The Literary Remains of Samuel Taylor Coleridge Volume Iii Part 6

B. v. c. xix. 3. vol. ii. p. 87.

Of both translations the better I willingly acknowledge that which cometh nearer to the very letter of the original verity; yet so that the other may likewise safely enough be read, without any peril at all of gainsaying as much as the least jot or syllable of G.o.d's most sacred and precious truth.

Hooker had far better have rested on the impossibility and the uselessness, if possible, of a faultless translation; and admitting certain mistakes, and oversights, have recommended them for notice at the next revision; and then asked, what objection such harmless trifles could be to a Church that never pretended to infallibility! But in fact the age was not ripe enough even for a Hooker to feel, much less with safety to expose, the Protestants' idol, that is, their Bibliolatry.

Ib. c. xxii. 10. p. 125.

Their only proper and direct proof of the thing in question had been to shew, in what sort and how far man's salvation doth necessarily depend upon the knowledge of the word of G.o.d; what conditions, properties, and qualities there are, whereby sermons are distinguished from other kinds of administering the word unto that purpose; and what special property or quality that is, which being no where found but in sermons, maketh them effectual to save souls, and leaveth all other doctrinal means besides dest.i.tute of vital efficacy.

Doubtless, Hooker was a theological Talus, with a club of iron against, opponents with pasteboard helmets, and armed only with crabsticks! But yet, I too, too often find occasion to complain of him as abusing his superior strength. For in a good man it is an abuse of his intellectual superiority, not to use a portion of it in stating his Christian opponents' cause, his brethren's (though dissentient, and perhaps erring, yet still brethren's,) side of the question, not as they had stated and argued it, but as he himself with his higher gifts of logic and foresight could have set it forth. But Hooker flies off to the general, in which he is una.s.sailable; and does not, as in candour he should have done, inquire whether the question would not admit of, nay, demand, a different answer, when applied solely or princ.i.p.ally to the circ.u.mstances, the condition and the needs of the English parishes, and the population at large, at the particular time when the Puritan divines wrote, and he, Hooker, replied to them. Now let the cause be tried in this way, and I should not be afraid to attempt the proof of the paramount efficacy of preaching on the scheme, and in the line of argument laid down by himself in this section. In short, Hooker frequently finds it convenient to forget the homely proverb; 'the proof of the pudding is in the eating.' Whose parishes were the best disciplined, whose flocks the best fed, the soberest livers, and the most awakened and best informed Christians, those of the zealous preaching divines, or those of the prelatic clergy with their readers?

In whose churches and parishes were all the other pastoral duties, catechizing, visiting the poor and the like, most strictly practised?

Ib. 11.

The people which have no way to come to the knowledge of G.o.d, no prophesying, no teaching, perish. But that they should of necessity perish, where any one way of knowledge lacketh, is more than the words of Solomon import.

But what was the fact? Were those congregations that had those readers of whom the Puritans were speaking--were they, I say, equally well acquainted with, and practically impressed by, the saving truths of the Gospel? Were they not rather peris.h.i.+ng for lack of knowledge? To reply,--It was their own fault; they ought to have been more regular in their attendance at church, and more attentive, when there, to what was there read,--is to my mind too shocking, nay, antichristian.

Ib. 16. p.137.

Now all these things being well considered, it shall be no intricate matter for any man to judge with indifferency, on which part the good of the church is most conveniently sought; whether on ours, whose opinion is such as hath been shewed, or else on theirs, who leaving no ordinary way of salvation for them unto whom the word of G.o.d is but only read, do seldom name them but with great disdain and contempt, who execute that service in the church of Christ.

If so, they were much to be blamed. But surely this was not the case with the better and wiser part of those who, clinging to the tenets and feelings of the first Reformers, and honouring Archbishop Grindal as much as they dreaded his Arminian successors, were denominated Puritans!

They limited their censures to exclusive reading,--to reading as the subst.i.tute for, and too often for the purpose of doing away with, preaching.

Ib. lxv. 8. p.415.

Thus was the memory of that sign which they had in baptism a kind of bar or prevention to keep them even from apostasy, whereinto the frailty of flesh and blood, overmuch fearing to endure shame, might peradventure the more easily otherwise have drawn them.

I begin to fear that Hooker is not suited to my nature. I cannot bear round-abouts for the purpose of evading the short cut straight before my eyes. 'Exempli gratia;' I find myself tempted in this place to e.j.a.c.u.l.a.t.e Psha! somewhat abruptly, and ask, 'How many in twenty millions of Christian men and women ever reverted to the make-believe impression of the Cross on their forehead in unconscious infancy, by the wetted tip of the clergyman's finger as a preservative against anger and resentment?

'The whole church of G.o.d!' Was it not the same church which, neglecting and concealing the Scriptures of G.o.d, introduced the adoration of the Cross, the wors.h.i.+pping of relics, holy water, and all the other countless mummeries of Popery? Something might be pretended for the material images of the Cross worn at the bosom or hung up in the bed-chamber. These may, and doubtless often do, serve as silent monitors; but this eye-falsehood or pretence of making a mark that is not made, is a gratuitous superst.i.tion, that cannot be practised without serious danger of leading the vulgar to regard it as a charm. Hooker should have asked--Has it hitherto had this effect on Christians generally? Is it likely to produce this effect and this princ.i.p.ally? In common honesty he must have answered, No!--Do I then blame the Church of England for retaining this ceremony? By no means. I justify it as a wise and pious condescension to the inveterate habits of a people newly dragged, rather than drawn, out of Papistry; and as a pledge that the founders and fathers of the Reformation in England regarded innovation as 'per se' an evil, and therefore requiring for its justification not only a cause, but a weighty cause. They did well and piously in deferring the removal of minor spots and stains to the time when the good effects of the more important reforms had begun to shew themselves in the minds and hearts of the laity.--But they do not act either wisely or charitably who would eulogize these 'maculae' as beauty-spots and vindicate as good what their predecessors only tolerated as the lesser evil.

12th Aug. 1826.

Ib. 15. p. 424.

For in actions of this kind we are more to respect what the greatest part of men is commonly p.r.o.ne to conceive, than what some few men's wits may devise in construction of their own particular meanings.

Plain it is, that a false opinion of some personal divine excellency to be in those things which either nature or art hath framed causeth always religious adoration.

How strongly might this most judicious remark be turned against Hooker's own mode of vindicating this ceremony!

Ib. lxvi. 2. p. 432.

The Church had received from Christ a promise that such as have believed in him these signs and tokens should follow them.

'To cast out devils, to speak with tongues, to drive away serpents, to be free from the harm which any deadly poison could work, and to cure diseases by imposition of hands.'

'Mark xvi'.

The man who verily and sincerely believes the narrative in St. John's Gospel of the feeding of five thousand persons with a few loaves and small fishes, and of the raising of Lazarus, in the plain and literal sense, cannot be reasonably suspected of rejecting, or doubting, any narrative concerning Christ and his Apostles, simply as miraculous. I trust, therefore, that no disbelief of, or prejudice against, miraculous events and powers will be attributed to me, as the ground or cause of my strong persuasion that the latter verses of the last chapter of St.

Mark's Gospel were an additament of a later age, for which St. Luke's Acts of the Apostles misunderstood supplied the hints.

Ib. lxxii. 15 & 16. p.539.

If Richard Hooker had written only these two precious paragraphs, I should hold myself bound to thank the Father of lights and Giver of all good gifts for his existence and the preservation of his writings.

B. viii. c. ix. 2. vol. iii. p. 537.

As there could be in natural bodies no motion of anything, unless there were some which moveth all things, and continueth immoveable; even so in politic societies, there must be some unpunishable, or else no man shall suffer punishment.

It is most painful to connect the venerable, almost sacred, name of Richard Hooker with such a specimen of puerile sophistry, scarcely worthy of a court bishop's trencher chaplain in the slavering times of our Scotch Solomon. It is, however, of some value, some interest at least, as a striking example of the confusion of an idea with a conception. Every conception has its sole reality in its being referable to a thing or cla.s.s of things, of which, or of the common characters of which, it is a reflection. An idea is a power, [Greek: dunamis noera], which const.i.tutes its own reality, and is in order of thought necessarily antecedent to the things in which it is more or less adequately realized, while a conception is as necessarily posterior.

SERMON OF THE CERTAINTY AND PERPETUITY OF FAITH IN THE ELECT.

Vol. iii. p. 583.

The following truly admirable discourse is, I think, the concluding sermon of a series unhappily not preserved.

Ib. p.584.

If it were so in matters of faith, then, as all men have equal certainty of this, so no believer should be more scrupulous and doubtful than another. But we find the contrary. The angels and spirits of the righteous in heaven have certainty most evident of things spiritual: but this they have by the light of glory. That which we see by the light of grace, though it be indeed more certain; yet it is not to us so evidently certain, as that which sense or the light of nature will not suffer a man to doubt of.

Hooker's meaning is right; but he falls into a sad confusion of words, blending the thing and the relation of the mind to the thing. The fourth moon of Jupiter is certain in itself; but evident only to the astronomer with his telescope.

Ib. p. 585-588.

The other, which we call the certainty of adherence, is when the heart doth cleave and stick unto that which it doth believe. This certainty is greater in us than the other ... ('down to') the fourth question resteth, and so an end of this point.

These paragraphs should be written in gold. O! may these precious words be written on my heart!

1. That we all need to be redeemed, and that therefore we are all in captivity to an evil: