The Literary Remains of Samuel Taylor Coleridge Volume Iii Part 47

As soon as I receive any writing as inspired by the Spirit of Truth, of course I must believe it on its own authority. But how am I a.s.sured that it is an inspired work? Now do not these Fathers reply, By the Church?

To the Church it belongs to declare what books are Holy Scriptures, and to interpret their right sense. Is not this the common doctrine among the Fathers? And how was the Church to judge?

First, by the same spirit surviving in her; and secondly by the accordance of the Book itself with the canon of faith, that is the Baptismal Creed. And what was this? 'Traditio Ecclesiastica'. As to myself, I agree with Taylor against the Romanists, that the Bible is for us the only rule of faith; but I do not adopt his mode of proving it.

In the earliest period of Christianity the Scriptures of the New Testament and the Ecclesiastical Tradition were reciprocally tests of each other; but for the Christians of the second century the Scriptures were tried by the Ecclesiastical Tradition, while for us the order is reversed, and we must try the Ecclesiastical Tradition by the Scriptures. Therefore I do not expect to find the proofs of the supremacy of Scripture in the early Fathers, nor do we need their authority. Our proofs are stronger without it.

Ib. p. 403.

Which words I the rather remark, because this article of the consubstantiality of Christ with the Father is brought as an instance (by the Romanists) of the necessity of tradition, to make up the insufficiency of Scripture.

How shall I make this rhyme to Taylor's own a.s.sertion, in the last paragraph of sect. xix. of his Episcopacy a.s.serted, [20] in which he clearly refers to this very question as relying on tradition for its clearness? Jeremy Taylor was a true Father of the Church, and would furnish as fine a subject for a 'concordantia discordantiarum' as St.

Austin himself. For the exoteric and esoteric he was a very Pythagoras.

Ib. p. 406.

... for one or two of them say, Theophilus spake against Origen, for broaching fopperies of his own, and particularly, that Christ's flesh was consubstantial with the G.o.dhead.

Origen doubtless meant the 'caro noumenon', and was quite right. But never was a great man so misunderstood as Origen.

Ib. p. 408. n.

'Sed et alia, quoe absque auctoritate et testimoniis Scripturarum, quasi traditione Apostolica, sponte reperiunt atque contingunt, percut.i.t gladius Dei'.

"Those things which they make and find, as it were, by Apostolical tradition, without the authority and testimonies of Scripture, the word of G.o.d smites."

Is it clear that 'Scripturarum' depends on 'auctoritate'? It may well mean they who without the authority of the Church, or Scriptural testimony pretend to an Apostolical Tradition.

Ib. p. 411.

But lastly, if in the plain words of Scripture be contained all that is simply necessary to all, then it is clear, by Bellarmine's confession, that St. Austin affirmed that the plain places of Scripture are sufficient to all laics and all idiots, or private persons, and then it is very ill done to keep them from the knowledge and use of the Scriptures, which contain all their duty both of faith and good life; so it is very unnecessary to trouble them with any thing else, there being in the world no such treasure and repository of faith and manners, and that so plain, that it was intended for all men, and for all such men is sufficient. "Read the Holy Scriptures wherein you shall find some things to be holden, and some to be avoided."

And yet in the preface to his Apology for authorized and set forms of Liturgy, [21] Taylor regrets that the Church of England was not able to confine the laity to such selections of Holy Writ as are in her Liturgy.

But Laud was then alive: and Taylor partook of his 'trepidatiunculae'

towards the Church of Rome.

Ib. p. 412.

And all these are nothing else, but a full subscription to, and an excellent commentary upon, those words of St. Paul, 'Let no man pretend to be wise above what is written.'

Had St. Paul anything beyond the Law and the Prophets in his mind?

Ib. p. 416.

St. Paul's way of teaching us to expound Scripture is, that he that prophesies should do it [Greek: kat' a.n.a.logian piste_os], according to the a.n.a.logy of faith.

Yet in his Liberty of Prophesying [22] Taylor turns this way into mere ridicule. I love thee, Jeremy! but an arrant theological barrister that thou wast, though thy only fees were thy desires of doing good in 'questionibus singulis'.

Ib. s. iii. p. 419.

Only, because we are sure there was some false dealing in this matter, and we know there might be much more than we have discovered, we have no reason to rely upon any tradition for any part of our faith, any more than we could do upon Scripture, if one book or chapter of it should be detected to be imposture.

What says Jeremy Taylor then to the story of the woman taken in adultery, ('John, c. viii. 3-11'.) which Chrysostom disdains to comment on? If true, how could it be omitted in so many, and these the most authentic, copies? And if this for fear of scandal, why not others? And who does not know that falsehood may be effected as well by omissions as by interpolations? But if false,--then--but Taylor draws the consequence himself.

Ib. p. 427.

So that the tradition concerning the Scriptures being extrinsical to Scripture is also extrinsical to the question: this tradition cannot be an objection against the sufficiency of Scripture to salvation, but must go before this question. For no man inquires whether the Scriptures contain all things necessary to salvation, unless he believe that there are Scriptures, that these are they, and that they are the word of G.o.d. All this comes to us by tradition, that is, by universal undeniable testimony.

Very just, and yet this idle argument is the favourite, both shield and sword, of the Romanists: as if I should pretend to learn the Roman history from tradition, because by tradition I know such histories to have been written by Livy, Sall.u.s.t, and Tacitus!

Ib. p. 435.

The more natural consequence is that their proposition is either mistaken or uncertain, or not an article of faith (which is rather to be hoped, lest we condemn all the Greek Churches as infidels or perverse heretics), or else that it can be derived from Scripture, which last is indeed the most probable, and pursuant to the doctrine of those wiser Latins who examined things by reason and not by prejudice.

It is remarkable that both Stillingfleet and Taylor favoured the Greek opinion. But Bull's 'Defensio Fidei Nicaenae' was not yet published. It is to me evident that if the Holy Ghost does not proceed through and from the Son as well as from the Father, then the Son is not the adequate substantial idea of the Father. But according to St. Paul, he is--'ergo, &c'. N.B. These "'ergos, &c'." in legitimate syllogisms, where the 'major' and 'minor' have been conceded, are binding on all human beings, with the single anomaly of the Quakers. For with them nothing is more common than to admit both 'major' and 'minor', and, when you add the inevitable consequence, to say "Nay! I do not think so, Friend! Thou art worldly wise, Friend!" For example: 'major', it is agreed on both sides that we ought not to withhold from a man what he has a just right to: 'minor', property in land being the creature of law, a just right in respect of landed property is determined by the law of the land:--"agreed, such is the fact:" 'ergo:' the clergyman has a just right to the t.i.the. "Nay, nay; this is vanity, and t.i.thes an abomination of Judaism!"

Ib. s. v. p. 492.

And since that villain of a man, Pope Hildebrand, as Cardinal Beno relates in his Life, could, by shaking of his sleeve make sparks of fire fly from it.

If this was fact, was it an idiosyncrasy, as I have known those who by combing their hair can elicit sparks with a crackling as from a cat's back rubbed. It is very possible that the sleeve might be silk, tightened either on a very hairy arm, or else on woollen, and by shaking it might be meant stripping the silk suddenly off, which would doubtless produce flashes and sparks.

Vol. XI. s. x. p. 1.

As a general remark suggested indeed by this section, but applicable to very many parts of Taylor's controversial writings, both against the anti-Prelatic and the Romish divines, especially to those in which our incomparable Church-aspist attempts, not always successfully, to demonstrate the difference between the dogmas and discipline of the ancient Church, and those which the Romish doctors vindicate by them,--I would say once for all, that it was the fashion of the Arminian court divines of Taylor's age, that is, of the High Church party, headed by Archbishop Laud, to extol, and (in my humble judgment) egregiously to overrate, the example and authority of the first four, nay, of the first six centuries; and at all events to take for granted the Evangelical and Apostolical character of the Church to the death of Athanasius.

Now so far am I from conceding this, that before the first Council of Nicaea, I believe myself to find the seeds and seedlings of all the worst corruptions of the Latin Church of the thirteenth century, and not a few of these even before the close of the second.

One pernicious error of the primitive Church was the conversion of the ethical ideas, indispensable to the science of morals and religion, into fixed practical laws and rules for all Christians, in all stages of spiritual growth, and under all circ.u.mstances; and with this the degradation of free and individual acts into corporate Church obligations.

Another not less pernicious was the gradual concentration of the Church into a priesthood, and the consequent rendering of the reciprocal functions of love and redemption and counsel between Christian and Christian exclusively official, and between disparates, namely, the priest and the layman.

Ib. B. II. s. ii. p. 58.

Often have I welcomed, and often have I wrestled with, the thought of writing an essay on the day of judgment. Are the pa.s.sages in St. Peter's Epistle respecting the circ.u.mstances of the last day and the final conflagration, and even St. Paul's, to be regarded as apocalyptic and a part of the revelation by Christ, or are they, like the dogma of a personal Satan, accommodations of the current popular creed which they continued to believe?