tion>Charles Kingsley
Westminster Sermons with a Preface
Published by Good Press, 2019
EAN 4064066241803
Table of Contents
SERMON I. THE MYSTERY OF THE CROSS. A GOOD FRIDAY SERMON.
SERMON III. THE SPIRIT OF WHITSUNTIDE.
SERMON VI. THE FRUITS OF THE SPIRIT.
SERMON VIII. THE SHAKING OF THE HEAVENS AND THE EARTH.
SERMON IX. THE KINGDOM OF GOD.
SERMON X. THE LAW OF THE LORD.
SERMON XII. THE REASONABLE PRAYER.
SERMON XVI. THE CEDARS OF LEBANON.
SERMON XIX. SIGNS AND WONDERS.
SERMON XX. THE JUDGMENTS OF GOD.
SERMON XXI. THE WAR IN HEAVEN.
SERMON XXIV. THE BLESSING AND THE CURSE.
SERMON XXV. THE SILENCE OF FAITH.
SERMON XXVII. THE BEATIFIC VISION.
PREFACE.
I venture to preface these Sermons—which were preached either at Westminster Abbey, or at one of the Chapels Royal—by a Paper read at Sion College, in 1871; and for this reason. Even when they deal with what is usually, and rightly, called “vital” and “experimental” religion, they are comments on, and developments of, the idea which pervades that paper; namely—That facts, whether of physical nature, or of the human heart and reason, do not contradict, but coincide with, the doctrines and formulas of the Church of England, as by law established.
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Natural Theology, I said, is a subject which seems to me more and more important; and one which is just now somewhat forgotten. I therefore desire to say a few words on it. I do not pretend to teach: but only to suggest; to point out certain problems of natural Theology, the further solution of which ought, I think, to be soon attempted.
I wish to speak, be it remembered, not on natural religion, but on natural Theology. By the first, I understand what can be learned from the physical universe of man’s duty to God and to his neighbour; by the latter, I understand what can be learned concerning God Himself. Of natural religion I shall say nothing. I do not even affirm that a natural religion is possible: but I do very earnestly believe that a natural Theology is possible; and I earnestly believe also that it is most important that natural Theology should, in every age, keep pace with doctrinal or ecclesiastical Theology.
Bishop Butler certainly held this belief. His Analogy of Religion, Natural and Revealed, to the Constitution and Course of Nature—a book for which I entertain the most profound respect—is based on a belief that the God of nature and the God of grace are one; and that therefore, the God who satisfies our conscience ought more or less to satisfy our reason also. To teach that was Butler’s mission; and he fulfilled it well. But it is a mission which has to be re-fulfilled again and again, as human thought changes, and human science develops; for if, in any age or country, the God who seems to be revealed by nature seems also different from the God who is revealed by the then popular religion: then that God, and the religion which tells of that God, will gradually cease to be believed in.
For the demands of Reason—as none knew better than good Bishop Butler—must be and ought to be satisfied. And therefore; when a popular war arises between the reason of any generation and its Theology: then it behoves the ministers of religion to inquire, with all
