The Literary Remains of Samuel Taylor Coleridge, Volume 3. Coleridge Samuel Taylor

      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.

      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.

      See the essays on method, in the Friend10. 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 Hudibras11, 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 phenomenon12 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.

      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.

      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,

      4. mere accommodations to popular notions!

      Ib. 3. p. 267.

      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.