The Literary Remains of Samuel Taylor Coleridge Volume Iv Part 8

(Add) and in mutual reverence, our spirits in a state of love and tenderness; and our imaginations pure and tranquil.

In a word, matrimony not only preserveth human generations so that the same remain continually, but it preserveth the generations human.

Ib. p. 450.

In the synod at Leipzig the lawyers concluded that secret contractors should be punished with banishment and be disinherited. Whereupon (said Luther) I sent them word that I would not allow thereof, it were too gross a proceeding, &c. But nevertheless I hold it fitting, that those which in such sort do secretly contract themselves, ought sharply to be reproved, yea, also in some measure severely punished.

What a sweet union of prudence and kind nature! Scold them sharply, and perhaps let them smart a while for their indiscretion and disobedience; and then kiss and make it up, remembering that young folks will be young folks, and that love has its own law and logic.

Chap. LIX. p. 481.

The presumption and boldness of the sophists and School-divines is a very unG.o.dly thing, which some of the Fathers also approved of and extolled; namely of spiritual significations in the Holy Scripture, whereby she is pitifully tattered and torn in pieces. It is an apish work in such sort to juggle with Holy Scripture: it is no otherwise than if I should discourse of physic in this manner: the fever is a sickness, rhubarb is the physic. The fever signified! the sins --rhubarb is Jesus Christ, &c.

Who seeth not here (said Luther) that such significations are mere juggling tricks? _Even so_ and after the same manner are they deceived that say, Children ought to be baptized again, because they had not faith.

For the life of me, I cannot find the 'even so' in this sentence. The watchman cries, 'half-past three o'clock.' Even so, and after the same manner, the great Cham of Tartary has a carbuncle on his nose.

Chap. LX. p. 483.

George in the Greek tongue, is called a 'builder', that buildeth countries and people with justice and righteousness, &c.

A mistake for a tiller or boor, from 'Bauer', 'bauen'. The latter hath two senses, to build and to bring into cultivation.

Chap. LXX. p. 503.

I am now advertised (said Luther) that a new astrologer is risen, who presumeth to prove that the earth moveth and goeth about, not the firmament, the sun and moon, nor the stars; like as when one who sitteth in a coach or in a ship and is moved, thinketh he sitteth still and resteth, but the earth and the trees go, run, and move themselves. Therefore thus it goeth, when we give up ourselves to our own foolish fancies and conceits. This fool will turn the whole art of astronomy upside-down, but the Scripture sheweth and teacheth him another lesson, when Joshua commanded the sun to stand still, and not the earth.

There is a similar, but still more intolerant and contemptuous anathema of the Copernican system in Sir Thomas Brown, almost two centuries later than Luther.

Though the problem is of no difficult solution for reflecting minds, yet for the reading many it would be a serviceable work, to bring together and exemplify the causes of the extreme and universal credulity that characterizes sundry periods of history (for example, from A.D. 1400 to A.D. 1650): and credulity involves lying and delusion--for by a seeming paradox liars are always credulous, though credulous persons are not always liars; although they most often are.

It would be worth while to make a collection of the judgments of eminent men in their generation respecting the Copernican or Pythagorean scheme.

One writer (I forget the name) inveighs against it as Popery, and a Popish stratagem to reconcile the minds of men to Transubstantiation and the Ma.s.s. For if we may contradict the evidence of our senses in a matter of natural philosophy, 'a fortiori', or much more, may we be expected to do so in a matter of faith.

In my Noetic, or Doctrine and Discipline of Ideas = 'logice, Organon'--I purpose to select some four, five or more instances of the sad effects of the absence of ideas in the use of words and in the understanding of truths, in the different departments of life; for example, the word 'body', in connection with resurrection-men, &c.--and the last instances, will (please G.o.d!) be the sad effects on the whole system of Christian divinity. I must remember Asgill's book. [7]

Religion necessarily, as to its main and proper doctrines, consists of ideas, that is, spiritual truths that can only be spiritually discerned, and to the expression of which words are necessarily inadequate, and must be used by accommodation. Hence the absolute indispensability of a Christian life, with its conflicts and inward experiences, which alone can make a man to answer to an opponent, who charges one doctrine as contradictory to another,--"Yes! it is a contradiction in terms; but nevertheless so it is, and both are true, nay, parts of the same truth."--But alas! besides other evils there is this,--that the Gospel is preached in fragments, and what the hearer can recollect of the sum total of these is to be his Christian knowledge and belief. This is a grievous error. First, labour to enlighten the hearer as to the essence of the Christian dispensation, the grounding and pervading idea, and then set it forth in its manifold perspective, its various stages and modes of manifestation. In this as in almost all other qualities of a preacher of Christ, Luther after Paul and John is the great master. None saw more clearly than he, that the same proposition, which, addressed to a Christian in his first awakening out of the death of sin was a most wholesome, nay, a necessary, truth, would be a most condemnable Antinomian falsehood, if addressed to a secure Christian boasting and trusting in 'his' faith--yes, in 'his' own faith, instead of the faith of Christ communicated to him.

I cannot utter how dear and precious to me are the contents of pages 197-199, to line 17, of this work, more particularly the section headed:

How we ought to carry ourselves towards the Law's accusations.

Add to these the last two sections of p. 201. [8] the last touching St.

Austin's opinion [9] especially. Likewise, the first half of p. 202.

[10] But indeed the whole of the 12th chapter 'Of the Law and the Gospel' is of inestimable value to a serious and earnest minister of the Gospel. Here he may learn both the orthodox faith, and a holy prudence in the time and manner of preaching the same.

July, 1829.

[Footnote 1: 'Doctoris Martini Lutheri Colloquia Mensalia:' or Dr.

Martin Luther's Divine Discourses at his Table, &c. Collected first together by Dr. Antonius Lauterbach, and afterwards disposed into certain common-places by John Aurifaber, Doctor in Divinity. Translated by Capt. Henry Bell. 'Folio' London, 1652.]

[Footnote 2: N. B. I should not have written the above note in my present state of light;--not that I find it false, but that it may have the effect of falsehood by not going deep enough. July, 1829.]

[Footnote 3: Charles Lamb.--Ed.]

[Footnote 4:

"Out of the number of 400, there were but 80 Arians at the utmost. The other 320 and more were really orthodox men, induced by artifices to subscribe a Creed which they understood in a good sense, but which, being worded in general terms, was capable of being perverted to a bad one."

'Waterland, Vindication', &c., c. vi.--'Ed'.]

[Footnote 5: The Displaying of supposed Witchcraft, &c. London. 'folio'.

1677. 'Ed'.]

[Footnote 6: Isaiah x.x.xv. 4. lxi 1. Ed. Luke iv. 18, 19.]

[Footnote 7:

"An argument proving that, according to the covenant of eternal life, revealed in the Scriptures, man may be translated from hence, without pa.s.sing through death, although the human nature of Christ himself could not be thus translated, till he had pa.s.sed through death."

See 'Table Talk. 2nd Edit'. p. 127. 'Ed'.]

[Footnote 8: We must preach the Law (said Luther) for the sakes of the evil and wicked, &c.]

[Footnote 9: The opinion of St. Austin is (said Luther) that the Law which through human strength, natural understanding and wisdom is fulfilled, justifieth not, &c.]

[Footnote 10: Whether we should preach only of G.o.d's grace and mercy or not. From "Philip Melancthon demanded of Luther"--to "yet we must press through, and not suffer ourselves to recoil."]