In this sermon is introduced the often-quoted maxim, ‘Where mystery begins religion ends;’1
In this sermon is introduced the often-quoted maxim, ‘Where mystery begins religion ends;’1
1 I am indebted to my friend, the Rev. B. Mardon, for a reference to the following passage, in a letter of Lord Bolingbroke to Mr. Pope, in which he refers to this aphorism, and comments on it with high approbation. The extract itself is remarkable, as exemplifying the vacillating, inconsistent state of mind which many unbelievers betray,—often from the influence of early habits of thought and feeling, the results of a religious education, but sometimes, perhaps, from a lingering regard to, and value for, the discoveries and benefits of the Gospel, of which, at times, they cannot divest themselves. Lord Boligbroke here writes like one who was almost a Christian; or, at least, like one who wished that he could be so.
‘I can not conclude my discourse on this occasion better than by putting you in mind of a passage you quoted to me once with great applause, from a sermon of Foster, to this effect, “where mystery begins religion ends.” The aphorism pleased me much; and I was glad to hear such a truth from any pulpit, since it shews an inclination at least to purify Christianity from the leaves of artificial theology, which consists principally in making things that are plain mysterious, and in pretending to make things that are impenetrably mysterious very plain. If you still continue of the same mind, I shall have no excuse to make to you for what I have written and shall write. Our opinion coincide. If you have changed your mind, think again and examine further. You will find that it is the modest and not the presumptuous inquirer who makes a real and safe progress in the discovery of divine truth. One follows nature, and nature's God,—that is, he follows God in his works and in his word, nor presumes to go further, by metaphysical and theological commentaries of his own invention, than the two texts, if I may the expression, carry him very-evidently. They who have done otherwise, and have affected to discover, by a supposed science derived from tradition or taught in the schools, more than they who have not such science can discover, concerning the nature, physical and moral, of the Supreme Being, and concerning the secrets of his providence, have been either enthusiasts or knaves, or else of the numerous tribe who reason well very often, but reason always upon some arbitrary supposition.’
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