Sermons for the Times - Charles Kingsley

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may on thieves and harlots, wallowing in the mire of sins.

      For what is this same eternal death? The opposite surely to eternal life. Eternal life is to know God, and therefore to obey Him. Eternal life is to know God, whose name is love; and therefore, to rejoice to fulfil His law, of which it is written, ‘Love is the fulfilling of the law;’ and therefore to be full of love ourselves, as it is written, ‘We know that we have passed from death unto life, because we love the brethren;’ and again, ‘Every one that loveth, knoweth God, for God is love.’ And on the other hand, eternal death is not to know God, and therefore not to care for His law of love, and therefore to be without love; as it is written on the other hand, ‘He that loveth not his brother abideth in death.’ ‘Whosoever hateth his brother is a murderer;’ and ye know that no murderer hath eternal life abiding in him; and again, ‘He that loveth not, knoweth not God, for God is love.’ Eternal death, then, is to love no one; to be shut up in the dark prison-house of our own wilful and wayward thoughts and passions, full of spite, suspicion, envy, fear; in fact, in one word, to be a devil. Oh, my friends, is not that damnation indeed, to be a devil here on earth, and for aught we know, for ever and ever?

      Do you not know what frame of mind I mean? Thank God, none of us, I suppose, is ever utterly without some grain of love left for some one; none of us, I suppose, is ever utterly shut up in himself; and as long as there is love there is life and as long as there is life there is hope: but yet there have been moments when one has felt with horror how near, and how terrible, and how easy was this same eternal death which some fancy only possible after they die.

      For, my friends, were you ever, any one of you, for one half hour, completely angry, completely sulky? displeased and disgusted with everybody and everything round you, and yet displeased and disgusted with yourself all the while; liking to think everyone wrong, liking to make out that they were unjust to you; feeling quite proud at the notion that you were an injured person: and yet feeling in your heart the very opposite of all these fancies: feeling that you were wrong, that you were unjust to them, and feeling utterly ashamed at the thought that they were the injured persons, and that you had injured them. And perhaps, to make all worse, the person about whom all this storm had arisen in your heart, was some dear friend or relation whom you loved (strange contradiction, yet most true) at the very moment that you were trying to hate. Oh, my friends, if one such dark hour has ever come home to you; if you have ever let the sun go down upon your wrath, and so given place to the devil, then you know something at least of what eternal death is. You know how, in such moments, there is a worm in the heart, and a fire in the heart, compared with which all bodily torment would be light and bearable; a worm in the heart which does not die: and a fire in the heart which you cannot quench: but which if they remained there would surely destroy you. So intolerable are they, that you feel that you will actually and really die, in some strange unspeakable way, if you continue in that temper long. Do not there open at such times within our hearts black depths of evil, a power of becoming wicked, a chance of being swept off into sin if one gives way, which one never suspected till then; and yet with all these, the most dreadful sense of helplessness, of slavery, of despair?—God grant that may not remain, for then comes the mad hope to escape death by death, to try by one desperate stroke to rid oneself of that self which is for the time one’s torment, worm, fire, death, and hell. And what is this dark fight within us? What does the Bible call it? It is death and life, eternal death and eternal life, salvation and damnation, hell and heaven, fighting together within our hapless hearts, to see which shall be our masters. It is the battle of the evil spirit, who is the Devil, fighting with the good spirit, who is God. Nothing less than that, my friends. Yes, in those hateful and shameful moments of pride, or spite, or contempt, or self-will, or suspicion, or sneering, on which when they are past we look back with shame and horror, and wonder how we could have been such wretches even for a moment—at such times, I say, our heart is a battle-field, on which no less than the Devil himself, and God Himself are fighting for our souls. On one side, Satan trying to bring us into that state of eternal death in which he lives himself; Satan, the loveless one, the self-willed one, the accuser, the slanderer, slandering God to us, slandering man to us, slandering to us the friends we love best and trust most utterly; yea, slandering our own selves to us, trying to make us believe that we are as bad, ought to be as bad, and must always be as bad as we seem for the time to be; that we cannot shake off our evil passions, that we cannot rise again out of the eternal death of sin into the eternal life of righteousness. And on the other side, the Spirit of God and of His Christ, the Spirit of eternal life, the Spirit of justice, and righteousness, love, joy, peace, duty, self-sacrifice, trying to make us know Him and see His beauty, and obey Him, and be at peace; trying to raise us again into that eternal life and state of salvation which the Lord Jesus Christ has bought for us with His most precious blood.

      Oh, awful thought! Life and death, the Devil himself, and the Lord Jesus Christ Himself, fighting in your heart and in mine, and in the heart of every human being round us! And yet most blessed thought, hopeful, glorious—full of the promise of eternal victory! For greater is He that is with us, than he that is against us; and He who conquered Satan for Himself, can and will conquer him for us also. No thing can separate us from the love of Christ; no thing, yea no angel, or devil, principality, or power; no thing, but only ourselves, only our own proud and wayward will and determination to the Devil’s voice in our hearts, and not the voice of Christ, the Word of Life, who is nigh us, in our hearts, even in our darkest moments, loving us still, pitying us, ready, able and willing to help all who cast themselves on Him, and raise us, there and then, the very moment we cry to Him and renounce the Devil and our own foolish will, out of self-will into God’s will, out of darkness into light, out of hatred into love, out of despair into hope, out of doubt into faith, out of tempest into peace, out of the death of sin into the life of righteousness, the life of love and charity, which abideth for ever. Oh, listen not to the lying, slanderous Devil, who tells you that by your own sin you have lost your share in Christ, lost baptismal grace, lost Christ’s love—Lost His love? His, who, were you in the very lowest depths of hell, would pity you still? His love, who Himself went down into hell, and preached to the spirits in prison, to show that he did care even for them? Not so: into Him you have been baptized. His cross is on your foreheads, His Father is your Father:—and can a father desert his child, even though he sinned seventy and seven times, if seventy and seven times he turn and repent? Can man weary God? Can the creature conquer and destroy the love of his Creator? Can Christ deny Himself? Not so; whosoever thou art, however sorely tempted, however deeply fallen, however disgusted and terrified at thyself, turn only to that blessed face which wept over Jerusalem, to that great heart which bled for thee upon the cross, and thou shalt find him unchanged, the same yesterday, to-day, and for ever, the Lord of life and love, able and willing to save to the uttermost all who come to God through Him, and the accusing Devil shall turn and flee, and thou shalt know that thy Redeemer liveth still, and in thy flesh thou shalt see the salvation of God, and cry, ‘Rejoice not against me, Satan, mine enemy; for when I fall I shall arise.’

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      1 Peter iii. 21. The like figure whereunto baptism doth now save us (not the putting away the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ.

      These words are very wide words; too wide to please most people. They preach a very free grace; too free to please most people. Such free and full grace, indeed, that some who talk most about free grace, and insist most on man’s being saved only by free grace, are the very men who shrink from these words most, and would be more comfortable in their minds, I suspect, if they were not in the Bible at all, because the grace they preach is too free. But so it always has been, and so it is, and so, I suppose, it always will be. Man preaches his notions of God’s forgiveness, his notions of what he thinks God ought to do; but when God proclaims His own forgiveness, and tells men what He has actually done, and bids His apostle declare boldly that baptism doth now save us, then man is frightened at the vastness of God’s generosity, and thinks God’s grace too free, His forgiveness too complete; and considers this text and many another in the Bible as ‘dangerous’

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