Chapter I: Preface (1)

For a statement of the circumstances under which the collection of Mr. Coleridge's Literary Remains was undertaken, the Reader is referred to the Preface to the two preceding Volumes published in 1836. But the graver character of the general contents of this Volume and of that which will immediately follow it, seems to justify the Editor in soliciting particular attention to a few additional remarks.

Although the Author in his will contemplated the publication of some at least of the numerous notes left by him on the margins and blank spaces of books and pamphlets, he most certainly wrote the notes themselves without any purpose beyond that of delivering his mind of the thoughts and aspirations suggested by the text under perusal. His books, that is, any person's books--even those from a circulating library--were to him, whilst reading them, as dear friends; he conversed with them as with their authors, praising, or censuring, or qualifying, as the open page seemed to give him cause; little solicitous in so doing to draw summaries or to strike balances of literary merit, but seeking rather to detect and appreciate the moving principle or moral life, ever one and single, of the work in reference to absolute truth. Thus employed he had few reserves, but in general poured forth, as in a confessional, all his mind upon every subject,--not keeping back any doubt or conjecture which at the time and for the purpose seemed worthy of consideration. In probing another's heart he laid his hand upon his own. He thought pious frauds the worst of all frauds, and the system of economizing truth too near akin to the corruption of it to be generally compatible with the Job-like integrity of a true Christian's conscience. Further, he distinguished so strongly between that internal faith which lies at the base of, and supports, the whole moral and religious being of man, and the belief, as historically true, of several incidents and relations found or supposed to be found in the text of the Scriptures, that he habitually exercised a liberty of criticism with respect to the latter, which will probably seem objectionable to many of his readers in this country. [1]

His friends have always known this to be the fact; and he vindicated this so openly that it would be folly to attempt to conceal it: nay, he pleaded for it so earnestly--as the only middle path of safety and peace between a godless disregard of the unique and transcendant character of the Bible taken generally, and that scheme of interpretation, scarcely less adverse to the pure spirit of Christian wisdom, which wildly arrays our faith in opposition to our reason, and inculcates the sacrifice of the latter to the former,--that to suppress this important part of his solemn convictions would be to misrepresent and betray him. For he threw up his hands in dismay at the language of some of our modern divinity on this point;--as if a faith not founded on insight were aught else than a specious name for wilful positiveness;--as if the Father of Lights could require, or would accept, from the only one of his creatures whom he had endowed with reason the sacrifice of fools! Did Coleridge, therefore, mean that the doctrines revealed in the Scriptures were to be judged according to their supposed harmony or discrepancy with the evidence of the senses, or the deductions of the mere understanding from that evidence? Exactly the reverse: he disdained to argue even against Transubstantiation on such a ground, well knowing and loudly proclaiming its utter weakness and instability. But it was a leading principle in all his moral and intellectual views to assert the existence in all men equally of a power or faculty superior to, and independent of, the external senses: in this power or faculty he recognized that image of God in which man was made; and he could as little understand how faith, the indivisibly joint act or efflux of our reason and our will, should be at variance with one of its factors or elements, as how the Author and Upholder of all truth should be in contradiction to himself. He trembled at the dreadful dogma which rests God's right to man's obedience on the fact of his almighty power,--a position falsely inferred from a misconceived illustration of St. Paul's, and which is less humbling to the creature than blasphemous of the Creator; and of the awless doctrine that God might, if he had so pleased, have given to man a religion which to human intelligence should not be rational, and exacted his faith in it--Coleridge's whole middle and later life was one deep and solemn denial. He believed in no God in the very idea of whose existence absolute truth, perfect goodness, and infinite wisdom, were not elements essentially necessary and everlastingly copresent.

Thus minded, he sought to justify the ways of God to man in the only way in which they can be justified to any one who deals honestly with his conscience, namely, by showing, where possible, their consequence from, and in all cases their consistency with, the ideas or truths of the pure reason which is the same in all men. With what success he laboured for thirty years in this mighty cause of Christian philosophy, the readers of his other works, especially the Aids to Reflection, will judge: if measured by the number of resolved points of detail his progress may seem small; but if tested by the weight and grasp of the principles which he has established, it may be confidently said that since Christianity had a name few men have gone so far. If ever we are to find firm footing in Biblical criticism between the extremes (how often meeting!) of Socinianism and Popery;--if the indisputable facts of physical science are not for ever to be left in a sort of admitted antagonism to the supposed assertions of Scripture;--if ever the Christian duty of faith in God through Christ is to be reconciled with the religious service of a being gifted by the same God with reason and a will, and subjected to a conscience,--it must be effected by the aid, and in the light, of those truths of deepest philosophy which in all Mr. Coleridge's works, published or unpublished, present themselves to the reader with an almost affecting reiteration. But to do justice to those works and adequately to appreciate the Author's total mind upon any given point, a cursory perusal is insufficient; study and comprehension are requisite to an accurate estimate of the relative value of any particular denial or assertion; and the apparently desultory and discontinuous form of the observations now presented to the Reader more especially calls for the exercise of his patience and thoughtful circumspection.

With this view the Reader is requested to observe the dates which, in some instances, the Editor has been able to affix to the notes with certainty. Most of those on Jeremy Taylor belong to the year 1810, and were especially designed for the perusal of Charles Lamb. Those on Field were written about 1814; on Racket in 1818; on Donne in 1812 and 1829; on The Pilgrim's Progress in 1833; and on Hooker and the Book of Common Prayer between 1820 and 1830. Coleridge's mind was a growing and accumulating mind to the last, his whole life one of inquiry and progressive insight, and the dates of his opinions are therefore in some cases important, and in all interesting.

The Editor is deeply sensible of his responsibility in publishing this Volume; as to which he can only say, in addition to a reference to the general authority given by the Author, that to the best of his knowledge and judgment he has not permitted any thing to appear before the public which Mr. Coleridge saw reason to retract; and further express his hope and belief that, with such allowance for defects inherent in the nature of the work as may rightfully be expected from every really liberal mind, nothing contained in the following pages can fairly be a ground of offence to any one.

It only remains to be added that the materials used in the compilation of this Volume were for the greatest part communicated by Mr. Gillman; and that the rest were furnished by Mr. Wordsworth, the Rev. Derwent Coleridge, the Rev. Edward Coleridge, and the Editor.

Lincoln's Inn, March 26, 1838

[Footnote 1: See 'Table Talk', p. 178, 2nd edit.]

FORMULA FIDEI DE SANCTISSIMA TRINITATE.

1830.

THE IDENTITY.

The absolute subjectivity, whose only attribute is the Good; whose only definition is--that which is essentially causative of all possible true being; the ground; the absolute will; the adorable [Greek: pr_ópr_oton], which, whatever is assumed as the first, must be presumed as its antecedent; [Greek: theòs], without an article, and yet not as an adjective. See John i. 18. [Greek: theòn oudeìs he_órake p_ópote] as differenced from ib. 1, [Greek: kai theòs aen o lógos]

But that which is essentially causative of all being must be causative of its own,--'causa sui', [Greek: autopát_or]. Thence

THE IPSEITY.

The eternally self-affirmant self-affirmed; the "I Am in that I Am," or the "I shall be that I will to be;" the Father; the relatively subjective, whose attribute is, the Holy One; whose definition is, the essential finific in the form of the infinite; 'dat sibi fines'.

But the absolute will, the absolute good, in the eternal act of self-affirmation, the Good as the Holy One, co-eternally begets

THE ALTERITY.

The supreme being; [Greek: ho ont'os 'on]; the supreme reason; the Jehovah; the Son; the Word; whose attribute is the True (the truth, the light, the 'fiat'); and whose definition is, the 'pleroma' of being, whose essential poles are unity and distinctity; or the essential infinite in the form of the finite;--lastly, the relatively objective, 'deitas objectiva' in relation to the I Am as the 'deitas subjectiva'; the divine objectivity.

N.B. The distinctities in the 'pleroma' are the eternal ideas, the subsistential truths; each considered in itself, an infinite in the form of the finite; but all considered as one with the unity, the eternal Son, they are the energies of the finific; [Greek: pánta di' autou egéneto--kaì ek tou plaer'ómatos autou haemeis pántes elábomen.] John i. 3 and 16.

But with the relatively subjective and the relatively objective, the great idea needs only for its completion a co-eternal which is both, that is, relatively objective to the subjective, relatively subjective to the objective. Hence

THE COMMUNITY.

The eternal life, which is love; the Spirit; relatively to the Father, the Spirit of Holiness, the Holy Spirit; relatively to the Son, the Spirit of truth, whose attribute is Wisdom; 'sancta sophia'; the Good in the reality of the True, in the form of actual Life. Holy! Holy! Holy! [Greek: hilásthaetí moi].

A NIGHTLY PRAYER.

1831.

Almighty God, by thy eternal Word my Creator, Redeemer and Preserver! who hast in thy free communicative goodness glorified me with the capability of knowing thee, the one only absolute Good, the eternal I Am, as the author of my being, and of desiring and seeking thee as its ultimate end;--who, when I fell from thee into the mystery of the false and evil will, didst not abandon me, poor self-lost creature, but in thy condescending mercy didst provide an access and a return to thyself, even to thee the Holy One, in thine only begotten Son, the way and the truth from everlasting, and who took on himself humanity, yea, became flesh, even the man Christ Jesus, that for man he might be the life and the resurrection!--O Giver of all good gifts, who art thyself the one only absolute Good, from whom I have received whatever good I have, whatever capability of good there is in me, and from thee good alone,--from myself and my own corrupted will all evil and the consequents of evil,--with inward prostration of will, mind, and affections I adore thy infinite majesty; I aspire to love thy transcendant goodness!--In a deep sense of my unworthiness, and my unfitness to present myself before thee, of eyes too pure to behold iniquity, and whose light, the beatitude of spirits conformed to thy will, is a consuming fire to all vanity and corruption;--but in the name of the Lord Jesus, of the dear Son of thy love, in whose perfect obedience thou deignest to behold as many as have received the seed of Christ into the body of this death;--I offer this my bounden nightly sacrifice of praise and thanksgiving, in humble trust, that the fragrance of my Saviour's righteousness may remove from it the taint of my mortal corruption. Thy mercies have followed me through all the hours and moments of my life; and now I lift up my heart in awe and thankfulness for the preservation of my life through the past day, for the alleviation of my bodily sufferings and languors, for the manifold comforts which thou hast reserved for me, yea, in thy fatherly compassion hast rescued from the wreck of my own sins or sinful infirmities;--for the kind and affectionate friends thou hast raised up for me, especially for those of this household, for the mother and mistress of this family whose love to me hath been great and faithful, and for the dear friend, the supporter and sharer of my studies and researches; but above all, for the heavenly Friend, the crucified Saviour, the glorified Mediator, Christ Jesus, and for the heavenly Comforter, source of all abiding comforts, thy Holy Spirit! O grant me the aid of thy Spirit, that I may with a deeper faith, a more enkindled love, bless thee, who through thy Son hast privileged me to call thee Abba, Father! O, thou who hast revealed thyself in thy holy word as a God that hearest prayer; before whose infinitude all differences cease of great and small; who like a tender parent foreknowest all our wants, yet listenest well-pleased to the humble petitions of thy children; who hast not alone permitted, but taught us, to call on thee in all our needs,--earnestly I implore the continuance of thy free mercy, of thy protecting providence, through the coming night. Thou hearest every prayer offered to thee believingly with a penitent and sincere heart. For thou in withholding grantest, healest in inflicting the wound, yea, turnest all to good for as many as truly seek thee through Christ, the Mediator! Thy will be done! But if it be according to thy wise and righteous ordinances, O shield me this night from the assaults of disease, grant me refreshment of sleep unvexed by evil and distempered dreams; and if the purpose and aspiration of my heart be upright before thee who alone knowest the heart of man, O in thy mercy vouchsafe me yet in this my decay of life an interval of ease and strength; if so (thy grace disposing and assisting) I may make compensation to thy church for the unused talents thou hast entrusted to me, for the neglected opportunities, which thy loving-kindness had provided. O let me be found a labourer in the vineyard, though of the late hour, when the Lord and Heir of the vintage, Christ Jesus, calleth for his servant.

'Our Father', &c.

To thee, great omnipresent Spirit, whose mercy is over all thy works, who now beholdest me, who hearest me, who hast framed my heart to seek and to trust in thee, in the name of my Lord and Saviour Christ Jesus, I humbly commit and commend my body, soul, and spirit.

Glory be to thee, O God!

NOTES ON THE BOOK OF COMMON PRAYER.

PRAYER.

A man may pray night and day, and yet deceive himself; but no man can be assured of his sincerity, who does not pray. Prayer is faith passing into act; a union of the will and the intellect realizing in an intellectual act. It is the whole man that prays. Less than this is wishing, or lip-work; a charm or a mummery. 'Pray always', says the Apostle;--that is, have the habit of prayer, turning your thoughts into acts by connecting them with the idea of the redeeming God, and even so reconverting your actions into thoughts.

THE SACRAMENT OF THE EUCHARIST.

The best preparation for taking this sacrament, better than any or all of the books or tracts composed for this end, is, to read over and over again, and often on your knees--at all events, with a kneeling and praying heart--the Gospel according to St. John, till your mind is familiarized to the contemplation of Christ, the Redeemer and Mediator of mankind, yea, and of every creature, as the living and self-subsisting Word, the very truth of all true being, and the very being of all enduring truth; the reality, which is the substance and unity of all reality; 'the light which lighteth every man', so that what we call reason, is itself a light from that light, 'lumen a luce', as the Latin more distinctly expresses this fact. But it is not merely light, but therein is life; and it is the life of Christ, the co-eternal son of God, that is the only true life-giving light of men. We are assured, and we believe that Christ is God; God manifested in the flesh. As God, he must be present entire in every creature;--(for how can God, or indeed any spirit, exist in parts?)--but he is said to dwell in the regenerate, to come to them who receive him by faith in his name, that is, in his power and influence; for this is the meaning of the word 'name' in Scripture when applied to God or his Christ. Where true belief exists, Christ is not only present with or among us;--for so he is in every man, even the most wicked;--but to us and for us.

'That was the true light, which lighteth every man that cometh into
the world. He was in the world, and the world was made by him, and the
world knew him not. But as many as received him, to them gave he power
to become the sons of God, even to them that believe in his name;
which were born, not of blood, nor of the will of the flesh, nor of
the will of man, but of God. And the Word was made flesh, and dwelt
among us.'

John i. 9-14.

Again

'We will come unto him, and make our abode with him.'

John xiv. 23.

As truly and as really as your soul resides constitutively in your living body, so truly, really, personally, and substantially does Christ dwell in every regenerate man.

After this course of study, you may then take up and peruse sentence by sentence the communion service, the best of all comments on the Scriptures appertaining to this mystery. And this is the preparation which will prove, with God's grace, the surest preventive of, or antidote against, the freezing poison, the lethargizing hemlock, of the doctrine of the Sacramentaries, according to whom the Eucharist is a mere practical metaphor, in which things are employed instead of articulated sounds for the exclusive purpose of recalling to our minds the historical fact of our Lord's crucifixion; in short--(the profaneness is with them, not with me)--just the same as when Protestants drink a glass of wine to the glorious memory of William III! True it is, that the remembrance is one end of the sacrament; but it is, 'Do this in remembrance of me',--of all that Christ was and is, hath done and is still doing for fallen mankind, and of course of his crucifixion inclusively, but not of his crucifixion alone.

14 December, 1827.

COMPANION TO THE ALTAR.

First then, that we may come to this heavenly feast holy, and adorned
with the wedding garment, Matt. xxii. 11, we must search our hearts,
and examine our consciences, not only till we see our sins, but until
we hate them.

But what if a man, seeing his sin, earnestly desire to hate it? Shall he not at the altar offer up at once his desire, and the yet lingering sin, and seek for strength? Is not this sacrament medicine as well as food? Is it an end only, and not likewise the means? Is it merely the triumphal feast; or is it not even more truly a blessed refreshment for and during the conflict?

This confession of sins must not be in general terms only, that we are
sinners with the rest of mankind, but it must be a special declaration
to God of all our most heinous sins in thought, word, and deed.

Luther was of a different judgment. He would have us feel and groan under our sinfulness and utter incapability of redeeming ourselves from the bondage, rather than hazard the pollution of our imaginations by a recapitulation and renewing of sins and their images in detail. Do not, he says, stand picking the flaws out one by one, but plunge into the river, and drown them!--I venture to be of Luther's doctrine.

COMMUNION SERVICE.

In the first Exhortation, before the words 'meritorious Cross and Passion,' I should propose to insert 'his assumption of humanity, his incarnation, and.'

Likewise a little lower down, after the word 'sustenance,' I would insert 'as.'

For not in that sacrament exclusively, but in all the acts of assimilative faith, of which the Eucharist is a solemn, eminent, and representative instance, an instance and the symbol, Christ is our spiritual food and sustenance.

MARRIAGE SERVICE.

Marriage, simply as marriage, is not the means 'for the procreation of children,' but for the humanization of the offspring procreated.

Therefore in the Declaration at the beginning, after the words, 'procreation of children,' I would insert, 'and as the means for securing to the children procreated enduring care, and that they may be' &c.

COMMUNION OF THE SICK.

Third rubric at the end.

But if a man, either by reason of extremity of sickness, &c.

I think this rubric, in what I conceive to be its true meaning, a precious document, as fully acquitting our Church of all Romish superstition, respecting the nature of the Eucharist, in relation to the whole scheme of man's redemption. But the latter part of it--'he doth eat and drink the Body and Blood of our Saviour Christ profitably to his soul's health, although he do not receive the Sacrament with his mouth'--seems to me very incautiously expressed, and scarcely to be reconciled with the Church's own definition of a sacrament in general. For in such a case, where is 'the outward and visible sign of the inward and spiritual grace given?' [1]

[Footnote 1:

'Should it occur to any one that the doctrine blamed in the text, is
but in accordance with that of the Church of England, in her rubric
concerning spiritual communion, annexed to the Office for Communion of
the Sick: he may consider, whether that rubric, explained (as if
possible it must be) in consistency with the definition of a sacrament
in the Catechism, can be meant for any but rare and extraordinary
cases: cases as strong in regard of the Eucharist, as that of
martyrdom, or the premature death of a well-disposed catechumen, in
regard of Baptism.'

Keble's Pref. to Hooker, p. 85, n. 70. Ed.]

XI SUNDAY AFTER TRINITY.

Epistle.--1 Cor. xv. 1.

Brethren, I declare unto you the Gospel which I preached unto you.

Why should the obsolete, though faithful, Saxon translation of [Greek: euaggélion] be retained? Why not 'good tidings?' Why thus change a most appropriate and intelligible designation of the matter into a mere conventional name of a particular book?

Ib.

... how that Christ died for our sins.

But the meaning of [Greek: upèr ton hamarti_on haem_on] is, that Christ died through the sins, and for the sinners. He died through our sins, and we live through his righteousness.

Gospel, Luke xviii. 14.

This man went down to his house justified rather than the other.

Not simply justified, observe; but justified rather than the other, [Greek: ae ekeinos],--that is, less remote from salvation.

XXV. SUNDAY AFTER TRINITY.

Collect.

... that they, plenteously bringing forth the fruit of good works, may of thee be plenteously rewarded. ...

Rather--"that with that enlarged capacity, which without thee we cannot acquire, there may likewise be an increase of the gift, which from thee alone we can wholly receive."

PS. VIII.

v. 2.

'Out of the mouth of very babes and sucklings hast thou ordained
strength, because of thine enemies; that thou mightest still the enemy
and the avenger'.

To the dispensations of the twilight dawn, to the first messengers of the redeeming word, the yet lisping utterers of light and life, a strength and a power were given 'because of the enemies', greater and of more immediate influence, than to the seers and proclaimers of a clearer day:--even as the first re-appearing crescent of the eclipsed moon shines for men with a keener brilliance, than the following larger segments, previously to its total emersion.

Ib. v. 5.

'Thou madest him lower than the angels, to crown him with glory and
worship'.

Power + idea = angel. Idea - power = man, or Prometheus.

PS. LXVIII.

v. 34.

'Ascribe ye the power to God over Israel: his worship and strength is
in the clouds'.

The 'clouds' in the symbolical language of the Scriptures mean the events and course of things, seemingly effects of human will or chance, but overruled by Providence.

PS. LXXII.

This Psalm admits no other interpretation but of Christ, as the Jehovah incarnate. In any other sense, it would be a specimen of more than Persian or Moghul hyperbole and bombast, of which there is no other instance in Scripture, and which no Christian would dare to attribute to an inspired writer. We know, too, that the elder Jewish Church ranked it among the Messianic Psalms. N.B. The Word in St. John, and the Name of the Most High in the Psalms, are equivalent terms.

v. 1.

'Give the king thy judgments, O God; and thy righteousness unto the
king's son'.

God of God, Light of Light, very God of very God, the only begotten, the Son of God and God, King of Kings, and the Son of the King of Kings!

PS. LXXIV.

v. 2.

'O think upon thy congregation, whom thou hast purchased and redeemed
of old'.

The Lamb sacrificed from the beginning of the world, the God-Man, the Judge, the self-promised Redeemer to Adam in the garden!

v. 15.

'Thou smotest the heads of Leviathan in pieces; and gavest him to be
meat for the people in the wilderness'.

Does this allude to any real tradition? [1] The Psalm appears to have been composed shortly before the captivity of Judah.

[Footnote 1: According to Bishop Horne, the allusion is to the destruction of Pharaoh and his host in the Red Sea.--Ed.]

PS. LXXXII. vv. 6-7.

The reference which our Lord made to these mysterious verses, gives them an especial interest. The first apostasy, the fall of the angels, is, perhaps, intimated.

PS. LXXXVII.

I would fain understand this Psalm; but first I must collate it word by word with the original Hebrew. It seems clearly Messianic.

PS. LXXXVIII.

vv. 10--12.

'Dost than shew wonders among the dead, or shall the dead rise up
again and praise thee?' &c.

Compare Ezekiel xxxvii.

PS. CIV.

I think the Bible version might with advantage be substituted for this, which in some parts is scarcely intelligible.

v. 6.

'the waters stand in the hills.'

No; 'stood above the mountains'. The reference is to the Deluge.

PS. CV.

v. 3.

'Let the heart of them rejoice that seek the Lord.'

If even to seek the Lord be joy, what will it be to find him? Seek me, O Lord, that I may be found by thee!

PS. CX.

v. 2.

'The Lord shall send the rod of thy power out of Sion'; (saying)
'Rule', &c.

v. 3. Understand:

'Thy people shall offer themselves willingly in the day of conflict in
holy clothing, in their best array, in their best arms and
accoutrements. As the dew from the womb of the morning, in number and
brightness like dew-drops; so shall be thy youth, or the youth of
thee, the young volunteer warriors.'

v. 5.

'He shall shake,'

concuss, 'concutiet reges die iræ suæ,'

v. 6. For

'smite in sunder, or wound, the heads;'

some word answering to the Latin 'conquassare'.

v. 7. For 'therefore,' translate 'then shall he lift up his head again;' that is, as a man languid and sinking from thirst and fatigue after refreshment.

N.B. I see no poetic discrepancy between vv. 1 and 5.

PS. CXVIII.

To be interpreted of Christ's church.

PS. CXXVI.

v. 5.

'As the rivers in the south.'

Does this allude to the periodical rains? [1]

As a transparency on some night of public rejoicing, seen by common day, with the lamps from within removed--even such would the Psalms be to me uninterpreted by the Gospel. O honored Mr. Hurwitz! Could I but make you feel what grandeur, what magnificence, what an everlasting significance and import Christianity gives to every fact of your national history--to every page of your sacred records!

[Footnote 1: See Horne in loc. note.--Ed.]

ARTICLES OF RELIGION.

XX.

It is mournful to think how many recent writers have criminated our Church in consequence of their own ignorance and inadvertence in not knowing, or not noticing, the contra-distinction here meant between power and authority. Rites and ceremonies the Church may ordain 'jure proprio': on matters of faith her judgment is to be received with reverence, and not gainsaid but after repeated inquiries, and on weighty grounds.

XXXVII.

It is lawful for Christian men, at the commandment of the magistrate,
to wear weapons, and to serve in the wars.

This is a very good instance of an unseemly matter neatly wrapped up. The good men recoiled from the plain words:

'It is lawful for Christian men at the command of a king to slaughter
as many Christians as they can!'

Well! I could most sincerely subscribe to all these articles.

September, 1831.

NOTES ON HOOKER. [1]

'LIFE OF HOOKER' BY WALTON.

p. 67.

Mr. Travers excepted against Mr. Hooker, for that in one of his
sermons he declared, 'That the assurance of what we believe by the
word of God, is not to us so certain as that which we perceive by
sense.' And Mr. Hooker confesseth he said so, and endeavours to
justify it by the reasons following.

There is, I confess, a shade of doubt on my mind as to this position of Hooker's. Yet I do not deny that it expresses a truth. The question in my mind is, only, whether it adequately expresses the whole truth. The ground of my doubt lies in my inability to compare two things that differ in kind. It is impossible that any conviction of the reason, even where no act of the will advenes as a co-efficient, should possess the vividness of an immediate object of the senses; for the vividness is given by sensation. Equally impossible is it that any truth of the super-sensuous reason should possess the evidence of the pure sense. Even the mathematician does not find the same evidence in the results of transcendental algebra as in the demonstrations of simple geometry. But has he less assurance? In answer to Hooker's argument I say,--that God refers to our sensible experience to aid our will by the vividness of sensible impressions, and also to aid our understanding of the truths revealed,--not to increase the conviction of their certainty where they have been understood.

WALTON'S APPENDIX.

Ib. p. 116.

It is a strange blind story this of the last three books, and of Hooker's live relict, the Beast without Beauty. But Saravia?--If honest Isaac's account of the tender, confidential, even confessional, friendship of Hooker and Saravia be accurate, how chanced it that Hooker did not entrust the manuscripts to his friend who stood beside him in his last moments? At all events, Saravia must have known whether they had or had not received the author's last hand. Why were not Mr. Charke and the other Canterbury parson called to account, or questioned at least as to the truth of Mrs. Joan's story? Verily, I cannot help suspecting that the doubt cast on the authenticity of the latter books by the high church party originated in their dislike of portions of the contents.--In short, it is a blind story, a true Canterbury tale, dear Isaac! [2]

OF THE LAWS OF ECCLESIASTICAL POLITY.

Pref. c. iii. 7. p. 182.

The next thing hereunto is, to impute all faults and corruptions,
wherewith the world aboundeth, unto the kind of ecclesiastical
government established.

How readily would this, and indeed all the disputes respecting the powers and constitution of Church government have been settled, or perhaps prevented, had there been an insight into the distinct nature and origin of the National Church and the Church under Christ! [3] To the ignorance of this, all the fierce contentions between the Puritans and the Episcopalians under Elizabeth and the Stuarts, all the errors and exorbitant pretensions of the Church of Scotland, and the heats and antipathies of our present Dissenters, may be demonstrably traced.

Ib. 9. p. 183.

Pythagoras, by bringing up his scholars in the speculative knowledge
of numbers, made their conceits therein so strong, that when they came
to the contemplation of things natural, they imagined that in every
particular thing they even beheld as it were with their eyes, how the
elements of number gave essence and being to the works of nature: a
thing in reason impossible; which notwithstanding, through their
mis-fashioned pre-conceit, appeared unto them no less certain, than if
nature had written it in the very foreheads of all the creatures of
God.

I am not so conversant with the volumes of Duns Scotus as to be able to pronounce positively whether he is an exception, but I can think of no other instance of high metaphysical genius in an Englishman. Judgment, solid sense, invention in specialties, fortunate anticipations and instructive foretact of truth,--in these we can shew giants. It is evident from this example from the Pythagorean school that not even our incomparable Hooker could raise himself to the idea, so rich in truth, which is contained in the words

'numero, pondere, et mensura generantur coeli et terra'.

O, that Hooker had ever asked himself concerning will, absolute will,

[Greek: ho arithmòs hyperaríthmiòs],
'numerus omues numeros ponens, nunquam positus!' [4]

Ib. p. 183.

When they of the 'Family of Love' have it once in their heads, that
Christ doth not signify any one person, but a quality whereof many are
partakers, &c.

If the Familists thought of Christ as a quality, it was a grievous error indeed. But I have my doubts whether this was not rather an inference drawn by their persecutors.

Ib. 15. p. 191.

When instruction doth them no good, let them feel but the least degree
of most mercifully-tempered severity, they fasten on the head of the
Lord's vicegerents here on earth, whatsoever they any where find
uttered against the cruelty of blood-thirsty men, and to themselves
they draw all the sentences which Scripture hath in favor of innocency
persecuted for the truth.

How great the influence of the age on the strongest minds, when so eminently wise a man as Richard Hooker could overlook the obvious impolicy of inflicting punishments which the sufferer himself will regard as merits, and all who have any need to be deterred will extol as martyrdom! Even where the necessity could be plausibly pretended, it is war, not punitive law;--and then Augustine's argument for Sarah!

Ib. c. iv. 1. p. 194.

We require you to find out but one church upon the face of the whole
earth, that hath been ordered by your discipline, or hath not been
ordered by ours, that is to say, by episcopal regiment, sithence the
time that the blessed apostles were here conversant.

Hooker was so good a man that it would be wicked to suspect him of knowingly playing the sophist. And yet strange it is, that he should not have been aware that it was prelacy, not primitive episcopacy, the thing, not the name, that the reformers contended against, and, if the Catholic Church and the national Clerisy were (as both parties unhappily took for granted) one and the same, contended against with good reason. Knox's ecclesiastical polity (worthy of Lycurgus), adopted bishops under a different name, or rather under a translation instead of corruption of the name [Greek: epáskapoi]. He would have had superintendents.

Ib. c. v. 2. p. 204.

A law is the deed of the whole body politic, whereof if ye judge
yourselves to be any part, then is the law even your deed also.

This is a fiction of law for the purpose of giving to that, which is necessarily empirical, the form and consequence of a science, to the reality of which a code of laws can only approximate by compressing all liberty and individuality into a despotism. As Justinian to Alfred, and Constantinople, the Consuls and Senate of Rome to the Lord Mayor, Aldermen, and Common Council of London; so is the imperial Roman code to the common and statute law of England. The advocates of the discipline would, according to our present notions of civil rights, have been justified in putting fact against fiction, and might have challenged Hooker to shew, first, that the constitution of the Church in Christ was a congruous subject of parliamentary legislation; that the legislators were 'bona fide' determined by spiritual views, and that the jealousy and arbitrary principles of the Queen, aided by motives of worldly state policy,--for example, the desire of conciliating the Roman Catholic potentates by retaining all she could of the exterior of the Romish Church, its hierarchy, its ornaments, and its ceremonies,--were not the substitutes for the Holy Spirit in influencing the majorities in the two Houses of Parliament. It is my own belief that the Puritans and the Prelatists divided the truth between them; and, as half-truths are whole errors, were both equally in the wrong;--the Prelatists in contending for that as incident to the Church in Christ, that is, the collective number [Greek: t_on ekkaloumén_on] or 'ecclesia', which only belonged, but which rightfully did belong, to the National Church as a component estate of the realm, the 'enclesia';--the Puritans in requiring of the 'enclesia' what was only requisite or possible for the 'ecclesia'.[5] Archbishop Grindal is an illustrious exception. He saw the whole truth, and that the functions of the enclesiastic and those of the ecclesiastic were not the less distinct, because both were capable of being exercised by the same person; and _vice versa_, not the less compatible in the same subject because distinct in themselves. The Lord Chief Justice of the King's Bench is a Fellow of the Royal Society.

Ib. c. vi. 3. p. 209.

God was not ignorant, that the priests and judges, whose sentence in
matters of controversy he ordained should stand, both might and
oftentimes would be deceived in their judgment. However, better it was
in the eye of His understanding, that sometime an erroneous sentence
definitive should prevail, till the same authority perceiving such
oversight, might afterwards correct or reverse it, than that strifes
should have respite to grow, and not come speedily to some end.

It is difficult to say, which most shines through this whole passage, the spirit of wisdom or the spirit of meekness. The fatal error of the Romish Church did not consist in the inappellability of the Councils, or that an acquiescence in their decisions and decree was a duty binding on the conscience of the dissentients,--not I say in contending for a practical infallibility of Council or Pope; but in laying claim to an actual and absolute immunity from error, and consequently for the unrepealability of their decisions by any succeeding Council or Pope. Hence, even wise decisions--wise under the particular circumstances and times--degenerated into mischievous follies, by having the privilege of immortality without any exemption from the dotage of superannuation. Hence errors became like _glaciers_, or ice-bergs in the frozen ocean, unthawed by summer, and growing from the fresh deposits of each returning winter.

Ib. 6. p. 212.

An argument necessary and demonstrative is such, as being proposed
unto any man, and understood, the mind cannot choose but inwardly
assent. Any one such reason dischargeth, I grant, the conscience, and
setteth it at full liberty.

I would not concede even so much as this. It may well chance that even an argument demonstrative, if understood, may be adducible against some one sentence of a whole liturgy; and yet the means of removing it without a palpable overbalance of evil may not exist for a time; and either there is no command against schism, or we are bound in such small matters to offer the sacrifice of willing silence to the public peace of the Church. This would not, however, prevent a minister from pointing out the defect in his character as a doctor or learned theologian.

Ib. c. viii. 1. p. 2-20.

For adventuring to erect the discipline of Christ without the leave of
the Christian magistrate, haply ye may condemn us as fools, in that we
hazard thereby our estates and persons further than you which are that
way more wise think necessary: but of any offence or sin therein
committed against God, with what conscience can you accuse us, when
your own positions are, that the things we observe should every of
them be dearer unto us than ten thousand lives; that they are the
peremptory commandments of God; that no mortal man can dispense with
them, and that the magistrate grievously sinneth in not constraining
thereunto?

'Hoc argumentum ad invidiam nimis sycophanticum est quam ut mihi placeat a tanto viro'. Besides, it contradicts Hooker's own very judicious rule, that to discuss and represent is the office of the learned, as individuals, because the truth may be entire in any one mind; but to do belongs to the supreme power as the will of the whole body politic, and in effective action individuals are mere fractions without any legitimate referee to add them together. Hooker's objection from the nobility and gentry of the realm is unanswerable and within half a century afterwards proved insurmountable. Imagine a sun containing within its proper atmosphere a multitude of transparent satellites, lost in the glory, or all joining to form the visible 'phasis' or disk; and then beyond the precincts of this sun a number of opake bodies at various distances, and having a common center of their own round which they revolve, and each more or less according to the lesser or greater distance partaking of the light and natural warmth of the sun, which I have been supposing; but not sharing in its peculiar influences, or in the solar life sustainable only by the vital air of the solar atmosphere. The opake bodies constitute the national churches, the sun the churches spiritual.

The defect of the simile, arising necessarily out of the incompossibility of spiritual prerogatives with material bodies under the proprieties and necessities of space, is, that it does not, as no concrete or visual image can, represent the possible duplicity of the individuals, the aggregate of whom constitutes the national church, so that any one individual, or any number of such individuals, may at the same time be, by an act of their own, members of the church spiritual, and in every congregation may form an 'ecclesia' or Christian community; and how to facilitate and favor this without any schism from the 'enclesia', and without any disturbance of the body politic, was the problem which Grindal and the bishops of the first generation of the Reformed Church sought to solve, and it is the problem which every earnest Christian endued with competent gifts, and who is at the same time a patriot and a philanthropist, ought to propose to himself, as the 'ingens desiderium proborum'.

8th Sept, 1826.

Ib. c. viii. 7. p. 232.

Baptizing of infants, although confessed by themselves, to have been
continued ever sithence the very apostles' own times, yet they
altogether condemned.

'Quære'. I cannot say what the fanatic Anabaptists, of whom Hooker is speaking, may have admitted; but the more sober and learned Antipaedobaptists, who differed in this point only from the reformed churches, have all, I believe, denied the practice of infant baptism during the first century.

B.J. c. ii. 1. p. 249.

That which doth assign unto each thing the kind, that which doth
moderate the force and power, that which doth appoint the form and
measure, of working, the same we term a law.

See the essays on method, in the 'Friend'. [6] Hooker's words literally and grammatically interpreted seem to assert the antecedence of the thing to its kind, that is, to its essential characters;--and to its force together with its form and measure of working, that is, to its specific and distinctive characters; in short, the words assert the pre-existence of the thing to all its constituent powers, qualities, and properties.

Now this is either--first, equivalent to the assertion of a 'prima et nuda materia', so happily ridiculed by the author of 'Hudibras', [7] and which under any scheme of cosmogony is a mere phantom, having its whole and sole substance in an impotent effort of the imagination or sensuous fancy, but which is utterly precluded by the doctrine of creation which it in like manner negatives:--or secondly, the words assert a self-destroying absurdity, namely, the antecedence of a thing to itself; as if having asserted that water consisted of hydrogen = 77, and oxygen = 23, I should talk of water as existing before the creation of hydrogen and oxygen.

All laws, indeed, are constitutive; and it would require a longer train of argument than a note can contain, to shew what a thing is; but this at least is quite certain, that in the order of thought it must be posterior to the law that constitutes it. But such in fact was Hooker's meaning, and the word, thing, is used 'proleptice' in favour of the imagination, as appears from the sentences that follow, in which the creative idea is declared to be the law of the things thereby created. A productive idea, manifesting itself and its reality in the product is a law; and when the product is phænomenal, (that is, an object of the outward senses) it is a law of nature. The law is 'res noumenon'; the thing is 'res phenomenon' [8] A physical law, in the right sense of the term, is the sufficient cause of the appearance,--'causa sub-faciens'.

P.S. What a deeply interesting volume might be written on the symbolic import of the primary relations and dimensions of space--long, broad, deep, or depth; surface; upper, under, above and below, right, left, horizontal, perpendicular, oblique:--and then the order of causation, or that which gives intelligibility, and the reverse order of effects, or that which gives the conditions of actual existence! Without the higher the lower would want its intelligibility: without the lower the higher could not have existed. The infant is a riddle of which the man is the solution; but the man could not exist but with the infant as his antecedent.

Ib. 2. p. 250.

In which essential Unity of God, a Trinity personal nevertheless
subsisteth, after a manner far exceeding the possibility of man's
conceit.

If 'conceit' here means conception, the remark is most true; for the Trinity is an idea, and no idea can be rendered by a conception. An idea is essentially inconceivable. But if it be meant that the Trinity is otherwise inconceivable than as the divine eternity and every attribute of God is and must be, then neither the commonness of the language here used, nor the high authority of the user, can deter me from denouncing it as untrue and dangerous. So far is it from being true, that on the contrary, the Trinity is the only form in which an idea of God is possible, unless indeed it be a Spinosistic or World-God.

Ib. c. iv. 1. p. 264.

But now that we may lift up our eyes (as it were) from the footstool
to the throne of God, and leaving these natural, consider a little the
state of heavenly and divine, creatures: touching angels which are
spirits immaterial and intellectual, &c.

All this disquisition on the angels confirms my remark that our admirable Hooker was a giant of the race Aristotle 'versus' Plato. Hooker was truly judicious,--the consummate 'synthesis' of understanding and sense. An ample and most ordonnant conceptionist, to the tranquil empyrean of ideas he had not ascended. Of the passages cited from Scripture how few would bear a strict scrutiny; being either,

1. divine appearances, Jehovah in human form; or 2. the imagery of visions and all symbolic; or 3. names of honor given to prophets, apostles, or bishops; or lastly, mere accommodations to popular notions!

Ib. 3. p. 267.

Since their fall, their practices have been the clean contrary unto
those before mentioned. For being dispersed, some in the air, some on
the earth, some in the water, some among the minerals, dens, and
caves, that are under the earth; they have, by all means laboured to
effect a universal rebellion against the laws, and as far as in them
lieth, utter destruction of the works of God.

Childish; but the childishness of the age, without which neither Hooker nor Luther could have acted on their contemporaries with the intense and beneficent energy with which, they (God be praised!) did act.

Ib. p. 268.

Thus much therefore may suffice for angels, the next unto whom in
degree are men.

St. Augustine well remarks that only three distinct 'genera' of living beings are conceivable:

1. the infinite rational: 2. the finite rational: 3. the finite irrational:

that is, God, man, brute animal. 'Ergo', angels can only be with wings on their shoulders. Were our bodies transparent to our souls, we should be angels.

Ib. c. x. 4. p. 303.

It is no improbable opinion therefore which the arch-philosopher was
of.

There are, and can be, only two schools of philosophy, differing in kind and in source. Differences in degree and in accident, there may be many; but these constitute schools kept by different teachers with different degrees of genius, talent, and learning;--auditories of philosophizers, not different philosophies. Schools of psilology (the love of empty noise) and misosophy are here out of the question. Schools of real philosophy there are but two,--best named by the arch-philosopher of each, namely, Plato and Aristotle. Every man capable of philosophy at all (and there are not many such) is a born Platonist or a born Aristotelian. [9] Hooker, as may be discerned from the epithet of arch-philosopher applied to the Stagyrite, 'sensu monarchico', was of the latter family,--a comprehensive, vigorous, discreet, and discretive conceptualist,--but not an ideist.

Ib. 8. p. 308.

Of this point therefore we are to note, that sith men naturally have
no free and perfect power to command whole politic multitudes of men,
therefore utterly without our consent, we could in such sort be at no
man's commandment living. And to be commanded we do consent, when that
society whereof we are part hath at any time before consented, without
revoking the same after by the like universal agreement. Wherefore as
any man's deed past is good as long as himself continueth; so the act
of a public society of men done five hundred years sithence standeth
as theirs who presently are of the same societies, because
corporations are immortal; we were then alive in our predecessors, and
they in their successors do live still. Laws therefore human, of what
kind soever, are available by consent.

No nobler or clearer example than this could be given of what an idea is as contra-distinguished from a conception of the understanding, correspondent to some fact or facts, 'quorum notæ communes concapiuntur',--the common characters of which are taken together under one distinct exponent, hence named a conception; and conceptions are internal subjective words. Reflect on an original social contract, as an event or historical fact; and its gross improbability, not to say impossibility, will stare you in the face. But an ever originating social contract as an idea, which exists and works continually and efficaciously in the moral being of every free citizen, though in the greater number unconsciously, or with a dim and confused consciousness,--what a power it is! [10] As the vital power compared with the mechanic; as a father compared with a moulder in wax or clay, such is the power of ideas compared with the influence of conceptions and notions.

Ib.15. p.316.

... I nothing doubt but that Christian men should much better frame
themselves to those heavenly precepts, which our Lord and Saviour with
so great instancy gave us concerning peace and unity, if we did all
concur in desire to have the use of ancient Councils again renewed,
rather than these proceedings continued, which either make all
contentions endless, or bring them to one only determination, and that
of all other the worst, which is by sword.