Sermons for the Times. Charles Kingsley

person, His likeness, His character; and what He is, and what He does, now and always; to know His righteousness, His goodness, His truth, His love, His mercy, His strength, His willingness and mightiness to save; in a word, what the Bible calls His glory; and therefore to admire and delight in Him utterly. That is what our eternal life stands in; that is why God has given to us eternal life in His Son, that we may know that. Oh, believe your Saviour simply, like little children, and enter into the joy of your Lord. Acquaint yourselves with God, and be at peace.

      To know God; and also to know Jesus Christ whom He has sent. For St. John, when he tells us that God has already given to us eternal life, says also, that this life is in His Son. To know the Son of God, in whom the Father is well pleased, because He is His perfect Son; His exact likeness, the likeness of that glory of His, and the express image of that person and character of His, which I described to you just now; One whose life was and is and ever will be eternally all love, and mercy, and self-sacrifice, and labour, for lost and sinful men; all trust and obedience to His Father. To know Him and His life, and to come to Him, and receive from Him an eternal life, which this world did not give us, and cannot take away from us; which neither man, devil, nor angel, nor the death of our bodies, the ruin of empires, the destruction of the whole universe, and of time, and space, and all things whereof man can conceive or dream, can alter in the slightest, because it is a life of goodness, and righteousness, and love, which are eternal as the God from whom they spring; eternal as Christ, who is the same yesterday, to-day, and for ever; and nothing but our own sinful wills can rob us of them.

      This is eternal life, and therefore this is salvation. A very different account of it (though it is the Bible account) from that narrow and paltry one which too many have in their minds now-a-days; a narrow and paltry notion that it means only being saved from the punishment of our sins after we die; and a very unbelieving, and godless, and atheistical notion too; which, like all unbelief hurts and spoils men’s lives.

      For too many say to themselves, ‘God must save me after I am dead, of course, for no one else can: but as long as I am alive I must save myself. God must save me from hell; but I must save myself from poverty, from trouble, from what the world may say of me or do to me, if I offend it.’ And so salvation seems to have to do altogether with the next life, and not at all with this; and people lose entirely the belief that God is our deliverer, our protector, our guide, our friend, now, here, in this life; and do not really think that they can get on better in this world by knowing God and Jesus Christ; and so they set to work to help themselves by cunning, by covetousness, by cowardly truckling to the wicked ways of the very world which they renounced at baptism, by following after a multitude to do evil, and standing by, saying, ‘I saw it not,’ when they see wrong and cruelty done upon the earth; afraid to fight God’s battles like men of God, because they say it is ‘dangerous.’ And so, in these evil days, thousands who call themselves Christians live on, worldly and selfish, without God in the world; while they talk busily enough of ‘preparing to meet God,’ in the world to come; dreaming, poor souls, of arriving at what they call ‘salvation’ after they die, while they are too often, I fear, deep enough in what the Scripture calls ‘damnation,’ before they die.

      ‘But,’ say some, ‘is not salvation going to a place called heaven?’ My friends, let the Bible speak. It tells us that salvation is not in a place at all, but in a person, a living, moving, acting person, who is none other than the Lord Jesus Christ. Let the Psalmists speak, and shame us, who ought to know (being Christians) even better than they, that The Lord Himself is Salvation. The whole Book of Psalms, what is it but the blessed discovery that salvation is not merely in a place, or a state, not even in some ‘beatific vision’ after men die; but in the Lord Himself all day long in this world; that salvation is a life in God and with God? ‘The Lord is my light, and my salvation, of whom then shall I be afraid? The Lord is the strength of my life, and my portion for ever.’ This is their key-note. Shame on us Christians, that we should have forgotten it for one so much lower. ‘The name of the Lord,’ says Solomon, ‘is a strong tower: the righteous runneth into it, and is safe.’ Into it: not merely into some pleasant place after he dies, but all day long; and is safe: not merely after he dies, but in every chance and change of this mortal life. My friends, I am ashamed to have to put Christian men in mind of these things. Truly, ‘Evil communications have corrupted good manners; awake to righteousness and sin not, for some have not the knowledge of God.’ I am ashamed, I say; for there are old hymns in the mouths of every one to this day, which testify against their want of faith; which say, ‘Christ is my life,’ ‘Christ is my salvation;’ and which were written, I doubt not, by men who meant literally what they said, whatever those who sing them now-a-days may mean by them. Now what do those hymns mean by such words, if they mean anything at all? Surely what I have been preaching to you, and what seems to some of you, I fear, strange and new doctrine. And what else does the Church Catechism mean, when it bids every child thank God for having brought him into a state of salvation? For mind, throughout the whole Church Catechism there is not one word about what people commonly call heaven and hell; not one word though ‘heaven and hell’ are now-a-days generally the first things about which children are taught. Not one word is the child taught about what will happen to him after death, except that his body will rise again, and that Christ will be his Judge after he is dead as well as while he is alive: but not one word about that salvation after he is dead, which is almost the only thing of which one hears in many pulpits. And why, but because the Catechism teaches the child to believe that Jesus Christ is his salvation now, in this life, and believes that to be enough for him to know? For if Christ be eternal, His salvation must be eternal also. If Christ’s life be in the child, eternal life must be in the child; for Christ’s life must be eternal, even as Christ Himself; and that is enough for the child, and for us also.

      And with this agrees that great text of Scripture, ‘When the wicked man turneth away from his wickedness, and doeth that which is lawful and right, he shall save his soul alive.’ People now-a-days are apt to make two mistakes about that one text. First they forget the ‘when,’ and read it as if it stood, ‘If the wicked man turn away from his wickedness in this life, he shall save his soul in the next life:’ but the Bible says much more than that. It says, that when he turns, then and there, that moment he shall save his soul alive. And next, they read the text as if it stood, ‘he shall save his soul.’ Here again, my friends, the Bible says a great deal more; it says, that he shall save his soul alive. Perhaps that does not seem to you any great difference? Alas, alas, my friends, I fear that there are too many now, as there have been in all times, who do not care for the difference. Provided ‘their souls are saved,’ by which they mean, provided they escape torment after they die, it matters nothing to them whether their souls are saved alive, or saved dead; they do not even know the difference between a dead soul and a live soul; because they know nothing about eternal death and eternal life, which are the death and the life of eternal persons such as souls are; they say to themselves, if they be Protestants, ‘I hope I shall have faith enough to be saved;’ or if they be Papists, ‘I hope I shall have good works enough to be saved;’ valuing faith and works not for themselves; yea, valuing—for I must say it—Almighty God Himself, not for Himself and His own glory, but valuing faith and works, and the Father, and the Son, and the Holy Spirit, only because, as they dream, they are so many helps to a life of pleasure beyond the grave; not knowing this, that living faith and good works do not merely lead to heaven, but are heaven itself, that true, real eternal heaven wherein alone men really live; that true, real eternal life which was with the Father, and was manifested in Jesus Christ, whom St. John saw living upon earth that same Eternal Life, and bore witness of Him that His life was the light of men; that eternal life whereof it is written, that God hath brought us to life together with Christ, and raised us up, and made us sit together in heavenly places in Christ Jesus:—not knowing this, that the only life which any soul ought to live, is the life of God and of Christ, and of the Spirit of God and Christ; a life of righteousness, and justice, and truth, and obedience, and mercy, and love; a life which God has given to us, that we may know and copy Him, and do His works, and live His life, for ever:—not knowing this also that eternal death is not merely some torture of fire and worms beyond the grave: but that this is eternal death, not to live the eternal life which is the only possible life for souls, the life of righteousness and love; a death which may come on respectable people, and high religious professors, while they are fancying