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

by Samuel Taylor Coleridge

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.