The Literary Remains of Samuel Taylor Coleridge

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• Publié par: ardoe
• Publié le: 08 décembre 2010
• Nombre de lectures: 23
• Langue: English

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The Project Gutenberg EBook of The Literary Remains Of Samuel Taylor
Coleridge, by Edited By Henry Nelson Coleridge
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Title: The Literary Remains Of Samuel Taylor Coleridge
Author: Edited By Henry Nelson Coleridge
Release Date: September, 2005 [EBook #8956]
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*** START OF THE PROJECT GUTENBERG EBOOK LITERARY REMAINS, VOL. 3 ***
Produced by Clytie Siddall and Distributed Proofreaders
Coleridge's Literary Remains
volume 3collected and edited by
Henry Nelson Coleridge
1838
Table of Contents
Preface
Formula Fidei de SS. Trinitate
Nightly Prayer
Notes on The Book of Common Prayer
Notes on Hooker
Notes on Field
Notes on Donne
Notes on Henry More
Notes on Heinrichs
Notes on Hacket
Notes on Jeremy Taylor
Notes on The Pilgrim's Progress
Notes on John Smith
Letter to a Godchild
Extended Contents, or Index
Preface
Formula Fidei de SS. Trinitate
Nightly Prayer
Notes on the Book of Common Prayer
Prayer
The Sacrament of the Eucharist
Companion to the Altar
Communion Service
Marriage Service
Communion of the Sick
XI Sunday after TrinityXXV Sunday after Trinity
Psalm VIII
Psalm LXVIII
Psalm LXXII
Psalm LXXIV
Psalm LXXXII vv. 6-7
Psalm LXXXVII
Psalm LXXXVIII
Psalm CIV
Psalm CV
Psalm CX
Psalm CXVIII
Psalm CXXVI
Articles of Religion: XX
Articles of Religion: XXXVII
Notes on Hooker
Life Of Hooker by Walton
Walton's Appendix
Of The Laws of Ecclesiastical Polity
Sermon of the Certainty and Perpetuity of Faith in the Elect
A Discourse of Justification, Works, and How the Foundation of Faith is Overthrown
A Supplication Made to the Council by Master Walter Travers
Answer to Travers
Sermon IV a Remedy Against Sorrow and Fear
Notes on Field
Notes on Donne
Notes on Henry More
Explanation of the Grand Mystery of Godliness
Inquiry into the Mystery of Iniquity
Notes on Heinrichs
Notes on Hacket
Hacket's Sermons
Sermons on the Temptation
Sermon on the Transfiguration
Sermon on the Resurrection
Hacket's Life of Lord Keeper Williams
Notes on Jeremy Taylor
General Dedication of the Polemical Discourses
Dedication of the Sacred Order and Offices of Episcopacy
Apology for Authorized and Set Forms of Liturgy
Discourse of the Liberty of Prophesying, with its Just Limits and Temper
Liberty of Prophesying
Unum Necessarium; or the Doctrine and Practice of Repentance
Vindication of the Glory of the Divine Attributes
An Answer To A Letter Written By The Right Rev. The Lord Bishop Of Rochester,Concerning The Chapter Of Original Sin, In The "Unum Necessarium."
Second Letter to the Bishop of Rochester
The Real Presence and Spiritual of Christ in the Blessed Sacrament, Proved Against
the Doctrine of Transubstantiation.
Of the Sixth Chapter of St. John's Gospel
A Dissuasive from Popery
A Discourse of Confirmation
The Epistle Dedicatory To The Duke Of Ormonde
Notes on The Pilgrim's Progress
Southey's Life of Bunyan
Life of Bunyan
Pilgrim's Progress
Part III
Notes on John Smith
Of the Existence and Nature of God
Letter to a Godchild
Preface
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 incidentsand 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
1many of his readers in this country .
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, whe