt be saved, and saved now. "There is therefore now no condemnation to them which are Christ Jesus." This is a great and glorious truth, and it is true to-day "Whosoever believeth in him hath everlasting life." "But is it true to me?" saith one. My text says "It is not a vain thing for you ." "Oh, it will suit other people; it will not do for me." It will suit you , sir "It is not a vain thing for you because it is your life." If you have come up from the country, it is no vain thing for you, my dear friends; if you reside in town, amidst its noise and occupations, it is not a vain thing for you, my dear hearers. It is not a vain thing for any; if you do but lay hold of it, and it lays hold of you if you receive the reality and vitality of it into your soul, be you who you may, it will not be a vain thing to you; not a "perhaps" and an "if," a "but" and a "peradventure," but a "shall" and a "will," a divine, an eternal, an everlasting and immutable certainty. Whosoever believeth in Christ let the earth shake; let the mountains rock; let the sun grow old with age, and the moon quench her light shall be saved. Unless God can change his mind and that is impossible; unless God can break his word and to say so is blasphemy; unless Christ's blood can lose its efficacy and that can never be; unless the Spirit can be anything but Eternal and Omnipotent and to suppose so were ridiculous he that believeth on Christ, must at last, before the eternal throne, sing hallelujah to God and the Lamb. "Well," says one. " 'tis a vain thing, I'm sure, to me, for I'm only a poor working-man; religion no doubt, is a very fine thing for gentlefolk, but it doesn't do for a man as has to work hard, for he's something else to think on." Well, you are just the man that I should think it would do for. Why, it is little enough you have here, my dear friend, and that is the very reason why you should have eternal joys hereafter. If there be one man that religion can bless more than another and I do not know that there is it is the poor man in his humble cot. Why, this will put sweets into your cup; this will make your little into enough, and sometimes into more than enough; you shall be rich while you are poor, and happy when others think you are miserable. "Well," says the rich man, "It is nothing to me; I do not see that it will suit me." Why, it is the very thing for you , sir; in fact, you are the man who ought to have it, because, see what you have to lose when you die, unless you have religion to make up for it! What a loss it will be for you when you have to lose all your grandeur and substance! What a loss it will be for you to go from the table of Dives to the hell of Dives! Surely it is not a vain thing for you . "Well," says another, "but I am a moral and upright person; indeed, I do not think anybody can pull my character to pieces." I hope nobody wants to; but this is not a vain thing for you, because, let me tell you, that fine righteousness of yours is only fine in your own esteem. If you could only see it as God sees it, you would see it to be as full of holes as ever beggars' rags were when at last they were consigned to the dust-heap. I say your fine righteousness, my lady, and yours, Sir Squire from the country, no matter though you have given to the poor, and fed the hungry, and done a thousand good things; if you are relying on them, you are relying on rotten rags, in which God can no more accept you than he can accept the thief in his dishonesties. "All our righteousness are as filthy rags, and we are all as an unclean thing." It is not a vain thing for you, then. "Oh, but I am a young man just in my teens, and growing up to manhood; I think I ought to have a little pleasure." So I think, friend, and if you want a great deal of it, be a Christian. "Oh, but I think young people should enjoy themselves." So do I. I never was an advocate for making sheep without their first being lambs, and I would let the lambs skip as much as they like; but if you want to lead a happy and a joyous life, give you young days to Jesus. Who says that a Christian is miserable? Sir, you lie; I tell you to your teeth that you know not what Christianity is, or else you would know that the Christians are the most joyous people under heaven. Young man, I would like you to have a glorious youth; I would like you to have all the sparkle and the brilliance which your young life can give you. What have you better than to live and to enjoy yourself? But how are you to do it? Give your Creator your heart, and the thing is done. It is not a vain thing for you. "Ah!" says the old man, "but it is a vain thing for me; my time is over; if I had begun when I was a lad it might have done; but I am settled in my habits now; I feel sure, sir, it is too late for me; when I hear my grand-children say their prayers as they are going to bed, pretty dears, when they are singing their evening hymn, I wish I was a child again; but my heart has got hard, and I cannot say "Our Father' now; and when I do get to "Forgive us our trespasses as we forgive them that trespass against us,' I get stuck there, I do not know how to get over that, for I have not forgiven old Jones yet who robbed me in that lawsuit; and then you know I am infirm, and have these rheumatics, and a hundred other pains; I do not think religion will suit me." Well, it is just the very thing that will suit you, because it will make you young again. What, "Can a man be born again when he is old?" That is what Nicodemus asked. Yes, a man can be born again, so that the babe shall die a hundred years old. Oh! to make the autumn of your life and the coming winter of your last days into a new spring and a blessed summer-this is to be done by laying hold of Christ now; and then you shall feel in your old veins the young blood of the new spiritual life, and you will say, "I count the years I lived before a death , but now I begin to live."

I do not know whether I have picked out every character; I am afraid I have not; but this thing I know, though you may be under there, or up in the corner yonder where my eye cannot reach you, yet you may hear this voice and I hope you may hear it when you are gone from this house back to your country-towns and to your houses

"'Tis religion that can give Sweetest pleasures while we live! 'Tis religion must supply Solid comfort when we die.

After death its joys will be Lasting as eternity! Be the living God my friend, Then my bliss shall never end."

And this is the gospel which is preached unto you. "Believe in the Lord Jesus Christ" that is trust him "and thou shalt be saved." May God bless you for Christ's sake. Amen.

Copyright Statement
These files are public domain.
Text Courtesy of Used by Permission.
Bibliographical Information
Spurgeon, Charle Haddon. "Commentary on Deuteronomy 32". "Spurgeon's Verse Expositions of the Bible". 2011.