But though I speak of the body as inert in itself, and necessarily allied to matter, yet this declaration must not be understood as militating against the christian doctrine of the resurrection of the body. In its grosser form, the thought is not to be admitted, for 'flesh and blood cannot inherit the kingdom of God,' but that the body, without losing its consciousness and individuality, may be subjected by the illimitable power of omnipotence, to a sublimating process, so as to be rendered compatible with spiritual association, is not opposed to reason, in its severe abstract exercises, while in attestation of this exhilarating belief, there are many remote analogies in nature exemplifying the same truth, while it is in the strictest accordance with that final dispensation, which must, as christians, regulate all our speculations. I proceed now to say, that
If the postulate be thus admitted, that one mind influencing two bodies, would only involve a diversity of operations, but in reality be one in essence; or otherwise as an hypothetical argument, illustrative of truth, if one preeminent mind, or spiritual subsistence, unconnected with matter, possessed an undivided and sovereign dominion over two or more disembodied minds, so as to become the exclusive source of all their subtlest volitions and exercises, the unity, however complex the modus of its manifestation, would be fully established; and this principle extends to Deity itself, and shows the true sense, as I conceive, in which Christ and the Father are one.
In continuation of this reasoning, if God who is light, the Sun of the moral world, should in his union of infinite wisdom, power, and goodness, and from all eternity, have ordained that an emanation from himself,—for aught we know, an essential emanation, as light is inseparable from the luminary of day—should not only have existed in his Son, in the fulness of time to be united to a mortal body, but that a like emanation from himself, also perhaps essential, should have constituted the Holy Spirit, who, without losing his ubiquity, was more especially sent to this lower earth, by the Son, at the impulse of the Father, then in the most comprehensive sense, God, and his Son Jesus Christ, and the Holy Ghost, are ONE. 'Three persons in one God,' and thus form the true Trinity in Unity.
To suppose that more than one independent power, or governing mind, exists in the whole universe, is absolute Polytheism, against which the denunciations of all the Jewish and Christian canonical books were directed. And if there be but ONE directing MIND, that mind is God! operating however, in three persons, according to the direct and uniform declarations of that inspiration which 'brought life and immortality to light.' Yet this divine doctrine of the Trinity is to be received, not because it is or can be clear to finite apprehension, but, in reiteration of the argument, because the Scriptures, in their unsophisticated interpretation expressly state it. The Trinity, therefore, from its important aspects, and biblical prominence, is the grand article of faith, and the foundation of the whole christian system.
Who can say, as Christ and the Holy Ghost proceeded from, and are still one with the Father, and as all the disciples of Christ derive their fulness from him, and, in spirit, are inviolately united to him as a branch is to the vine, who can say, but that in one view, what was once mysteriously separated, may as mysteriously, be re-combined, and, without interfering with the everlasting Trinity, and the individuality of the spiritual and seraphic orders, the Son at the consummation of all things, deliver up his mediatorial kingdom to the Father, and God, in some peculiar and infinitely sublime sense, become all in all! God love you,
S. T. Coleridge."[83]
In a former page, Mr. Coleridge has been represented as entertaining sentiments in early life, approaching to, though not identified with, those of Unitarians; on his return to Bristol, in the year 1807, a complete reverse had taken place in his theological tenets. Reflection and reading, particularly the bible, had taught him, as he said, the unstable foundation on which Unitarians grounded their faith; and in proportion as orthodox sentiments acquired an ascendancy in his mind, a love of truth compelled him to oppose his former errors, and stimulated him, by an explicit declaration of his religious views, to counteract those former impressions, which his cruder opinions had led him once so strenuously to enforce on all around.
The editor of Mr. Coleridge's "Table Tails," has conferred an important benefit on the public, by preserving so many of his familiar conversations, particularly those on the important subject of Unitarianism. Few men ever poured forth torrents of more happily-expressed language, the result of more matured reflection, in his social intercourse, than Mr. Coleridge; and at this time, the recollection is accompanied with serious regret, that I allowed to pass unnoticed so many of his splendid colloquies, which, could they be recalled, would exhibit his talents in a light equally favourable with his most deliberately-written productions.
I did indeed take notes of one of his conversations, on his departure from a supper party, and which I shall subjoin, because the confirmed general views, and individual opinions of so enlarged a mind must command attention; especially when exercised on subjects intrinsically important. I however observe, that my sketch of the conversation must be understood as being exceedingly far from doing justice to the original.
At this time I was invited to meet Mr. Coleridge with a zealous Unitarian minister. It was natural to conclude, that such uncongenial, and, at the same time, such inflammable materials would soon ignite. The subject of Unitarianism having been introduced soon after dinner, the minister avowed his sentiments, in language that was construed into a challenge, when Mr. Coleridge advanced at once to the charge, by saying "Sir, you give up so much, that the little you retain of Christianity is not worth keeping." We looked in vain for a reply. After a manifest internal conflict, the Unitarian minister very prudently allowed the gauntlet to remain undisturbed. Wine he thought more pleasant than controversy.