Aids to Reflection; and, The Confessions of an Inquiring Spirit

by Samuel Taylor Coleridge

MORAL AND RELIGIOUS APHORISMS.

APHORISM I.

Leighton.

WHAT the Apostles were in an extraordinary way, befitting the first annunciation of a Religion for all Mankind, this all Teachers of Moral Truth, who aim to prepare for its reception by calling the attention of men to the Law in their own hearts, may, without presumption, consider themselves to be, under ordinary gifts and circumstances; namely, Ambassadors for the Greatest of Kings, and upon no mean employment, the great Treaty of Peace and Reconcilement betwixt him and Mankind.

APHORISM II.

On the Feelings Natural to Ingenuous Minds towards those
who have first led them to Reflect.

Leighton.

Though Divine Truths are to be received equally from every Minister alike, yet it must be acknowledged that there is something (we know not what to call it) of a more acceptable reception of those which at first were the means of bringing men to God, than of others; like the opinion some have of physicians, whom they love.

APHORISM III.

Leighton and Coleridge.

The worth and value of Knowledge is in proportion to the worth and value of its object. What, then, is the best knowledge?

The exactest knowledge of things, is, to know them in their causes; it is then an excellent thing, and worthy of their endeavours who are most desirous of knowledge, to know the best things in their highest causes; and the happiest way of attaining to this knowledge, is, to possess those things, and to know them in experience.

APHORISM IV.

Leighton.

It is one main point of happiness, that he that is happy doth know and judge himself to be so. This being the peculiar good of a reasonable creature, it is to be enjoyed in a reasonable way. It is not as the dull resting of a stone, or any other natural body in its natural place; but the knowledge and consideration of it is the fruition of it, the very relishing and tasting of its sweetness.

Remark.

As in a Christian land we receive the lessons of Morality in connexion with the Doctrines of Revealed Religion, we cannot too early free the mind from prejudices widely spread, in part through the abuse, but far more from ignorance, of the true meaning of doctrinal Terms, which, however they may have been perverted to the purposes of Fanaticism, are not only scriptural, but of too frequent occurrence in Scripture to be overlooked or passed by in silence. The following extract, therefore, deserves attention, as clearing the doctrine of Salvation, in connexion with the divine Foreknowledge, from all objections on the score of Morality, by the just and impressive view which the Archbishop here gives of those occasional revolutionary moments, that Turn of the Tide in the mind and character of certain Individuals, which (taking a religious course, and referred immediately to the Author of all Good) were in his day, more generally than at present, entitled effectual calling. The theological interpretation and the philosophic validity of this Apostolic Triad, Election, Salvation, and Effectual Calling, (the latter being the intermediate), will be found among the Comments on the Aphorisms of Spiritual Import. For our present purpose it will be sufficient if only I prove, that the Doctrines are in themselves innocuous, and may be both holden and taught without any practical ill-consequences, and without detriment to the moral frame.

APHORISM V.

Leighton.

Two Links of the Chain (namely, Election and Salvation) are up in heaven in God's own hand; but this middle one (that is, Effectual Calling) is let down to earth, into the hearts of his children, and they laying hold on it have sure hold on the other two: for no power can sever them. If, therefore, they can read the characters of God's image in their own souls, those are the counterpart of the golden characters of his love, in which their names are written in the book of life. Their believing writes their names under the promises of the revealed book of life (the Scriptures) and thus ascertains them, that the same names are in the secret book of life which God hath by himself from eternity. So that finding the stream of grace in their hearts, though they see not the fountain whence it flows, nor the ocean into which it returns, yet they know that it hath its source in their eternal election, and shall empty itself into the ocean of their eternal salvation.

If election, effectual calling, and salvation be inseparably linked together, then, by any one of them a man may lay hold upon all the rest, and may know that his hold is sure; and this is the way wherein we may attain and ought to seek, the comfortable assurance of the love of God. Therefore make your calling sure, and by that your election; for that being done, this follows of itself. We are not to pry immediately into the decree, but to read it in the performance. Though the mariner sees not the pole-star, yet the needle of the compass which points to it, tells him which way he sails: thus the heart that is touched with the loadstone of divine love, trembling with godly fear, and yet still looking towards God by fixed believing, interprets the fear by the love in the fear, and tells the soul that its course is heavenward, towards the haven of eternal rest. He that loves may be sure he was loved first; and he that chooses God for his delight and portion, may conclude confidently, that God has chosen him to be one of those that shall enjoy him, and be happy in him for ever; for that our love and electing of him is but the return and repercussion of the beams of his love shining upon us.

Although from present unsanctification, a man cannot infer that he is not elected; for the decree may, for part of a man's life, run (as it were) underground; yet this is sure, that that estate leads to death, and unless it be broken, will prove the black line of reprobation. A man hath no portion amongst the children of God, nor can read one word of comfort in all the promises that belong to them, while he remains unholy.

Remark.

In addition to the preceding, I select the following paragraphs, as having nowhere seen the terms, Spirit, the Gifts of the Spirit, and the like, so effectually vindicated from the sneers of the Sciolist on the one hand, and protected from the perversions of the Fanatic on the other. In these paragraphs the Archbishop at once shatters and precipitates the only draw-bridge between the fanatical and the orthodox doctrine of Grace, and the Gifts of the Spirit. In Scripture the term Spirit, as a power or property seated in the human soul, never stands singly, but is always specified by a genitive case following; this being a Hebraism instead of the adjective which the writer would have used if he had thought, as well as written, in Greek. It is "the Spirit of Meekness" (a meek Spirit), or "the Spirit of Chastity," and the like. The moral Result, the specific Form and Character in which the Spirit manifests its presence, is the only sure pledge and token of its presence; which is to be, and which safely may be, inferred from its practical effects, but of which an immediate knowledge or consciousness is impossible; and every pretence to such knowledge is either hypocrisy or fanatical delusion.

APHORISM VI.

Leighton.

If any pretend that they have the Spirit, and so turn away from the straight rule of the Holy Scriptures, they have a spirit indeed, but it is a fanatical spirit, the spirit of delusion and giddiness; but the Spirit of God, that leads his children in the way of truth, and is for that purpose sent them from Heaven to guide them thither, squares their thoughts and ways to that rule whereof it is author, and that word which was inspired by it, and sanctifies them to obedience. He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. (1 John ii. 4.)

Now this Spirit which sanctifieth, and sanctifieth to obedience, is within us the evidence of our election, and the earnest of our salvation. And whoso are not sanctified and led by this Spirit, the Apostle tells us what is their condition: If any man have not the Spirit of Christ, he is none of his.[41] The stones which are appointed for that glorious temple above, are hewn, and polished, and prepared for it here; as the stones were wrought and prepared in the mountains, for building the temple at Jerusalem.

Comment.

There are many serious and sincere Christians who have not attained to a fulness of knowledge and insight, but are well and judiciously employed in preparing for it. Even these may study the master-works of our elder Divines with safety and advantage, if they will accustom themselves to translate the theological terms into their moral equivalents; saying to themselves—This may not be all that is meant, but this is meant, and it is that portion of the meaning, which belongs to me in the present stage of my progress. For example: render the words, sanctification of the Spirit, or the sanctifying influences of the Spirit, by Purity in Life and Action from a pure Principle.

We need only reflect on our own experience to be convinced, that the man makes the motive, and not the motive the man. What is a strong motive to one man, is no motive at all to another. If, then, the man determines the motive, what determines the man—to a good and worthy act, we will say, or a virtuous Course of Conduct? The intelligent Will, or the self-determining Power? True, in part it is; and therefore the Will is pre-eminently the spiritual Constituent in our Being. But will any reflecting man admit, that his own Will is the only and sufficient determinant of all he is, and all he does? Is nothing to be attributed to the harmony of the system to which he belongs, and to the pre-established Fitness of the Objects and Agents, known and unknown, that surround him, as acting on the will, though, doubtless, with it likewise? a process, which the co-instantaneous yet reciprocal action of the air and the vital energy of the lungs in breathing may help to render intelligible.

Again: in the world we see every where evidences of a Unity, which the component parts are so far from explaining, that they necessarily pre-suppose it as the cause and condition of their existing as those parts; or even of their existing at all. This antecedent Unity, or Cause and Principle of each Union, it has since the time of Bacon and Kepler been customary to call a law. This crocus, for instance: or any other flower the reader may have in sight or choose to bring before his fancy. That the root, stem, leaves, petals, &c. cohere to one plant, is owing to an antecedent Power or Principle in the Seed, which existed before a single particle of the matters that constitute the size and visibility of the crocus, had been attracted from the surrounding soil, air, and moisture. Shall we turn to the seed? Here too the same necessity meets us. An antecedent Unity (I speak not of the parent plant, but of an agency antecedent in the order of operance, yet remaining present as the conservative and reproductive Power) must here too be supposed. Analyze the seed with the finest tools, and let the Solar Microscope come in aid of your senses, what do you find? Means and instruments, a wondrous Fairy-tale of Nature, magazines of food, stores of various sorts, pipes, spiracles, defences—a house of many chambers, and the owner and inhabitant invisible! Reflect further on the countless millions of seeds of the same name, each more than numerically differenced from every other: and further yet, reflect on the requisite harmony of all surrounding things, each of which necessitates the same process of thought, and the coherence of all of which to a System, a World, demands its own adequate Antecedent Unity, which must therefore of necessity be present to all and in all, yet in no wise excluding or suspending the individual Law or Principle of Union in each. Now will Reason, will common Sense, endure the assumption, that in the material and visible system, it is highly reasonable to believe a Universal Power, as the cause and pre-condition of the harmony of all particular Wholes, each of which involves the working Principle of its own Union—that it is reasonable, I say, to believe this respecting the Aggregate of Objects, which without a Subject (that is, a sentient and intelligent Existence) would be purposeless; and yet unreasonable and even superstitious or enthusiastic to entertain a similar Belief in relation to the System of intelligent and self-conscious Beings, to the moral and personal World? But if in this too, in the great Community of Persons, it is rational to infer a One universal Presence, a One present to all and in all, is it not most irrational to suppose that a finite Will can exclude it?

Whenever, therefore, the man is determined (that is, impelled and directed) to act in harmony of inter-communion, must not something be attributed to this all-present power as acting in the Will? and by what fitter names can we call this than the law, as empowering; the word, as informing; and the spirit, as actuating?

What has been here said amounts (I am aware) only to a negative conception; but this is all that is required for a mind at that period of its growth which we are now supposing, and as long as Religion is contemplated under the form of Morality. A positive insight belongs to a more advanced stage; for spiritual truths can only spiritually be discerned. This we know from Revelation, and (the existence of spiritual truths being granted) Philosophy is compelled to draw the same conclusion. But though merely negative, it is sufficient to render the union of Religion and Morality conceivable; sufficient to satisfy an unprejudiced inquirer, that the spiritual Doctrines of the Christian Religion are not at war with the reasoning Faculty, and that if they do not run on the same Line (or Radius) with the Understanding, yet neither do they cut or cross it. It is sufficient, in short, to prove, that some distinct and consistent meaning may be attached to the assertion of the learned and philosophic Apostle, that "the Spirit itself beareth witness with our spirit"[42] —that is, with the Will, as the supernatural in man and the Principle of our Personality—of that, I mean, by which we are responsible Agents; Persons, and not merely living Things.[43]

It will suffice to satisfy a reflecting mind, that even at the porch and threshold of Revealed Truth there is a great and worthy sense in which we may believe the Apostle's assurance, that not only doth "the Spirit aid our infirmities;"[44] that is, act on the Will by a predisposing influence from without, as it were, though in a spiritual manner, and without suspending or destroying its freedom (the possibility of which is proved to us in the influences of education, of providential occurrences, and, above all, of example) but that in regenerate souls it may act in the will; that uniting and becoming one[45] with our will or spirit, it may make "intercession for us;"[46] nay, in this intimate union taking upon itself the form of our infirmities, may intercede for us "with groanings that cannot be uttered." Nor is there any danger of Fanaticism or Enthusiasm as the consequence of such a belief, if only the attention be carefully and earnestly drawn to the concluding words of the sentence (Romans viii. 26); if only the due force and full import be given to the term unutterable or incommunicable, in St. Paul's use of it. In this, the strictest and most proper use of the term, it signifies, that the subject, of which it is predicated, is something which I cannot, which from the nature of the thing it is impossible that I should, communicate to any human mind (even of a person under the same conditions with myself) so as to make it in itself the object of his direct and immediate consciousness. It cannot be the object of my own direct and immediate Consciousness; but must be inferred. Inferred it may be from its workings; it cannot be perceived in them. And, thanks to God! in all points in which the knowledge is of high and necessary concern to our moral and religious welfare, from the Effects it may safely be inferred by us, from the Workings it may be assuredly known; and the Scriptures furnish the clear and unfailing Rules for directing the inquiry, and for drawing the conclusion.

If any reflecting mind be surprised that the aids of the Divine Spirit should be deeper than our Consciousness can reach, it must arise from the not having attended sufficiently to the nature and necessary limits of human Consciousness. For the same impossibility exists as to the first acts and movements of our own will—the farthest distance our recollection can follow back the traces, never leads us to the first foot-mark—the lowest depth that the light of our Consciousness can visit even with a doubtful glimmering, is still at an unknown distance from the ground: and so, indeed, must it be with all Truths, and all modes of Being that can neither be counted, coloured, or delineated. Before and After, when applied to such Subjects, are but allegories, which the Sense or Imagination supplies to the Understanding. The Position of the Aristotelians, nihil in intellectu quod non prius in sensu, on which Mr. Locke's Essay is grounded, is irrefragable: Locke erred only in taking half the Truth for a whole Truth. Conception is consequent on Perception. What we cannot imagine, we cannot, in the proper sense of the word, conceive.

I have already given one definition of Nature. Another, and differing from the former in words only, is this: Whatever is representable in the forms of Time and Space, is Nature. But whatever is comprehended in Time and Space, is included in the Mechanism of Cause and Effect. And conversely, whatever, by whatever means, has its principle in itself, so far as to originate its actions, cannot be contemplated in any of the forms of Space and Time; it must, therefore, be considered as Spirit or Spiritual by a mind in that stage of its developement which is here supposed, and which we have agreed to understand under the name of Morality, or the Moral State: for in this stage we are concerned only with the forming of negative conceptions, negative convictions; and by spiritual I do not pretend to determine what the Will is, but what it is not—namely, that it is not Nature. And as no man who admits a Will at all, (for we may safely presume that no man not meaning to speak figuratively, would call the shifting current of a stream the will[47] of the river), will suppose it below Nature, we may safely add, that it is super-natural; and this without the least pretence to any positive Notion or Insight.

Now Morality accompanied with Convictions like these, I have ventured to call Religious Morality. Of the importance I attach to the state of mind implied in these convictions, for its own sake, and as the natural preparation for a yet higher state and a more substantive knowledge, proof more than sufficient, perhaps, has been given in the length and minuteness of this introductory Discussion, and in the foreseen risk which I run of exposing the volume at large to the censure which every work, or rather which every writer, must be prepared to undergo, who, treating of subjects that cannot be seen, touched, or in any other way made matters of outward sense, is yet anxious both to attach to, and to convey a distinct meaning by, the words he makes use of—the censure of being dry, abstract, and (of all qualities most scaring and opprobrious to the ears of the present generation) metaphysical; though how it is possible that a work not physical, that is, employed on objects known or believed on the evidence of the senses, should be other than metaphysical, that is, treating on Subjects, the evidence of which is not derived from the senses, is a problem which critics of this order find it convenient to leave unsolved.

The author of the present volume will, indeed, have reason to think himself fortunate, if this be all the charge!—How many smart quotations, which (duly cemented by personal allusions to the author's supposed pursuits, attachments, and infirmities), would of themselves make up "a review" of the volume, might be supplied from the works of Butler, Swift, and Warburton. For instance: "It may not be amiss to inform the Public, that the Compiler of the Aids to Reflection, and Commenter on a Scotch Bishop's Platonico-Calvinistic commentary on St. Peter, belongs to the sect of the Æolists, whose fruitful imaginations lead them into certain notions, which, although in appearance very unaccountable, are not without their mysteries and their meanings; furnishing plenty of matter for such, whose converting Imaginations dispose them to reduce all things into types; who can make shadows, no thanks to the Sun; and then mould them into substances, no thanks to Philosophy: whose peculiar Talent lies in fixing tropes and allegories to the letter, and refining what is literal into figure and mystery."—Tale of the Tub, Sect. xi.

And would it were my lot to meet with a Critic, who, in the might of his own Convictions, and with arms of equal point and efficiency from his own forge, would come forth as my assailant; or who, as a friend to my purpose, would set forth the objections to the matter and pervading Spirit of these Aphorisms, and the accompanying Elucidations. Were it my task to form the mind of a young man of talent, desirous to establish his opinions and belief on solid principles, and in the light of distinct understanding,—I would commence his theological studies, or, at least, that most important part of them respecting the aids which Religion promises in our attempts to realize the ideas of Morality, by bringing together all the passages scattered throughout the writings of Swift and Butler, that bear on Enthusiasm, Spiritual Operations, and pretences to the Gifts of the Spirit, with the whole train of New Lights, Raptures, Experiences, and the like. For all that the richest Wit, in intimate union with profound Sense and steady Observation, can supply on these topics, is to be found in the works of these satirists; though unhappily alloyed with much that can only tend to pollute the imagination.

Without stopping to estimate the degree of caricature in the portraits sketched by these bold masters, and without attempting to determine in how many of the Enthusiasts, brought forward by them in proof of the influence of false Doctrines, a constitutional Insanity that would probably have shown itself in some other form, would be the truer solution, I would direct my pupil's attention to one feature common to the whole group—the pretence, namely, of possessing, or a Belief and Expectation grounded on other men's assurances of their possessing, an immediate Consciousness, a sensible Experience, of the Spirit in and during its operation on the soul. It is not enough that you grant them a consciousness of the Gifts and Graces infused, or an assurance of the Spiritual Origin of the same, grounded on their correspondence to the Scripture promises, and their conformity with the idea of the Divine Giver. No! they all alike, it will be found, lay claim (or at least look forward), to an inward perception of the Spirit itself and of its operating.

Whatever must be misrepresented in order to be ridiculed, is in fact not ridiculed; but the thing substituted for it. It is a satire on something else, coupled with a lie on the part of the satirist, who knowing, or having the means of knowing the truth, chose to call one thing by the name of another. The Pretensions to the Supernatural, pilloried by Butler, sent to Bedlam by Swift, and (on their re-appearance in public) gibbetted by Warburton, and anatomized by Bishop Lavington, one and all have this for their essential character, that the Spirit is made the immediate Object of Sense or Sensation. Whether the spiritual Presence and Agency are supposed cognizable by indescribable Feeling or unimaginable Vision by some specific visual energy; whether seen, or heard, or touched, smelt and tasted—for in those vast Store-houses of fanatical assertion, the volumes of Ecclesiastical History and religious Auto-biography, instances are not wanting even of the three latter extravagancies;—this variety in the mode may render the several pretensions more or less offensive to the taste; but with the same absurdity for the reason, this being derived from a contradiction in terms common and radical to them all alike,—the assumption of a something essentially supersensual, that is nevertheless the object of Sense, that is, not supersensual.

Well then!—for let me be allowed still to suppose the Reader present to me, and that I am addressing him in the character of Companion and Guide—the positions recommended for your examination not only do not involve, but they exclude, this inconsistency. And for aught that hitherto appears, we may see with complacency the arrows of satire feathered with Wit, weighted with Sense, and discharged by a strong arm, fly home to their mark. Our conceptions of a possible Spiritual Communion, though they are but negative and only preparatory to a faith in its actual existence, stand neither in the level or in the direction of the shafts.

If it be objected, that Swift and Warburton did not choose openly to set up the interpretations of later and more rational divines against the decisions of their own Church, and from prudential considerations did not attack the doctrine in toto: that is their concern (I would answer), and it is more charitable to think otherwise. But we are in the silent school of Reflection, in the secret confessional of Thought. Should we lie for God, and that to our own thoughts? They, indeed, who dare do the one, will soon be able to do the other.—So did the Comforters of Job: and to the divines, who resemble Job's Comforters, we will leave both attempts.

But, (it may be said), a possible Conception is not necessarily a true one; nor even a probable one, where the Facts can be otherwise explained. In the name of the supposed pupil I would reply—That is the very question I am preparing myself to examine; and am now seeking the Vantage-ground where I may best command the Facts. In my own person, I would ask the Objector, whether he counted the Declarations of Scripture among the Facts to be explained. But both for myself and my pupil, and in behalf of all rational inquiry, I would demand that the decision should not be such, in itself or in its effects, as would prevent our becoming acquainted with the most important of these Facts; nay, such as would, for the mind of the decider, preclude their very existence.—Unless ye believe, says the prophet, ye cannot understand. Suppose (what is at least possible) that the facts should be consequent on the belief, it is clear that without the belief the materials, on which the understanding is to exert itself, would be wanting.

The reflections that naturally arise out of this last remark, are those that best suit the stage at which we last halted, and from which we now recommence our progress—the state of a Moral Man, who has already welcomed certain truths of Religion, and is inquiring after other and more special doctrines: still however as a Moralist, desirous indeed to receive them into combination with Morality, but to receive them as its Aid, not as its Substitute. Now, to such a man I say; Before you reject the Opinions and Doctrines asserted and enforced in the following extract from Leighton, and before you give way to the Emotions of Distaste or Ridicule, which the Prejudices of the circle in which you move, or your own familiarity with the mad perversions of the doctrine by fanatics in all ages, have connected with the very words, Spirit, Grace, Gifts, Operations, &c., re-examine the arguments advanced in the first pages of this Introductory Comment, and the simple and sober view of the doctrine, contemplated in the first instance as a mere idea of the reason, flowing naturally from the admission of an infinite omnipresent Mind as the Ground of the Universe. Reflect again and again, and be sure that you understand the doctrine before you determine on rejecting it. That no false judgments, no extravagant conceits, no practical ill-consequences need arise out of the Belief of the Spirit, and its possible communion with the Spiritual Principle in man, can arise out of the right Belief, or are compatible with the doctrine truly and scripturally explained, Leighton, and almost every single period in the passage here transcribed from him, will suffice to convince you.

On the other hand, reflect on the consequences of rejecting it. For surely it is not the act of a reflecting mind, nor the part of a man of sense to disown and cast out one tenet, and yet persevere in admitting and clinging to another that has neither sense nor purpose, that does not suppose and rest on the truth and reality of the former! If you have resolved that all belief of a divine Comforter present to our inmost Being and aiding our infirmities, is fond and fanatical—if the Scriptures promising and asserting such communion are to be explained away into the action of circumstances, and the necessary movements of the vast machine, in one of the circulating chains of which the human Will is a petty Link—in what better light can Prayer appear to you, than the groans of a wounded lion in his solitary den, or the howl of a dog with his eyes on the moon? At the best, you can regard it only as a transient bewilderment of the Social Instinct, as a social Habit misapplied! Unless indeed you should adopt the theory which I remember to have read in the writings of the late Dr. Jebb, and for some supposed beneficial re-action of praying on the prayer's own mind, should practise it as a species of Animal-Magnetism to be brought about by a wilful eclipse of the reason, and a temporary make-believe on the part of the self-magnetizer!

At all events, do not pre-judge a Doctrine, the utter rejection of which must oppose a formidable obstacle to your acceptance of Christianity itself, when the books, from which alone we can learn what Christianity is and what it teaches, are so strangely written, that in a series of the most concerning points, including (historical facts excepted) all the peculiar Tenets of the Religion, the plain and obvious meaning of the words, that in which they were understood by learned and simple, for at least sixteen centuries, during the far larger part of which the language was a living language, is no sufficient guide to their actual sense or to the writer's own meaning! And this, too, where the literal and received Sense involves nothing impossible, or immoral, or contrary to reason. With such a persuasion, Deism would be a more consistent creed. But, alas! even this will fail you. The utter rejection of all present and living communion with the Universal Spirit impoverishes Deism itself, and renders it as cheerless as Atheism, from which indeed it would differ only by an obscure impersonation of what the Atheist receives unpersonified, under the name of Fate or Nature.

[41] Romans viii. 9.—Ed.

[42] Romans viii. 16.—Ed.

[43] Whatever is comprised in the Chain and Mechanism of Cause and Effect, of course necessitated, and having its necessity in some other thing, antecedent or concurrent—this is said to be Natural; and the Aggregate and System of all such things is Nature. It is, therefore, a contradiction in terms to include in this the Free-will, of which the verbal definition is—that which originates an act or state of Being. In this sense, therefore, which is the sense of St. Paul, and indeed of the New Testament throughout, Spiritual and Supernatural are synonymous.

[44] Romans viii. 26.—Ed.

[45] Some distant and faint similitude of this, that merely as a similitude may be innocently used to quiet the Fancy, provided it be not imposed on the understanding as an analogous fact or as identical in kind, is presented to us in the power of the Magnet to awaken and strengthen the magnetic power in a bar of Iron, and (in the instance of the compound Magnet) acting in and with the latter.

[46] Romans viii. 26.—Ed.

[47]

"The river windeth[48] at his own sweet will."
Wordsworth's exquisite Sonnet on Westminster-bridge at Sun-rise.

But who does not see that here the poetic charm arises from the known and felt impropriety of the expression, in the technical sense of the word impropriety, among grammarians?

[48] The latest editions of Wordsworth have "glideth" for "windeth."—Ed.

APHORISM VII.

Leighton and Coleridge.

The proper and natural Effect, and in the absence of all disturbing or intercepting forces, the certain and sensible accompaniment of Peace, (or Reconcilement) with God, is our own inward Peace, a calm and quiet temper of mind. And where there is a consciousness of earnestly desiring, and of having sincerely striven after the former, the latter may be considered as a Sense of its presence. In this case, I say, and for a soul watchful, and under the discipline of the Gospel, the Peace with a man's self may be the medium or organ through which the assurance of his Peace with God is conveyed. We will not therefore condemn this mode of speaking, though we dare not greatly recommend it. Be it, that there is, truly and in sobriety of speech, enough of just analogy in the subjects meant, to make this use of the words, if less than proper, yet something more than metaphorical; still we must be cautious not to transfer to the Object the defects or the deficiency of the Organ, which must needs partake of the imperfections of the imperfect beings to whom it belongs. Not without the co-assurance of other senses and of the same sense in other men, dare we affirm that what our eye beholds, is verily there to be beholden. Much less may we conclude negatively, and from the inadequacy, or the suspension, or from any other affection of sight infer the non-existence, or departure, or changes of the thing itself. The chameleon darkens in the shade of him who bends over it to ascertain its colours. In like manner, but with yet greater caution, ought we to think respecting a tranquil habit of inward life, considered as a spiritual sense, as the medial Organ in and by which our Peace with God, and the lively Working of his Grace on our Spirit, are perceived by us. This Peace which we have with God in Christ, is inviolable; but because the sense and persuasion of it may be interrupted, the soul that is truly at peace with God may for a time be disquieted in itself, through weakness of faith, or the strength of temptation, or the darkness of desertion, losing sight of that grace, that love and light of God's countenance, on which its tranquillity and joy depend. Thou didst hide thy face, saith David, and I was troubled.[49] But when these eclipses are over, the soul is revived with new consolation, as the face of the earth is renewed and made to smile with the return of the sun in the spring; and this ought always to uphold Christians in the saddest times, namely, that the grace and love of God towards them depend not on their sense, nor upon anything in them, but is still in itself, incapable of the smallest alteration.

A holy heart that gladly entertains grace, shall find that it and peace cannot dwell asunder; while an ungodly man may sleep to death in the lethargy of carnal presumption and impenitency; but a true, lively, solid peace, he cannot have. There is no peace to the wicked, saith my God. Isa. lvii. 21.

[49] Psalm xxx. 7.—Ed.

APHORISM VIII.

Worldly Hopes.

Leighton.

Worldly hopes are not living, but lying hopes; they die often before us, and we live to bury them, and see our own folly and infelicity in trusting to them; but at the utmost, they die with us when we die, and can accompany us no further. But the lively Hope, which is the Christian's Portion, answers expectation to the full, and much beyond it, and deceives no way but in that happy way of far exceeding it.

A living hope, living in death itself! The world dares say no more for its device, than Dum spiro spero: but the children of God can add, by virtue of this living hope, Dum exspiro spero.

APHORISM IX.

The Worldling's Fear.

Leighton.

It is a fearful thing when a man and all his hopes die together. Thus saith Solomon of the wicked, Prov. xi. 7.—When he dieth, then die his hopes; (many of them before, but at the utmost then, all of them;) but the righteous hath hope in his death, Prov. xiv. 32.[50]

[50] One of the numerous proofs against those who with a strange inconsistency hold the Old Testament to have been inspired throughout, and yet deny that the doctrine of a future state is taught therein.

APHORISM X.

Worldly Mirth.

Leighton and Coleridge.

As he that taketh away a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to a heavy heart, Prov. xxv. 20. Worldly mirth is so far from curing spiritual grief, that even worldly grief, where it is great and takes deep root, is not allayed but increased by it. A man who is full of inward heaviness, the more he is encompassed about with mirth, it exasperates and enrages his grief the more; like ineffectual weak physic, which removes not the humour, but stirs it and makes it more unquiet. But spiritual joy is seasonable for all estates: in prosperity, it is pertinent to crown and sanctify all other enjoyments, with this which so far surpasses them; and in distress, it is the only Nepenthe, the cordial of fainting spirits: so, Psal. iv. 7. He hath put joy into my heart. This mirth makes way for itself, which other mirth cannot do. These songs are sweetest in the night of distress.

There is something exquisitely beautiful and touching in the first of these similes: and the second, though less pleasing to the imagination, has the charm of propriety, and expresses the transition with equal force and liveliness. A grief of recent birth is a sick infant that must have its medicine administered in its milk, and sad thoughts are the sorrowful heart's natural food. This is a complaint that is not to be cured by opposites, which for the most part only reverse the symptoms while they exasperate the disease—or like a rock in the mid-channel of a river swoln by a sudden rain-flush from the mountains, which only detains the excess of waters from their proper outlet, and makes them foam, roar, and eddy. The soul in her desolation hugs the sorrow close to her, as her sole remaining garment: and this must be drawn off so gradually, and the garment to be put in its stead so gradually slipt on and feel so like the former, that the sufferer shall be sensible of the change only by the refreshment.—The true Spirit of Consolation is well content to detain the tear in the eye, and finds a surer pledge of its success, in the smile of Resignation that dawns through that, than in the liveliest shows of a forced and alien exhilaration.

APHORISM XI.

Plotinus thanked God, that his soul was not tied to an immortal body.

APHORISM XII.

Leighton and Coleridge.

What a full Confession do we make of our dissatisfaction with the Objects of our bodily senses, that in our attempts to express what we conceive the Best of Beings, and the Greatest of Felicities to be, we describe by the exact Contraries of all, that we experience here—the one as Infinite, Incomprehensible, Immutable, &c., the other as incorruptible, undefiled, and that passeth not away. At all events, this Coincidence, say rather, Identity of Attributes, is sufficient to apprize us, that to be inheritors of bliss we must become the children of God.

This remark of Leighton's is ingenious and startling. Another, and more fruitful, perhaps more solid inference from the fact would be, that there is something in the human mind which makes it know (as soon as it is sufficiently awakened to reflect on its own thoughts and notices), that in all finite Quantity there is an Infinite, in all measures of Time an Eternal; that the latter are the basis, the substance, the true and abiding reality of the former; and that as we truly are, only as far as God is with us, so neither can we truly possess (that is, enjoy) our Being or any other real Good, but by living in the sense of his holy presence.

A life of wickedness is a life of lies; and an evil being, or the being of evil, the last and darkest mystery.

APHORISM XIII.

The Wisest Use of the Imagination.

Leighton.

It is not altogether unprofitable; yea, it is great wisdom in Christians to be arming themselves against such temptations as may befal them hereafter, though they have not as yet met with them; to labour to overcome them beforehand, to suppose the hardest things that may be incident to them, and to put on the strongest resolutions they can attain unto. Yet all that is but an imaginary effort; and therefore there is no assurance that the victory is any more than imaginary too, till it come to action, and then, they that have spoken and thought very confidently, may prove but (as one said of the Athenians) fortes in tabula, patient and courageous in picture or fancy; and, notwithstanding all their arms, and dexterity in handling them by way of exercise, may be foully defeated when they are to fight in earnest.

APHORISM XIV.

The Language of Scripture.

The Word of God speaks to men, and therefore it speaks the language of the Children of Men. This just and pregnant thought was suggested to Leighton by Gen. xxii. 12. The same text has led me to unfold and expand the remark.—On moral subjects, the Scriptures speak in the language of the affections which they excite in us; on sensible objects, neither metaphysically, as they are known by superior intelligences; nor theoretically, as they would be seen by us were we placed in the sun; but as they are represented by our human senses in our present relative position. Lastly, from no vain, or worse than vain, ambition of seeming to walk on the sea of Mystery in my way to Truth, but in the hope of removing a difficulty that presses heavily on the minds of many who in heart and desire are believers, and which long pressed on my own mind, I venture to add: that on spiritual things, and allusively to the mysterious union or conspiration of the Divine with the Human in the Spirits of the Just, spoken of in Romans viii. 27, the word of God attributes the language of the Spirit sanctified to the Holy One, the Sanctifier.

Now the Spirit in Man (that is, the Will) knows its own State in and by its Acts alone: even as in geometrical reasoning the Mind knows its constructive faculty in the act of constructing, and contemplates the act in the product (that is, the mental figure or diagram) which is inseparable from the act and co-instaneous.

Let the reader join these two positions: first, that the Divine Spirit acting in the Human Will is described as one with the Will so filled and actuated: secondly, that our actions are the means, by which alone the Will becomes assured of its own state; and he will understand, though he may not perhaps adopt my suggestion, that the verse, in which God speaking of himself, says to Abraham, Now I know that thou fearest God, seeing thou hast not withheld thy son, thy only son, from me[51] —may be more than merely figurative. An accommodation I grant; but in the thing expressed, and not altogether in the Expressions. In arguing with infidels, or with the weak in faith, it is a part of religious Prudence, no less than of religious Morality, to avoid whatever looks like an evasion. To retain the literal sense, wherever the harmony of Scripture permits, and reason does not forbid, is ever the honester, and, nine times in ten, the more rational and pregnant interpretation. The contrary plan is an easy and approved way of getting rid of a difficulty; but nine times in ten a bad way of solving it. But alas! there have been too many Commentators who are content not to understand a text themselves, if only they can make the reader believe that they do.

Of the figures of speech in the sacred volume, that are only figures of speech, the one of most frequent occurrence is that which describes an effect by the name of its most usual and best known cause: the passages, for instance, in which grief, fury, repentance, &c., are attributed to the Deity.—But these are far enough from justifying the (I had almost said, dishonest) fashion of metaphorical glosses, in as well as out of the Church; and which our fashionable divines have carried to such an extent, as in the doctrinal part of their creed, to leave little else but metaphors. But the reader who wishes to find this latter subject, and that of the Aphorism, treated more at large, is referred to Mr. Southey's 'Omniana,' Vol. II. p. 7-12; and to the Note in p. 62-67, of the author's second 'Lay-Sermon.'[52]

[51] Gen. xxii. 12.—Ed.

[52] An edition of the 'Lay Sermons' is published with Bohn's edition of Coleridge's 'Biographia Literaria.' The corresponding pages to those referred to would be pp. 409-10. The passages in 'Omniana' referred to are in Coleridge's own contributions to that work, and are reprinted in his 'Remains' (1836, v. 1, pp. 321-330), under the heads "Pelagianism" and "The Soul and its Organs of Sense."—Ed.

APHORISM XV.

The Christian no Stoic.

Leighton and Coleridge.

Seek not altogether to dry up the stream of Sorrow, but to bound it, and keep it within its banks. Religion doth not destroy the life of nature, but adds to it a life more excellent; yea, it doth not only permit, but requires some feeling of afflictions. Instead of patience, there is in some men an affected pride of spirit suitable only to the doctrine of the Stoics as it is usually taken. They strive not to feel at all the afflictions that are on them; but where there is no feeling at all, there can be no patience.

Of the sects of ancient philosophy the Stoic is, perhaps, the nearest to Christianity. Yet even to this sect Christianity is fundamentally opposite. For the Stoic attaches the highest honour (or rather, attaches honour solely) to the person that acts virtuously in spite of his feelings, or who has raised himself above the conflict by their extinction; while Christianity instructs us to place small reliance on a virtue that does not begin by bringing the Feelings to a conformity with the commands of the Conscience. Its especial aim, its characteristic operation, is to moralize the affections. The Feelings, that oppose a right act, must be wrong feelings. The act, indeed, whatever the agent's feelings might be, Christianity would command; and under certain circumstances would both command and commend it—commend it, as a healthful symptom in a sick patient; and command it, as one of the ways and means of changing the feelings, or displacing them by calling up the opposite.

Corollaries To Aphorism XV.

I. The more consciousness in our Thoughts and Words, and the less in our Impulses and general Actions, the better and more healthful the state both of head and heart. As the flowers from an orange tree in its time of blossoming, that burgeon forth, expand, fall and are momently replaced, such is the sequence of hourly and momently charities in a pure and gracious soul. The modern fiction which depictures the son of Cytherea with a bandage round his eyes, is not without a spiritual meaning. There is a sweet and holy blindness in Christian Love, even as there is a blindness of Life, yea and of Genius too, in the moment of productive Energy.

II. Motives are symptoms of weakness, and supplements for the deficient Energy of the living Principle, the Law within us. Let them then be reserved for those momentous Acts and Duties, in which the strongest and best balanced natures must feel themselves deficient, and where Humility, no less than Prudence, prescribes Deliberation. We find a similitude of this, I had almost said a remote analogy, in organized bodies. The lowest class of animals or protozoa, the polypi for instance, have neither brain nor nerves. Their motive powers are all from without. The sun, light, the warmth, the air are their nerves and brain. As life ascends, nerves appear; but still only as the conductors of an external influence; next are seen the knots or ganglions, as so many foci of instinctive agency, that imperfectly imitate the yet wanting centre.—And now the promise and token of a true Individuality are disclosed; both the reservoir of Sensibility and the imitative power that actuates the organs of Motion (the muscles) with the net-work of conductors, are all taken inward and appropriated; the Spontaneous rises into the Voluntary, and finally after various steps and a long ascent, the Material and Animal Means and Conditions are prepared for the manifestations of a Free Will, having its Law within itself and its motive in the Law—and thus bound to originate its own Acts, not only without, but even against, alien Stimulants. That in our present state we have only the Dawning of this inward Sun (the perfect Law of Liberty) will sufficiently limit and qualify the preceding position if only it have been allowed to produce its twofold consequence—the excitement of Hope and the repression of Vanity.[53]

[53] See Prof. J. H. Green's 'Vital Dynamics,' 1840.—Ed.

APHORISM XVI.

Leighton.

As excessive eating or drinking both makes the body sickly and lazy, fit for nothing but sleep, and besots the mind, as it clogs up with crudities the way through which the spirits should pass,[54] bemiring them, and making them move heavily, as a coach in a deep way; thus doth all immoderate use of the world and its delights wrong the soul in its spiritual condition, makes it sickly and feeble, full of spiritual distempers and inactivity, benumbs the graces of the Spirit, and fills the soul with sleepy vapours, makes it grow secure and heavy in spiritual exercises, and obstructs the way and motion of the Spirit of God, in the soul. Therefore, if you would be spiritual, healthful, and vigorous, and enjoy much of the consolations of Heaven, be sparing and sober in those of the earth, and what you abate of the one, shall be certainly made up in the other.

[54] Technical phrases of an obsolete System will yet retain their places, nay, acquire universal currency, and become sterling in the language, when they at once represent the feelings, and give an apparent solution of them by visual images easily managed by the fancy. Such are many terms and phrases from the Humoral Physiology long exploded, but which are far more popular then any description would be from the theory that has taken its place.

APHORISM XVII.

Inconsistency.

Leighton and Coleridge.

It is a most unseemly and unpleasant thing, to see a man's life full of ups and downs, one step like a Christian, and another like a worldling; it cannot choose but both pain himself and mar the edification of others.

The same sentiment, only with a special application to the maxims and measures of our Cabinet and Statesmen, has been finely expressed by a sage Poet of the preceding generation, in lines which, no generation will find inapplicable or superannuated.

God and the World we worship both together, Draw not our Laws to Him, but His to ours; Untrue to both, so prosperous in neither, The imperfect Will brings forth but barren Flowers! Unwise as all distracted Interests be, Strangers to God, Fools in Humanity: Too good for great things, and too great for good, While still "I dare not" waits upon "I wou'd."

APHORISM XVII. CONTINUED.

The Ordinary Motive to Inconsistency.

Leighton.

What though the polite man count thy fashion a little odd and too precise, it is because he knows nothing above that model of goodness which he hath set himself, and therefore approves of nothing beyond it: he knows not God, and therefore doth not discern and esteem what is most like Him. When courtiers come down into the country, the common home-bred people possibly think their habit strange; but they care not for that, it is the fashion at court. What need, then, that Christians should be so tender-foreheaded, as to be put out of countenance because the world looks on holiness as a singularity? It is the only fashion in the highest court, yea, of the King of Kings himself.

APHORISM XVIII.

Superficial Reconciliations, and Self-deceit in Forgiving.

Leighton.

When, after variances, men are brought to an agreement, they are much subject to this, rather to cover their remaining malices with superficial verbal forgiveness, than to dislodge them, and free the heart of them. This is a poor self-deceit. As the philosopher said to him, who being ashamed that he was espied by him in a tavern in the outer room, withdrew himself to the inner, he called after him, "That is not the way out, the more you go that way, you will be the further in!" So when hatreds are upon admonition not thrown out, but retire inward to hide themselves, they grow deeper and stronger than before; and those constrained semblances of reconcilement are but a false healing, do but skin the wound over, and therefore it usually breaks forth worse again.

APHORISM XIX.

Of the Worth and the Duties of the Preacher.

Leighton.

The stream of custom and our profession bring us to the Preaching of the Word, and we sit out our hour under the sound; but how few consider and prize it as the great ordinance of God for the salvation of souls, the beginner and the sustainer of the Divine life of grace within us! And certainly, until we have these thoughts of it, and seek to feel it thus ourselves, although we hear it most frequently, and let slip no occasion, yea, hear it with attention and some present delight, yet still we miss the right use of it, and turn it from its true end, while we take it not as that ingrafted word which is able to save our souls (James i. 21).

Thus ought they who preach to speak the word; to endeavour their utmost to accommodate it to this end, that sinners may be converted, begotten again, and believers nourished and strengthened in their spiritual life; to regard no lower end, but aim steadily at that mark. Their hearts and tongues ought to be set on fire with holy zeal for God and love to souls, kindled by the Holy Ghost, that came down on the apostles in the shape of fiery tongues.

And those that hear, should remember this as the end of their hearing, that they may receive spiritual life and strength by the word. For though it seems a poor despicable business, that a frail sinful man like yourselves should speak a few words in your hearing, yet, look upon it as the way wherein God communicates happiness to those who believe, and works that believing unto happiness, alters the whole frame of the soul, and makes a new creation, as it begets it again to the inheritance of glory. Consider it thus, which is its true notion; and then, what can be so precious?

APHORISM XX.

Leighton.

The difference is great in our natural life, in some persons especially; that they who in infancy were so feeble, and wrapped up as others in swaddling clothes, yet, afterwards come to excel in wisdom and in the knowledge of sciences, or to be commanders of great armies, or to be kings: but the distance is far greater and more admirable, betwixt the small beginnings of grace, and our after perfection, that fulness of knowledge that we look for, and that crown of immortality which all they are born to who are born of God.

But as in the faces or actions of some children, characters and presages of their after-greatness have appeared (as a singular beauty in Moses's face, as they write of him, and as Cyrus was made king among the shepherds' children with whom he was brought up, &c.) so also, certainly, in these children of God, there be some characters and evidences that they are born for Heaven by their new birth. That holiness and meekness, that patience and faith which shine in the actions and sufferings of the saints, are characters of their Father's image, and show their high original, and foretell their glory to come; such a glory as doth not only surpass the world's thoughts, but the thoughts of the children of God themselves. 1 John iii. 2.

Comment.

On an Intermediate State, or State of Transition from Morality to Spiritual Religion.

This Aphorism would, it may seem, have been placed more fitly in the Chapter following. In placing it here, I have been determined by the following convictions: 1. Every state, and consequently that which we have described as the state of Religious Morality, which is not progressive, is dead, or retrograde. 2. As a pledge of this progression, or, at least, as the form in which the propulsive tendency shows itself, there are certain Hopes, Aspirations, Yearnings, that, with more or less of consciousness, rise and stir in the Heart of true Morality as naturally as the sap in the full-formed stem of a rose flows towards the bud, within which the flower is maturing. 3. No one, whose own experience authorizes him to confirm the truth of this statement, can have been conversant with the volumes of religious biography, can have perused (for instance) the lives of Cranmer, Ridley, Latimer, Wishart, Sir Thomas More, Bernard Gilpin, Bishop Bedel, or of Egede, Swartz, and the missionaries of the frozen world, without an occasional conviction, that these men lived under extraordinary influences, which in each instance and in all ages of the Christian æra bear the same characters, and both in the accompaniments and the results evidently refer to a common origin. And what can this be? is the question that must needs force itself on the mind in the first moment of reflection on a phenomenon so interesting and apparently so anomalous. The answer is as necessarily contained in one or the other of two assumptions. These influences are either the Product of Delusion (insania amabilis, and the re-action of disordered nerves), or they argue the existence of a relation to some real agency, distinct from what is experienced or acknowledged by the world at large, for which as not merely natural on the one hand, and yet not assumed to be miraculous[55] on the other, we have no apter name than spiritual. Now if neither analogy justifies nor the moral feelings permit the former assumption, and we decide therefore in favour of the reality of a State other and higher than the mere Moral Man, whose Religion[56] consists in Morality, has attained under these convictions, can the existence of a transitional state appear other than probable? or that these very convictions, when accompanied by correspondent dispositions and stirrings of the heart, are among the marks and indications of such a state? And thinking it not unlikely that among the readers of this volume, there may be found some Individuals, whose inward state, though disquieted by doubts and oftener still perhaps by blank misgivings, may, nevertheless, betoken the commencement of a Transition from a not irreligious Morality to a Spiritual Religion, with a view to their interests I placed this Aphorism under the present head.

[55] In check of fanatical pretensions, it is expedient to confine the term miraculous, to cases where the senses are appealed to in proof of something that transcends, or can be a part of the Experience derived from the senses.

[56] For let it not be forgotten, that Morality, as distinguished from Prudence, implying (it matters not under what name, whether of Honour, or Duty, or Conscience, still, I say, implying), and being grounded in, an awe of the Invisible and a Confidence therein beyond (nay, occasionally in apparent contradiction to) the inductions of outward Experience, is essentially religious.

APHORISM XXI.

Leighton.

The most approved teachers of wisdom, in a human way, have required of their scholars, that to the end their minds might be capable of it, they should be purified from vice and wickedness. And it was Socrates' custom, when any one asked him a question, seeking to be informed by him, before he would answer them, he asked them concerning their own qualities and course of life.

APHORISM XXII.

Knowledge not the ultimate End of Religious Pursuits.

Leighton and Coleridge.

The Hearing and Reading of the Word, under which I comprise theological studies generally, are alike defective when pursued without increase of Knowledge, and when pursued chiefly for increase of Knowledge. To seek no more than a present delight, that evanisheth with the sound of the words that die in the air, is not to desire the Word as meat, but as music, as God tells the prophet Ezekiel of his people, Ezek. xxxiii. 32. And lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well upon an instrument; for they hear thy words, and they do them not. To desire the word for the increase of knowledge, although this is necessary and commendable, and, being rightly qualified, is a part of spiritual accretion, yet, take it as going no further, it is not the true end of the Word. Nor is the venting of that knowledge in speech and frequent discourse of the Word and the divine truths that are in it; which, where it is governed with Christian prudence, is not to be despised, but commended; yet, certainly, the highest knowledge, and the most frequent and skilful speaking of the Word, severed from the growth here mentioned, misses the true end of the Word. If any one's head or tongue should grow apace, and all the rest stand at a stay, it would certainly make him a monster; and they are no other, who are knowing and discoursing Christians, and grow daily in that respect, but not at all in holiness of heart, and life, which is the proper growth of the children of God. Apposite to their case is Epictetus's comparison of the sheep; they return not what they eat in grass, but in wool.

APHORISM XXIII.

The sum of Church History.

Leighton.

In times of peace, the Church may dilate more, and build as it were into breadth, but in times of trouble, it arises more in height; it is then built upwards; as in cities where men are straitened, they build usually higher than in the country.

APHORISM XXIV.

Worthy to be framed and hung up in the Library of every Theological Student.

Leighton and Coleridge.

When there is a great deal of smoke, and no clear flame, it argues much moisture in the matter, yet it witnesseth certainly that there is fire there; and therefore dubious questioning is a much better evidence, than that senseless deadness which most take for believing. Men that know nothing in sciences, have no doubts. He never truly believed, who was not made first sensible and convinced of unbelief.

Never be afraid to doubt, if only you have the disposition to believe, and doubt in order that you may end in believing the Truth. I will venture to add in my own name and from my own conviction the following:

APHORISM XXV.

He, who begins by loving Christianity better than Truth, will proceed by loving his own Sect or Church better than Christianity, and end in loving himself better than all.

APHORISM XXVI.

The Absence of Disputes, and a general Aversion to Religious Controversies, no proof of True Unanimity.

Leighton and Coleridge.

The boasted peaceableness about questions of Faith too often proceeds from a superficial temper, and not seldom from a supercilious disdain of whatever has no marketable use or value, and from indifference to religion itself. Toleration is a herb of spontaneous growth in the Soil of Indifference; but the weed has none of the virtues of the medicinal plant, reared by Humility in the Garden of Zeal. Those, who regard religions as matters of taste, may consistently include all religious differences in the old adage, De gustibus non est disputandum. And many there be among these of Gallio's temper, who care for none of these things, and who account all questions in religion, as he did, but matter of words and names. And by this all religions may agree together. But that were not a natural union produced by the active heat of the spirit, but a confusion rather, arising from the want of it; not a knitting together, but a freezing together, as cold congregates all bodies, how heterogeneous soever, sticks, stones, and water; but heat makes first a separation of different things, and then unites those that are of the same nature.

Much of our common union of minds, I fear, proceeds from no other than the afore-mentioned causes, want of knowledge, and want of affection to religion. You that boast you live conformably to the appointments of the Church, and that no one hears of your noise, we may thank the ignorance of your minds for that kind of quietness.

The preceding extract is particularly entitled to our serious reflections, as in a tenfold degree more applicable to the present times than to the age in which it was written. We all know, that Lovers are apt to take offence and wrangle on occasions that perhaps are but trifles, and which assuredly would appear such to those who regard Love itself as folly. These quarrels may, indeed, be no proof of wisdom; but still, in the imperfect state of our nature the entire absence of the same, and this too on far more serious provocations, would excite a strong suspicion of a comparative indifference in the parties who can love so coolly where they profess to love so well. I shall believe our present religious tolerancy to proceed from the abundance of our charity and good sense, when I see proofs that we are equally cool and forbearing as litigants and political partizans.

APHORISM XXVII.

The Influence of Worldly Views (or what are called a Man's Prospects in Life), the Bane of the Christian Ministry.

Leighton

It is a base, poor thing for a man to seek himself; far below that royal dignity that is here put upon Christians, and that priesthood joined with it. Under the Law, those who were squint-eyed were incapable of the priesthood: truly, this squinting toward our own interest, the looking aside to that, in God's affairs especially, so deforms the face of the soul, that it makes it altogether unworthy the honour of this spiritual priesthood. Oh! this is a large task, an infinite task. The several creatures bear their part in this; the sun says somewhat, and moon and stars, yea, the lowest have some share in it; the very plants and herbs of the field speak of God; and yet, the very highest and best, yea all of them together, the whole concert of Heaven and earth, cannot show forth all His praise to the full. No, it is but a part, the smallest part of that glory, which they can reach.

APHORISM XXVIII.

Despise none: Despair of none.

Leighton.

The Jews would not willingly tread upon the smallest piece of paper in their way, but took it up; for possibly, said they, the name of God may be on it. Though there was a little superstition in this, yet truly there is nothing but good religion in it, if we apply it to men. Trample not on any; there may be some work of grace there, that thou knowest not of. The name of God may be written upon that soul thou treadest on; it may be a soul that Christ thought so much of, as to give His precious blood for it; therefore despise it not.

APHORISM XXIX.

Men of Least Merit most apt to be Contemptuous, Because most Ignorant and most Overweening of Themselves.

Leighton.

Too many take the ready course to deceive themselves; for they look with both eyes on the failings and defects of others, and scarcely give their good qualities half an eye, while on the contrary, in themselves, they study to the full their own advantages, and their weaknesses and defects, (as one says), they skip over, as children do their hard words in their lesson, that are troublesome to read; and making this uneven parallel, what wonder if the result be a gross mistake of themselves!

APHORISM XXX.

Vanity may strut in rags, and Humility be arrayed in purple and fine linen.

Leighton.

It is not impossible that there may be in some an affected pride in the meanness of apparel, and in others, under either neat or rich attire, a very humble unaffected mind: using it upon some of the afore-mentioned engagements, or such like, and yet the heart not at all upon it. Magnus qui fictilibus ubitur tanquam argento, nec ille minor qui argento tanquam fictilibus, says Seneca: Great is he who enjoys his earthenware as if it were plate, and not less great is the man to whom all his plate is no more than earthenware.

APHORISM XXXI.

Of the Detraction among Religious Professors.

Leighton and Coleridge.

They who have attained to a self-pleasing pitch of civility or formal religion, have usually that point of presumption with it, that they make their own size the model and rule to examine all by. What is below it, they condemn indeed as profane; but what is beyond it, they account needless and affected preciseness; and therefore are as ready as others to let fly invectives or bitter taunts against it, which are the keen and poisoned shafts of the tongue, and a persecution that shall be called to a strict account.

The slanders, perchance, may not be altogether forged or untrue; they may be the implements, not the inventions, of Malice. But they do not on this account escape the guilt of detraction. Rather, it is characteristic of the evil spirit in question, to work by the advantage of real faults; but these stretched and aggravated to the utmost. It is not expressible how deep a wound a tongue sharpened to this work will give, with no noise and a very little word. This is the true white gunpowder, which the dreaming Projectors of silent Mischiefs and insensible Poisons sought for in the Laboratories of Art and Nature, in a World of Good; but which was to be found, in its most destructive form, in "the World of Evil, the Tongue."

APHORISM XXXII.

The Remedy.

Leighton.

All true remedy must begin at the heart; otherwise it will be but a mountebank cure, a false imagined conquest. The weights and wheels are there, and the clock strikes according to their motion. Even he that speaks contrary to what is within him, guilefully contrary to his inward conviction and knowledge, yet speaks conformably to what is within him in the temper and frame of his heart, which is double, a heart and a heart, as the Psalmist hath it: Psalm xii. 2.

APHORISM XXXIII.

Leighton and Coleridge.

It is an argument of a candid ingenuous mind, to delight in the good name and commendations of others; to pass by their defects, and take notice of their virtues; and to speak and hear of those willingly, and not endure either to speak or hear of the other; for in this indeed you may be little less guilty than the evil speaker, in taking pleasure in it, though you speak it not. He that willingly drinks in tales and calumnies, will, from the delight he hath in evil hearing, slide insensibly into the humour of evil speaking. It is strange how most persons dispense with themselves in this point, and that in scarcely any societies shall we find a hatred of this ill, but rather some tokens of taking pleasure in it; and until a Christian sets himself to an inward watchfulness over his heart, not suffering in it any thought that is uncharitable, or vain self-esteem, upon the sight of others' frailties, he will still be subject to somewhat of this, in the tongue or ear at least. So, then, as for the evil of guile in the tongue, a sincere heart, truth in the inward parts, powerfully redresses it; therefore it is expressed, Psal. xv. 2, That speaketh the truth from his heart; thence it flows. Seek much after this, to speak nothing with God, nor men, but what is the sense of a single unfeigned heart. O sweet truth! excellent but rare sincerity! he that loves that truth within, and who is himself at once the truth and the life, He alone can work it there! Seek it of him.

It is characteristic of the Roman dignity and sobriety, that, in the Latin, to favour with the tongue (favere lingua) means to be silent. We say, Hold your tongue! as if it were an injunction, that could not be carried into effect but by manual force, or the pincers of the Forefinger and Thumb! And verily—I blush to say it—it is not Women and Frenchmen only that would rather have their tongues bitten than bitted, and feel their souls in a strait-waistcoat, when they are obliged to remain silent.

APHORISM XXXIV.

On the Passion for New and Striking Thoughts.

Leighton.

In conversation seek not so much either to vent thy knowledge, or to increase it, as to know more spiritually and effectually what thou dost know. And in this way those mean despised truths, that everyone thinks he is sufficiently seen in, will have a new sweetness and use in them, which thou didst not so well perceive before (for these flowers cannot be sucked dry), and in this humble sincere way thou shalt grow in grace and in knowledge too.

APHORISM XXXV.

The Radical Difference between the Good Man and the Vicious Man.

Leighton and Coleridge.

The godly man hates the evil he possibly by temptation hath been drawn to do, and loves the good he is frustrated of, and, having intended, hath not attained to do. The sinner, who hath his denomination from sin as his course, hates the good which sometimes he is forced to do, and loves that sin which many times he does not, either wanting occasion and means, so that he cannot do it, or through the check of an enlightened conscience possibly dares not do; and though so bound up from the act, as a dog in a chain, yet the habit, the natural inclination and desire in him, is still the same, the strength of his affection is carried to sin. So in the weakest sincere Christian, there is that predominant sincerity and desire of holy walking, according to which he is called a righteous person, the Lord is pleased to give him that name, and account him so, being upright in heart, though often failing.

Leighton adds, "There is a Righteousness of a higher strain." I do not ask the reader's full assent to this position: I do not suppose him as yet prepared to yield it. But thus much he will readily admit, that here, if any where, we are to seek the fine Line which, like stripes of Light in Light, distinguishes, not divides, the summit of religious Morality from Spiritual Religion.

"A Righteousness" (Leighton continues) "that is not in him, but upon him. He is clothed with it." This, reader! is the controverted Doctrine, so warmly asserted and so bitterly decried under the name of "imputed righteousness." Our learned Archbishop, you see, adopts it; and it is on this account principally, that by many of our leading Churchmen his orthodoxy has been more than questioned, and his name put in the list of proscribed divines, as a Calvinist. That Leighton attached a definite sense to the words above quoted, it would be uncandid to doubt; and the general spirit of his writings leads me to presume that it was compatible with the eternal distinction between things and persons, and therefore opposed to modern Calvinism. But what it was, I have not (I own) been able to discover. The sense, however, in which I think he might have received this doctrine, and in which I avow myself a believer in it, I shall have an opportunity of showing in another place. My present object is to open out the road by the removal of prejudices, so far at least as to throw some disturbing doubts on the secure taking-for-granted, that the peculiar Tenets of the Christian Faith asserted in the articles and homilies of our National Church are in contradiction to the common sense of mankind. And with this view, (and not in the arrogant expectation or wish, that a mere ipse dixit should be received for argument) I here avow my conviction, that the doctrine of imputed Righteousness, rightly and scripturally interpreted, is so far from being either irrational or immoral, that Reason itself prescribes the idea in order to give a meaning and an ultimate object to Morality; and that the Moral Law in the Conscience demands its reception in order to give reality and substantive existence to the idea presented by the Reason.

APHORISM XXXVI.

Leighton.

Your blessedness is not,—no, believe it, it is not where most of you seek it, in things below you. How can that be? It must be a higher good to make you happy.

Comment.

Every rank of creatures, as it ascends in the scale of creation, leaves death behind it or under it. The metal at its height of being seems a mute prophecy of the coming vegetation, into a mimic semblance of which it crystallizes. The blossom and flower, the acme of vegetable life, divides into correspondent organs with reciprocal functions, and by instinctive motions and approximations seems impatient of that fixure, by which it is differenced in kind from the flower-shaped Psyche, that flutters with free wing above it. And wonderfully in the insect realm doth the Irritability, the proper seat of Instinct, while yet the nascent Sensibility is subordinated thereto—most wonderfully, I say, doth the muscular life in the insect, and the musculo-arterial in the bird, imitate and typically rehearse the adaptive Understanding, yea, and the moral affections and charities, of man. Let us carry ourselves back, in spirit, to the mysterious Week, the teeming Work-days of the Creator: as they rose in vision before the eye of the inspired historian of the Generations of the Heaven and the Earth, in the days that the Lord God made the Earth and the Heavens.[57] And who that hath watched their ways with an understanding heart, could, as the vision evolving, still advanced towards him, contemplate the filial and loyal bee; the home-building, wedded, and divorceless swallow; and above all the manifoldly intelligent[58] ant tribes, with their Commonwealths and Confederacies, their warriors and miners, the husbandfolk, that fold in their tiny flocks on the honeyed leaf, and the virgin sisters, with the holy instincts of maternal love, detached and in selfless purity—and not say to himself, Behold the Shadow of approaching Humanity, the Sun rising from behind, in the kindling Morn of Creation! Thus all lower Natures find their highest Good in semblances and seekings of that which is higher and better. All things strive to ascend, and ascend in their striving. And shall man alone stoop? Shall his pursuits and desires, the reflections of his inward life, be like the reflected image of a tree on the edge of a pool, that grows downward, and seeks a mock heaven in the unstable element beneath it, in neighbourhood with the slim water-weeds and oozy bottom-grass that are yet better than itself and more noble, in as far as Substances that appear as Shadows are preferable to Shadows mistaken for Substance! No! it must be a higher good to make you happy. While you labour for any thing below your proper Humanity, you seek a happy Life in the region of Death. Well saith the moral poet—

Unless above himself he can Erect himself, how mean a thing is man![59]

[57] Gen. ii. 4.—Ed.

[58] See Hüber on Bees, and on Ants.

[59] Samuel Daniel, 1562-1619:—

Unless above himself he can Erect himself, how poor a thing is man!
To the Countess of Cumberland, stanza 12.—Ed.

APHORISM XXXVII.

Leighton.

There is an imitation of men that is impious and wicked, which consists in taking a copy of their sins. Again, there is an imitation which though not so grossly evil, yet is poor and servile, being in mean things, yea, sometimes descending to imitate the very imperfections of others, as fancying some comeliness in them: as some of Basil's scholars, who imitated his slow speaking, which he had a little in the extreme, and could not help. But this is always laudable, and worthy of the best minds, to be imitators of that which is good, wheresoever they find it; for that stays not in any man's person, as the ultimate pattern, but rises to the highest grace, being man's nearest likeness to God, His image and resemblance, bearing his stamp and superscription, and belonging peculiarly to Him, in what hand soever it be found, as carrying the mark of no other owner than Him.

APHORISM XXXVIII.

Leighton.

Those who think themselves high-spirited, and will bear least, as they speak, are often, even by that, forced to bow most, or to burst under it; while humility and meekness escape many a burden, and many a blow, always keeping peace within, and often without too.

APHORISM XXXIX.

Leighton.

Our condition is universally exposed to fears and troubles, and no man is so stupid but he studies and projects for some fence against them, some bulwark to break the incursion of evils, and so to bring his mind to some ease, ridding it of the fear of them. Thus men seek safety in the greatness, or multitude, or supposed faithfulness of friends; they seek by any means to be strongly underset this way; to have many, and powerful, and trust-worthy friends. But wiser men, perceiving the unsafety and vanity of these and all external things, have cast about for some higher course. They see a necessity of withdrawing a man from externals, which do nothing but mock and deceive those most who trust most to them; but they cannot tell whither to direct him. The best of them bring him into himself, and think to quiet him so; but the truth is, he finds as little to support him there; there is nothing truly strong enough within him, to hold out against the many sorrows and fears which still from without do assault him. So then, though it is well done, to call off a man from outward things, as moving sands, that he build not on them, yet, this is not enough; for his own spirit is as unsettled a piece as is in all the world, and must have some higher strength than its own, to fortify and fix it. This is the way that is here taught, Fear not their fear, but sanctify the Lord your God in your hearts; and if you can attain this latter, the former will follow of itself.

APHORISM XL.

Worldly Troubles Idols.

Leighton.

The too ardent love or self-willed desire of power, or wealth, or credit in the world, is (an Apostle has assured us) Idolatry. Now among the words or synonimes for idols, in the Hebrew language, there is one that in its primary sense signifies troubles (tegirim), other two that signify terrors (miphletzeth and emim). And so it is certainly. All our idols prove so to us. They fill us with nothing but anguish and troubles, with cares and fears, that are good for nothing but to be fit punishments of the folly, out of which they arise.

APHORISM XLI.

On the right Treatment of Infidels.

Leighton and Coleridge.

A regardless contempt of infidel writings is usually the fittest answer; Spreta vilescerent. But where the holy profession of Christians is likely to receive either the main or the indirect blow, and a word of defence may do any thing to ward it off, there we ought not to spare to do it.

Christian prudence goes a great way in the regulating of this. Some are not capable of receiving rational answers, especially in Divine things; they were not only lost upon them, but religion dishonoured by the contest.

Of this sort are the vulgar railers at religion, the foul-mouthed beliers of the Christian faith and history. Impudently false and slanderous assertions can be met only by assertions of their impudent and slanderous falsehood: and Christians will not, must not, condescend to this. How can mere railing be answered by them who are forbidden to return a railing answer? Whether, or on what provocations, such offenders may be punished or coerced on the score of incivility, and ill-neighbourhood, and for abatement of a nuisance, as in the case of other scolds and endangerers of the public peace, must be trusted to the discretion of the civil magistrate. Even then, there is danger of giving them importance, and flattering their vanity, by attracting attention to their works, if the punishment be slight; and if severe, of spreading far and wide their reputation as martyrs, as the smell of a dead dog at a distance is said to change into that of musk. Experience hitherto seems to favour the plan of treating these bêtes puantes and enfans de diable, as their four-footed brethren, the skink and squash, are treated[60] by the American woodmen, who turn their backs upon the fetid intruder, and make appear not to see him, even at the cost of suffering him to regale on the favourite viand of these animals, the brains of a stray goose or crested thraso of the dunghill. At all events, it is degrading to the majesty, and injurious to the character of Religion, to make its safety the plea for their punishment, or at all to connect the name of Christianity with the castigation of indecencies that properly belong to the beadle, and the perpetrators of which would have equally deserved his lash, though the religion of their fellow-citizens, thus assailed by them, had been that of Fo or Juggernaut.

On the other hand, we are to answer every one that inquires a reason, or an account; which supposes something receptive of it. We ought to judge ourselves engaged to give it, be it an enemy, if he will hear; if it gain him not, it may in part convince and cool him; much more, should it be one who ingenuously inquires for satisfaction, and possibly inclines to receive the truth, but has been, prejudiced by misrepresentations of it.

[60] About the end of the same year (says Kalm), another of these Animals (Mephitis Americana) crept into our cellar; but did not exhale the smallest scent, because it was not disturbed. A foolish old woman, however, who perceived it at night, by the shining, and thought, I suppose, that it would set the world on fire, killed it: and at that moment its stench began to spread.

We recommend this anecdote to the consideration of sundry old women, on this side of the Atlantic, who, though they do not wear the appropriate garment, are worthy to sit in their committee-room, like Bickerstaff in the Tatler, under the canopy of their grandam's hoop-petticoat.

APHORISM XLII.

Passion no Friend to Truth.

Leighton.

Truth needs not the service of passion; yea, nothing so disserves it, as passion when set to serve it. The Spirit of truth is withal the Spirit of meekness. The Dove that rested on that great champion of truth, who is The Truth itself, is from Him derived to the lovers of truth, and they ought to seek the participation of it. Imprudence makes some kind of Christians lose much of their labour, in speaking for religion, and drive those further off, whom they would draw into it.

The confidence that attends a Christian's belief makes the believer not fear men, to whom he answers, but still he fears his God, for whom he answers, and whose interest is chief in those things he speaks of. The soul that hath the deepest sense of spiritual things, and the truest knowledge of God, is most afraid to miscarry in speaking of Him, most tender and wary how to acquit itself when engaged to speak of and for God.[61]

[61] To the same purpose are the two following sentences from Hilary:

Etiam quæ pro Religione dicimus, cum grandi motu et disciplina dicere debemus.—Hilarius de Trinit. Lib. 7.

Non relictus est hominum eloquiis de Dei rebus alius quam Dei sermo.—Idem.

The latter, however, must be taken with certain qualifications and exceptions; as when any two or more texts are in apparent contradiction, and it is required to state a Truth that comprehends and reconciles both, and which, of course, cannot be expressed in the words of either,—for example, the filial subordination (My Father is greater than I), in the equal Deity (My Father and I are one).

APHORISM XLIII.

On the Conscience.

Leighton.

It is a fruitless verbal debate, whether Conscience be a Faculty or a Habit. When all is examined, Conscience will be found to be no other than the mind of a man, under the notion of a particular reference to himself and his own actions.

Comment.

What Conscience is, and that it is the ground and antecedent of human (or self-) consciousness, and not any modification of the latter, I have shown at large in a work announced for the press, and described in the Chapter following.[62] I have selected the preceding extract as an Exercise for Reflection; and because I think that in too closely following Thomas à Kempis, the Archbishop has strayed from his own judgment. The definition, for instance, seems to say all, and in fact says nothing; for if I asked, How do you define the human mind? the answer must at least contain, if not consist of, the words, "a mind capable of Conscience." For Conscience is no synonime of Consciousness, nor any mere expression of the same as modified by the particular Object. On the contrary, a Consciousness properly human (that is, Self-consciousness), with the sense of moral responsibility, presupposes the Conscience, as its antecedent condition and ground. Lastly, the sentence, "It is a fruitless verbal debate," is an assertion of the same complexion with the contemptuous sneers, at verbal criticism by the contemporaries of Bentley. In questions of Philosophy or Divinity, that have occupied the learned and been the subjects of many successive controversies, for one instance of mere logomachy I could bring ten instances of logodædaly, or verbal legerdemain, which have perilously confirmed prejudices, and withstood the advancement of truth in consequence of the neglect of verbal debate, that is, strict discussion of terms. In whatever sense, however, the term Conscience may be used, the following Aphorism is equally true and important. It is worth noticing, likewise, that Leighton himself in a following page (vol. ii. p. 97), tells us that a good Conscience is the root of a good Conversation: and then quotes from St. Paul a text, Titus i. 15, in which the Mind and the Conscience are expressly distinguished.

[62] See Aphorisms on Spiritual Religion, p. 103.—Ed.

APHORISM XLIV.

The Light of Knowledge a necessary accompaniment of a Good Conscience.

Leighton.

If you would have a good conscience, you must by all means have so much light, so much knowledge of the will of God, as may regulate you, and show you your way, may teach you how to do, and speak, and think, as in His presence.

APHORISM XLV.

Yet the Knowledge of the Rule, though Accompanied by an endeavour to accommodate our conduct to this Rule, will not of itself form a Good Conscience.

Leighton.

To set the outward actions right, though with an honest intention, and not so to regard and find out the inward disorder of the heart, whence that in the actions flows, is but to be still putting the index of a clock right with your finger, while it is foul, or out of order within, which is a continual business, and does no good. Oh! but a purified conscience, a soul renewed and refined in its temper and affections, will make things go right without, in all the duties and acts of our calling.

APHORISM XLVI.

The Depth of the Conscience.

How deeply seated the conscience is in the human soul is seen in the effect which sudden calamities produce on guilty men, even when unaided by any determinate notion or fears of punishment after death. The wretched Criminal, as one rudely awakened from a long sleep, bewildered with the new light, and half recollecting, half striving to recollect, a fearful something, he knows not what, but which he will recognize as soon as he hears the name, already interprets the calamities into judgments, executions of a sentence passed by an invisible Judge; as if the vast pyre of the Last Judgment were already kindled in an unknown distance, and some flashes of it, darting forth at intervals beyond the rest, were flying and lighting upon the face of his soul. The calamity may consist in loss of fortune, or character, or reputation; but you hear no regrets from him. Remorse extinguishes all Regret; and Remorse is the implicit Creed of the Guilty.

APHORISM XLVII.

Leighton and Coleridge.

God hath suited every creature He hath made with a convenient good to which it tends, and in the obtainment of which it rests and is satisfied. Natural bodies have all their own natural place, whither, if not hindered, they move incessantly till they be in it; and they declare, by resting there, that they are (as I may say) where they would be. Sensitive creatures are carried to seek a sensitive good, as agreeable to their rank in being, and, attaining that, aim no further. Now, in this is the excellency of Man, that he is made capable of a communion with his Maker, and, because capable of it, is unsatisfied without it: the soul, being cut out (so to speak) to that largeness, cannot be filled with less. Though he is fallen from his right to that good, and from all right desire of it, yet, not from a capacity of it, no, nor from a necessity of it, for the answering and filling of his capacity.

Though the heart once gone from God turns continually further away from Him, and moves not towards Him till it be renewed, yet, even in that wandering, it retains that natural relation to God, as its centre, that it hath no true rest elsewhere, nor can by any means find it. It is made for Him, and is therefore still restless till it meet with Him.

It is true, the natural man takes much pains to quiet his heart by other things, and digests many vexations with hopes of contentment in the end and accomplishment of some design he hath; but still the heart misgives. Many times he attains not the thing he seeks; but if he do, yet he never attains the satisfaction he seeks and expects in it, but only learns from that to desire something further, and still hunts on after a fancy, drives his own shadow before him, and never overtakes it; and if he did, yet it is but a shadow. And so, in running from God, besides the sad end, he carries an interwoven punishment with his sin, the natural disquiet and vexation of his spirit, fluttering to and fro, and finding no rest for the sole of his foot; the waters of inconstancy and vanity covering the whole face of the earth.

These things are too gross and heavy. The soul, the immortal soul, descended from heaven, must either be more happy, or remain miserable. The Highest, the Increated Spirit, is the proper good, the Father of Spirits, that pure and full good which raises the soul above itself; whereas all other things draw it down below itself. So, then, it is never well with the soul but when it is near unto God, yea, in its union with Him, married to Him: mismatching itself elsewhere, it hath never anything but shame and sorrow. All that forsake Thee shall be ashamed, says the Prophet, Jer. xvii. 13; and the Psalmist, They that are far off from thee shall perish, Psalm lxxiii. 27. And this is indeed our natural miserable condition, and it is often expressed this way, by estrangedness and distance from God.

The same sentiments are to be found in the works of Pagan philosophers and moralists. Well then may they be made a subject of Reflection in our days. And well may the pious deist, if such a character now exists, reflect that Christianity alone both teaches the way, and provides the means, of fulfilling the obscure promises of this great Instinct for all men, which the Philosophy of boldest pretensions confined to the sacred few.

APHORISM XLVIII.

A contracted Sphere, or what is called Retiring from the Business of the World, no Security from the Spirit of the World.

Leighton.

The heart may be engaged in a little business, as much, if thou watch it not, as in many and great affairs. A man may drown in a little brook or pool, as well as in a great river, if he be down and plunge himself into it, and put his head under water. Some care thou must have, that thou mayest not care. Those things that are thorns indeed, thou must make a hedge of them, to keep out those temptations that accompany sloth, and extreme want that waits on it; but let them be the hedge; suffer them not to grow within the garden.

APHORISM XLIX.

On Church-going, as a part of Religious Morality, when not in reference to a Spiritual Religion.

Leighton.

It is a strange folly in multitudes of us, to set ourselves no mark, to propound no end in the hearing of the Gospel.—The merchant sails not merely that he may sail, but for traffic, and traffics that he may be rich. The husbandman plows not merely to keep himself busy, with no further end, but plows that he may sow, and sows that he may reap with advantage. And shall we do the most excellent and fruitful work fruitlessly,—hear only to hear, and look no further? This is indeed a great vanity, and a great misery, to lose that labour, and gain nothing by it, which, duly used, would be of all others most advantageous and gainful: and yet all meetings are full of this!

APHORISM L.

On the Hopes and Self-Satisfaction of a religious Moralist, independent of a Spiritual Faith—on what are they grounded?

Leighton.

There have been great disputes one way or another, about the merit of good works; but I truly think they who have laboriously engaged in them have been very idly, though very eagerly, employed about nothing, since the more sober of the schoolmen themselves acknowledge there can be no such thing as meriting from the blessed God, in the human, or, to speak more accurately, in any created nature whatsoever: nay, so far from any possibility of merit, there can be no room for reward any otherwise than of the sovereign pleasure and gracious kindness of God; and the more ancient writers, when they use the word merit, mean nothing by it but a certain correlate to that reward which God both promises and bestows of mere grace and benignity. Otherwise, in order to constitute what is properly called merit, many things must concur, which no man in his senses will presume to attribute to human works, though ever so excellent; particularly, that the thing done must not previously be matter of debt, and that it be entire, or our own act, unassisted by foreign aid; it must also be perfectly good, and it must bear an adequate proportion to the reward claimed in consequence of it. If all these things do not concur, the act cannot possibly amount to merit. Whereas I think no one will venture to assert, that any one of these can take place in any human action whatever. But why should I enlarge here, when one single circumstance overthrows all those titles: the most righteous of mankind would not be able to stand, if his works were weighed in the balance of strict justice; how much less then could they deserve that immense glory which is now in question! Nor is this to be denied only concerning the unbeliever and the sinner, but concerning the righteous and pious believer, who is not only free from all the guilt of his former impenitence and rebellion, but endowed with the gift of the Spirit. "For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?" 1 Peter iv. 17 18. The Apostle's interrogation expresses the most vehement negation, and signifies that no mortal, in whatever degree he is placed, if he be called to the strict examination of Divine Justice, without daily and repeated forgiveness, could be able to keep his standing, and much less could he arise to that glorious height. "That merit," says Bernard, "on which my hope relies, consists in these three things; the love of adoption, the truth of the promise, and the power of its performance." This is the threefold cord which cannot be broken.

Comment.

Often have I heard it said by advocates for the Socinian scheme—True! we are all sinners; but even in the Old Testament God has promised forgiveness on repentance. One of the Fathers (I forget which) supplies the retort—True! God has promised pardon on penitence: but has he promised penitence on sin?—He that repenteth shall be forgiven: but where is it said, He that sinneth shall repent? But repentance, perhaps, the repentance required in Scripture, the Passing into a new mind, into a new and contrary Principle of Action, this Metanoia,[63] is in the sinner's own power? at his own liking? He has but to open his eyes to the sin, and the tears are close at hand to wash it away!—Verily, the exploded tenet of Transubstantiation is scarcely at greater variance with the common sense and experience of mankind, or borders more closely on a contradiction in terms, than this volunteer Transmentation, this Self-change, as the easy[64] means of Self-salvation! But the reflections of our evangelical author on this subject will appropriately commence the Aphorisms relating to Spiritual Religion.

[63] Μετανοια, the New Testament word which we render by Repentance, compounded of μετα, trans, and νους, mens, the Spirit, or practical Reason.

[64] May I without offence be permitted to record the very appropriate title, with which a stern Humorist lettered a collection of Unitarian Tracts?—"Salvation made easy; or, Every Man his own Redeemer."

ELEMENTS
OF
RELIGIOUS PHILOSOPHY,

PRELIMINARY TO THE
APHORISMS ON SPIRITUAL RELIGION.

Philip saith unto him: Lord, show us the Father, and it sufficeth us. Jesus saith unto him, He that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Believest thou not, that I am in the Father, and the Father in me? And I will pray the Father and he shall give you another Comforter, even the Spirit of Truth: whom the world cannot receive, because it seeth him not, neither knoweth him. But ye know him, for he dwelleth with you and shall be in you. And in that day ye shall know that I am in my Father, and ye in me, and I in you. John xiv. 8 9 10 16 17 20.

PRELIMINARY.

IF there be aught Spiritual in Man, the Will must be such.

If there be a Will, there must be a Spirituality in Man.

I suppose both positions granted. The Reader admits the reality of the power, agency, or mode of Being expressed in the term, Spirit; and the actual existence of a Will. He sees clearly, that the idea of the former is necessary to the conceivability of the latter; and that, vice versá, in asserting the fact of the latter he presumes and instances the truth of the former—just as in our common and received Systems of Natural Philosophy, the Being of imponderable Matter is assumed to render the lode-stone intelligible, and the Fact of the lode-stone adduced to prove the reality of imponderable Matter.

In short, I suppose the reader, whom I now invite to the third and last division of the work, already disposed to reject for himself and his human brethren the insidious title of "Nature's noblest animal," or to retort it as the unconscious irony of the Epicurean poet on the animalizing tendency of his own philosophy. I suppose him convinced, that there is more in man than can be rationally referred to the life of Nature and the mechanism of Organization; that he has a will not included in this mechanism; and that the Will is in an especial and pre-eminent sense the spiritual part of our Humanity.

Unless, then, we have some distinct notion of the Will, and some acquaintance with the prevalent errors respecting the same, an insight into the nature of Spiritual Religion is scarcely possible; and our reflections on the particular truths and evidences of a Spiritual State will remain obscure, perplexed, and unsafe. To place my reader on this requisite vantage-ground, is the purpose of the following exposition.

We have begun, as in geometry, with defining our Terms; and we proceed, like the Geometricians, with stating our postulates; the difference being, that the postulates of Geometry no man can deny, those of Moral Science are such as no good man will deny. For it is not in our power to disclaim our nature, as sentient beings; but it is in our power to disclaim our nature as moral beings.[65] It is possible (barely possible, I admit) that a man may have remained ignorant or unconscious of the Moral Law within him: and a man need only persist in disobeying the Law of Conscience to make it possible for himself to deny its existence, or to reject or repel it as a phantom of Superstition. Were it otherwise, the Creed would stand in the same relation to Morality as the multiplication table.

This then is the distinction of Moral Philosophy—not that I begin with one or more assumptions: for this is common to all science; but—that I assume a something, the proof of which no man can give to another, yet every man may find for himself. If any man assert, that he can not find it, I am bound to disbelieve him. I cannot do otherwise without unsettling the very foundations of my own moral nature. For I either find it as an essential of the Humanity common to him and me: or I have not found it at all, except as an hypochondriast finds glass legs. If, on the other hand, he will not find it, he excommunicates himself. He forfeits his personal rights, and becomes a Thing: that is, one who may rightfully be employed, or used as[66] means to an end, against his will, and without regard to his interest.

All the significant objections of the Materialist and Necessitarian are contained in the term, Morality, all the objections of the infidel in the term, Religion. The very terms, I say, imply a something granted, which the Objection supposes not granted. The term presumes what the objection denies, and in denying presumes the contrary. For it is most important to observe, that the reasoners on both sides commence by taking something for granted, our assent to which they ask or demand: that is, both set off with an Assumption in the form of a Postulate. But the Epicurean assumes what according to himself he neither is nor can be under any obligation to assume, and demands what he can have no right to demand: for he denies the reality of all moral Obligation, the existence of any Right. If he use the words, Right and Obligation, he does it deceptively, and means only Power and Compulsion. To overthrow the Faith in aught higher or other than Nature and physical Necessity, is the very purpose of his argument. He desires you only to take for granted, that all reality is included in Nature, and he may then safely defy you to ward off his conclusion—that nothing is excluded!

But as he cannot morally demand, neither can he rationally expect, your assent to this premiss: for he cannot be ignorant, that the best and greatest of men have devoted their lives to the enforcement of the contrary, that the vast majority of the human race in all ages and in all nations have believed in the contrary; and there is not a language on earth, in which he could argue, for ten minutes, in support of his scheme, without sliding into words and phrases, that imply the contrary. It has been said, that the Arabic has a thousand names for a lion; but this would be a trifle compared with the number of superfluous words and useless synonyms that would be found in an Index Expurgatorius of any European dictionary constructed on the principles of a consistent and strictly consequential Materialism.

The Christian likewise grounds his philosophy on assertions; but with the best of all reasons for making them—namely, that he ought so to do. He asserts what he can neither prove, nor account for, nor himself comprehend; but with the strongest inducements, that of understanding thereby whatever else it most concerns him to understand aright. And yet his assertions have nothing in them of theory or hypothesis; but are in immediate reference to three ultimate facts; namely, the Reality of the law of conscience; the existence of a responsible will, as the subject of that law; and lastly, the existence of Evil—of Evil essentially such, not by accident of outward circumstances, not derived from its physical consequences, nor from any cause, out of itself. The first is a Fact of Consciousness; the second a Fact of Reason necessarily concluded from the first; and the third a Fact of History interpreted by both.

Omnia exeunt in mysterium, says a schoolman; that is, There is nothing, the absolute ground of which is not a Mystery. The contrary were indeed a contradiction in terms: for how can that, which is to explain all things, be susceptible of an explanation? It would be to suppose the same thing first and second at the same time.

If I rested here, I should merely have placed my Creed in direct opposition to that of the Necessitarians, who assume (for observe both Parties begin in an Assumption, and cannot do otherwise) that motives act on the Will, as bodies act on bodies; and that whether mind and matter are essentially the same, or essentially different, they are both alike under one and the same law of compulsory Causation. But this is far from exhausting my intention. I mean at the same time to oppose the disciples of Shaftesbury and those who, substituting one Faith for another, have been well called the pious Deists of the last century, in order to distinguish them from the Infidels of the present age, who persuade themselves, (for the thing itself is not possible) that they reject all Faith. I declare my dissent from these too, because they imposed upon themselves an idea for a fact: a most sublime idea indeed, and so necessary to human nature, that without it no virtue is conceivable: but still an idea. In contradiction to their splendid but delusory tenets, I profess a deep conviction that man was and is a fallen creature, not by accidents of bodily constitution, or any other cause, which human wisdom in a course of ages might be supposed capable of removing; but as diseased in his Will, in that Will which is the true and only strict synonime of the word, I, or the intelligent Self. Thus at each of these two opposite roads (the philosophy of Hobbes and that of Shaftesbury), I have placed a directing post, informing my fellow-travellers, that on neither of these roads can they see the Truths to which I would direct their attention.

But the place of starting was at the meeting of four roads, and one only was the right road. I proceed, therefore, to preclude the opinion of those likewise, who indeed agree with me as to the moral Responsibility of man in opposition to Hobbes and the Anti-Moralists, and that he is a fallen creature, essentially diseased, in opposition to Shaftesbury and the misinterpreters of Plato; but who differ from me in exaggerating the diseased weakness of the Will into an absolute privation of all Freedom, thereby making moral responsibility, not a mystery above comprehension, but a direct contradiction, of which we do distinctly comprehend the absurdity. Among the consequences of this doctrine, is that direful one of swallowing up all the attributes of the Supreme Being in the one Attribute of infinite Power, and thence deducing that things are good and wise because they were created, and not created through Wisdom and Goodness. Thence too the awful Attribute of Justice is explained away into a mere right of absolute Property; the sacred distinction between things and persons is erased; and the selection of persons for virtue and vice in this life, and for eternal happiness or misery in the next, is represented as the result of a mere Will, acting in the blindness and solitude of its own Infinity. The title of a work written by the great and pious Boyle is "Of the Awe, which the human Mind owes to the Supreme Reason." This, in the language of these gloomy doctors, must be translated into—"The horror, which a Being capable of eternal Pleasure or Pain is compelled to feel at the idea of an Infinite Power, about to inflict the latter on an immense majority of human Souls, without any power on their part either to prevent it or the actions which are (not indeed its causes but) its assigned signals, and preceding links of the same iron chain!"

Against these tenets I maintain, that a Will conceived separately from Intelligence is a Non-entity and a mere phantasm of abstraction; and that a Will, the state of which does in no sense originate in its own act, is an absolute contradiction. It might be an Instinct, an Impulse, a plastic Power, and, if accompanied with consciousness, a Desire; but a Will it could not be. And this every human being knows with equal clearness, though different minds may reflect on it with different degrees of distinctness; for who would not smile at the notion of a rose willing to put forth its buds and expand them into flowers? That such a phrase would be deemed a poetic licence proves the difference in the things: for all metaphors are grounded on an apparent likeness of things essentially different. I utterly disclaim the notion, that any human Intelligence, with whatever power it might manifest itself, is alone adequate to the office of restoring health to the Will: but at the same time I deem it impious and absurd to hold, that the Creator would have given us the faculty of Reason, or that the Redeemer would in so many varied forms of argument and persuasion have appealed to it, if it had been either totally useless or wholly impotent. Lastly, I find all these several Truths reconciled and united in the belief, that the imperfect human understanding can be effectually exerted only in subordination to, and in a dependent alliance with, the means and aidances supplied by the All-perfect and Supreme Reason; but that under these conditions it is not only an admissible, but a necessary, instrument of bettering both ourselves and others.

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We may now proceed to our reflections on the Spirit of Religion. The first three or four Aphorisms I have selected from the Theological Works of Dr. Henry More, a contemporary of Archbishop Leighton, and like him, holden in suspicion by the Calvinists of that time as a Latitudinarian and Platonizing Divine, and who probably, like him, would have been arraigned as a Calvinist by the Latitudinarians (I cannot say, Platonists) of this day, had the suspicion been equally groundless. One or two I have ventured to add from my own Reflections. The purpose, however, is the same in all—that of declaring, in the first place, what Spiritual Religion is not, what is not a Religious Spirit, and what are not to be deemed influences of the Spirit. If after these declaimers I shall without proof be charged by any with renewing or favouring the errors of the Familists, Vanists, Seekers, Behmenists, or by whatever other names Church History records the poor bewildered Enthusiasts, who in the swarming time of our Republic turned the facts of the Gospel into allegories, and superseded the written ordinances of Christ by a pretended Teaching and sensible Presence of the Spirit, I appeal against them to their own consciences, as wilful slanderers. But if with proof, I have in these Aphorisms signed and sealed my own condemnation.

"These things I could not forbear to write. For the Light within me, that is, my Reason and Conscience, does assure me, that the Ancient and Apostolic Faith according to the historical meaning thereof, and in the literal sense of the Creed, is solid and true: and that Familism[67] in its fairest form and under whatever disguise, is a smooth tale to seduce the simple from their Allegiance to Christ."

Henry More.[68]

[65] In a leaf of corrections to the text of the first edition Coleridge directed that "prerogative as moral beings" should be read here. The correction seems to have been overlooked by Coleridge's editors.—Ed.

[66] On this principle alone is it possible to justify capital, or ignominious punishments (or indeed any punishment not having the reformation of the Criminal, as one of its objects). Such punishments, like those inflicted on Suicides, must be regarded as posthumous: the wilful extinction of the moral and personal life being, for the purposes of punitive Justice, equivalent to a wilful destruction of the natural life. If the speech of Judge Burnet to the horse-stealer (You are not hanged for stealing a horse; but, that horses may not be stolen) can be vindicated at all, it must be on this principle; and not on the all-unsettling scheme of Expedience, which is the anarchy of Morals.

[67] The religion of the Dutch sect called the "Family of Love," originated by Henry Nicholas about 1540.—Ed.

[68] More's 'Mystery of Godliness.'—Ed.