Kitabı oku: «The Literary Remains of Samuel Taylor Coleridge, Volume 3», sayfa 12

In all men and in all works of great genius the characteristic fault will be found in the characteristic excellence. Thus in Taylor, fulness, overflow, superfluity. His arguments are a procession of all the nobles and magnates of the land in their grandest, richest, and most splendid paraphernalia: but the total impression is weakened by the multitudes of lacqueys and ragged intruders running in and out between the ranks. As far as the Westminster divines were the antagonists to be answered – and with the exception of these, and those who like Baxter, Calamy, and Bishop Reynolds, contended for a reformation or correction only of the Church Liturgy, there were none worth answering, – the question was, not whether the use of one and the same set of prayers on all days in all churches was innocent, but whether the exclusive imposition of the same was comparatively expedient and conducive to edification?

Let us not too severely arraign the judgment or the intentions of the good men who determined for the negative. If indeed we confined ourselves to the comparison between our Liturgy, and any and all of the proposed substitutes for it, we could not hesitate: but those good men, in addition to their prejudices, had to compare the lives, the conversation, and the religious affections and principles of the prelatic and anti-prelatic parties in general.

And do not we ourselves now do the like? Are we not, and with abundant reason, thankful that Jacobinism is rendered comparatively feeble and its deadly venom neutralized, by the profligacy and open irreligion of the majority of its adherents? Add the recent cruelties of the Star Chamber under Laud; – (I do not say the intolerance; for that which was common to both parties, must be construed as an error in both, rather than a crime in either); – and do not forget the one great inconvenience to which the prelatic divines were exposed from the very position which it was the peculiar honor of the Church of England to have taken and maintained, namely, the golden mean; – (for in consequence of this their arguments as Churchmen would often have the appearance of contrasting with their grounds of controversy as Protestants,) – and we shall find enough to sanction our charity as brethren, without detracting a tittle from our loyalty as members of the established Church.

As to this Apology, the victory doubtless remains with Taylor on the whole; but to have rendered it full and triumphant, it would have been necessary to do what perhaps could not at that time, and by Jeremy Taylor, have been done with prudence; namely, not only to disprove in part, but likewise in part to explain, the alleged difference of the spiritual fruits in the ministerial labors of the high and low party in the Church, – (for remember that at this period both parties were in the Church, even as the Evangelical, Reformed and Pontifical parties before the establishment of a schism by the actually schismatical Council of Trent,) – and thus to demonstrate that the differences to the disadvantage of the established Church, as far as they were real, were as little attributable to the Liturgy, as the wound in the heel of Achilles to the shield and breast-plate which his immortal mother had provided for him from the forge divine.

Ib. s. lxxxvi. p. 361.

That the Apostles did use the prayer their Lord taught them, I think needs not much be questioned.

Ad contra, see above. But that they did not till the siege of Jerusalem deviate unnecessarily from the established usage of the Synagogue is beyond rational doubt. We may therefore safely maintain that a set form was sanctioned by Apostolic practice; though the form was probably settled after the converts from Paganism began to be the majority of Christians.

Ib. s. lxxxvii. p. 361.

Now that they tied themselves to recitation of the very words of Christ's prayer pro loco et tempore, I am therefore easy to believe, because I find they were strict to a scruple in retaining the sacramental words which Christ spake when he instituted the blessed Sacrament.

Not a case in point. Besides it assumes the controverted sense of as "in these words" versus "to this purport." Grotius and Lightfoot, however, have settled this dispute by proving that the Lord's prayer is a selection of prayers from the Jewish ritual: and a most happy and valuable inference against novelties obtruded for novelty's sake does Grotius draw from this fact. When I consider the manner in which the Jews usually quoted or referred to particular passages of Scripture, it does not seem altogether improbable that the several articles of the Oratio Dominica might have been the initial sentences of several prayers; but I have not the least doubt that by the loud utterance of the My God! my God! why hast thou forsaken me? our blessed Redeemer referred to and recalled to John and Mary that most wonderful and prophetic twenty-second Psalm. And what a glorious light does not this throw on the whole scene of the crucifixion, and in what additional loveliness does it not present the god-like character of the crucified Son of Man! With the very facts before them, of which the former and larger portion of the Psalm referred to resembles a detailed history rather than a prophecy, – with what force, and with what lively consolation and infusion of stedfast hope and faith, when all human grounds of hope had sunk from under them, must not the obvious and inevitable inference have flashed on the convictions of the holy mother and the beloved disciple! "If all we now behold was pre-ordained and so distinctly predicted; if the one mournful half of the prophecy has been so entirely and minutely fulfilled, after so great a lapse of ages, dare we, can we, doubt for a moment that the glorious remainder will with equal fidelity be accomplished?" Thus to his very last moments did our Lord (setting as it beseemed the sun of righteousness to set) manifest with a wider and wider face of glory his self-oblivious love. In the act he was offering, he himself was a sacrifice of love for the whole creation; and yet the cup overflowed into particular streams; first, for his enemies, his persecutors, and murderers; then for his friends and humanly nearest relative; Woman, behold thy son! O what a transfer! Nor does the proposed interpretation preclude any inward and mysterious sense of the words My God! my God! – though I confess I have never yet met with a single plausible resolution of the words into any one of the mysteries of the Trinity, or the Incarnation, or the Passion. Nay, were there any necessity for supposing such an allusion, which there is not, the obvious interpretation would, I fear, too dangerously favor the heresy of those who divided and severed the divinity from the humanity; so that not the incarnate God, very God of very God, would have atoned for us on the cross, but the incarnating man; a heresy which either denies or reduces to an absurdity the whole doctrine of redemption, that is, Christianity itself, which rests on the two articles of faith; first, the necessity, and secondly, the reality of a Redeemer – both articles alike incompatible with redemption by a mere man.

Ib. s. lxxxviii. p. 362.

And I the rather make the inference from the preceding argument because of the cognation one hath with the other; for the Apostles did also in the consecration of the Eucharist use the Lord's Prayer; and that together with the words of institution was the only form of consecration, saith St. Gregory; and St. Jerome affirms, that the Apostles, by the command of their Lord, used this prayer in the benediction of the elements.

This section is an instance of impolitic management of a cause, into which Jeremy Taylor was so often seduced by the fertility of his intellect and the opulence of his erudition. An antagonist by exposing the improbability of the tradition, (and most improbable it surely is), and the little credit due to Saint Gregory and Saint Jerome (not forgetting a Miltonic sneer at their saintship), might draw off the attention from the unanswerable parts of Taylor's reasoning and leave an impression of his having been confuted.

Ib. s. lxxxix. p. 362.

But besides this, when the Apostles had received great measures of the spirit, and by their gift of prayer composed more forms for the help and comfort of the Church, &c.

Who would not suppose, that the first two lines were an admitted point of history, instead of a bare conjecture in the form of a bold assertion? O, dearest man! so excellent a cause did not need such Bellarminisms.

Ib. p. 363.

And the Fathers of the Council of Antioch complain against Paulus Samosatenus, quod Psalmos et cantus, qui ad Domini nostri Jesu Christi honorem decantari solent, tanquam recentiores, et a viris recentioris memorioe editos, exploserit.

This Sam-in-satin-hose, or Paul, the same-as-Satan-is, might, I think, have found his confutation in Pliny's Letter to Trajan. Carmen Christo, quasi Deo, dicere secum invicem.

Ib. s. xc. p. 364.

Which together with the the lectionarium of the Church, the books of the Apostles and Prophets spoken of by Justin Martyr, and said to be used in the Christian congregations, are the constituent parts of liturgy.

An ingenious but not tenable solution of Justin Martyr's which were presumably a Gospel not the same, and yet so nearly the same, as our Matthew, that its history and character involve one of the hardest problems of Christian antiquity. By the by, one cause of the small impression – (small in proportion to their vast superiority in knowledge and genius) – which Jeremy Taylor and his compeers made on the religious part of the community by their controversial writings during the life of Charles I is to be found in their undue predilection for Patristic learning and authority. This originated in the wish to baffle the Papists at their own weapons; but it could not escape notice, that the latter, though regularly beaten, were yet not so beaten, but that they always kept the field: and when the same mode of warfare was employed against the Puritans, it was suspected as Papistical.

Ib. s. xci. pp. 364-5.

For the offices of prose we find but small mention of them in the very first time, save only in general terms, and that such there were, and that St. James, St. Mark, St. Peter, and others of the Apostles and Apostolical men, made Liturgies; and if these which we have at this day were not theirs, yet they make probation that these Apostles left others, or else they were impudent people that prefixed their names so early, and the Churches were very incurious to swallow such a bole, if no pretension could have been reasonably made for their justification.

A rash and dangerous argument. 1810.

A many-edged weapon, which might too readily be turned against the common faith by the common enemy. For if these Liturgies were rightly attributed to St. James, St. Mark, St. Peter, and others of the Apostles and Apostolical men, how could they have been superseded? How could the Church have excluded them from the Canon? But if falsely, and yet for a time and at so early an age generally believed to have been composed by St. James and the rest, it is to be feared that the difference will not stop at the point to which Paul of Samosata carried it; – a fearful consideration for a Christian of the Grotian and Paleyan school. It would not, however, shake my nerves, I confess. The Epistles of St. Paul, and the Gospel, Epistles, and Apocalypse of St. John, contain an evidence of their authenticity, which no uncertainty of ecclesiastic history, no proof of the frequency and success of forgery or ornamental titles (as the Wisdom of Solomon) mistaken for matter of fact, can wrest from me; and with these for my guides and sanctions, what one article of Christian faith could be taken from me, or even unsettled? It seems to me, as it did to Luther, incomparably more probable that the eloquent treatise, entitled an Epistle to the Hebrews, was written by Apollos than by Paul; and what though it was written by neither? It is demonstrable that it was composed before the siege of Jerusalem and the destruction of the Temple; and scarcely less satisfactory is the internal evidence that it was composed by an Alexandrian. These two data are sufficient to establish the fact, that the Pauline doctrine at large was common to all Christians at that early period, and therefore the faith delivered by Christ. And this is all I want; nor this for my own assurance, but as arming me with irrefragable arguments against those psilanthropists who as falsely, as arrogantly, call themselves Unitarians, on the one hand; and against the infidel fiction, that Christianity owes its present shape to the genius and rabbinical cabala of Paul on the other: while at the same time it weakens the more important half of the objection to, or doubt concerning, the authenticity of St. Peter's Epistles. To this too I attach a high controversial value (for the beauty and excellence of the Epistles themselves are not affected by the question); and I receive them as authentic, for they have all the circumstantial evidence that I have any right to expect. But I feel how much more genial my conviction would become, should I discover, or have pointed out to me, any positive internal evidence equivalent to that which determines the date of the Epistle to the Hebrews, or even to that which leaves no doubt on my mind that the writer was an Alexandrian Jew. This, my dear Lamb, is one of the advantages which the previous evidence supplied by the reason and the conscience secures for us. We learn what in its nature passes all understanding, and what belongs to the understanding, and on which, therefore, the understanding may and ought to act freely and fearlessly: while those who will admit nothing above the understanding which in its nature has no legitimate object but history and outward phœnomena, stand in slavish dread like a child at its house of cards, lest a single card removed may endanger the whole foundationless edifice. 1819.

Ib. s. xcii. p. 365.

Now here dear Jeremy Taylor begins to be himself again; for with all his astonishing complexity, yet versatile agility, of powers, he was too good and of too catholic a spirit to be a good polemic. Hence he so continually is now breaking, now varying, the thread of the argument: and hence he is so again and again forgetting that he is reasoning against an antagonist, and falls into conversation with him as a friend, – I might almost say, into the literary chit-chat and un with holding frankness of a rich genius whose sands are seed-pearl. Of his controversies, those against Popery are the most powerful, because there he had subtleties and obscure reading to contend against; and his wit, acuteness, and omnifarious learning found stuff to work on. Those on Original Sin are the most eloquent. But in all alike it is the digressions, overgrowths, parenthetic obiter et in transitu sentences, and, above all, his anthropological reflections and experiences – (for example, the inimitable account of a religious dispute, from the first collision to the spark, and from the spark to the world in flames, in his Dissuasive from Popery), – these are the costly gems which glitter, loosely set, on the chain armour of his polemic Pegasus, that expands his wings chiefly to fly off from the field of battle, the stroke of whose hoof the very rock cannot resist, but beneath the stroke of which the opening rock sends forth a Hippocrene. The work in which all his powers are confluent, in which deep, yet gentle, the full stream of his genius winds onward, and still forming peninsulas in its winding course – distinct parts that are only not each a perfect whole – or in less figurative style – (yet what language that does not partake of poetic eloquence can convey the characteristics of a poet and an orator?) – the work which I read with most admiration, but likewise with most apprehension and regret, is the Liberty of Prophesying.

If indeed, like some Thessalian drug, or the strong herb of Anticyra,

– – that helps and harms,

Which life and death have sealed with counter charms —

it could be administered by special prescription, it might do good service as a narcotic for zealotry, or a solvent for bigotry.

The substance of the preceding tract may be comprised as follows:

1. During the period immediately following our Lord's Ascension, or the so called Apostolic age, all the gifts of the Spirit, and of course the gift of prayer, as graces bestowed, not merely or principally for the benefit of the Apostles and their contemporaries, but likewise and eminently for the advantage of all after-ages, and as means of establishing the foundations of Christianity, differed in kind, degree, mode, and object, from those ordinary graces promised to all true believers of all times; and possessed a character of extraordinary partaking of the nature of miracles, to which no believer under the present and regular dispensations of the Spirit can make pretence without folly and presumption.

2. Yet it is certain that even the first miraculous gifts and graces bestowed on the Apostles themselves supervened on, but did not supersede, their natural faculties and acquired knowledge, nor enable them to dispense with the ordinary means and instruments of cultivating the one, and applying the other, by study, reading, past experience, and whatever else Providence has appointed for all men as the conditions and efficients of moral and intellectual progression. The capabilities of deliberating, selecting, and aptly disposing of our thoughts and works are God's good gifts to man, which the superadded graces of the Spirit, vouchsafed to Christians, work on and with, call forth and perfect. Therefore deliberation, selection, and method become duties, inasmuch as they are the bases and recipients of the Spirit, even as the polished crystal is of the light. But if the Prophets and Apostles did not (as Taylor demonstrates that they did not) find in miraculous aids any such infusions of light as precluded or rendered superfluous the exertion of their natural faculties and personal attainments, then a fortiori not the possessors or legatees of the ordinary graces bequeathed by Christ to his Church as the usufructuary property of all its members; and he who wilfully lays aside all premeditation, selection, and ordonnance, that he may enter unprepared on the highest and most awful function of the soul, – that of public prayer, – is guilty of no less indecency and irreverence than if, having to present a petition as the representative of a community before the throne, he purposely put off his seemly garments in order to enter into the presence of the monarch naked or in rags: and expects no less an absurdity than to become a passive automaton, in which the Holy Spirit is to play the ventriloquist.

3. If, then, each congregation is to receive a prepared form of prayer from its head or minister, why not rather from the collective wisdom of the Church represented in the assembled heads and spiritual Fathers?

4. This is admitted by implication by the Westminster Assembly. But they are not contented with the existing form, and therefore substitute for it a Directory as the fruits of their meditations and counsels. The whole question, then, is now reduced to the comparative merits and fitness of the Directory and the book of Common Prayer; and how complete the victory of the latter, how glaring the defects, how many the deficiencies, of the former, Jeremy Taylor evinces unanswerably.

Such is the substance of this Tract. What the author proposed to prove he has satisfactorily proved.

The faults of the work are:

1. The intermixture of weak and strong arguments, and the frequent interruption of the stream of his logic by doubtful, trifling, and impolitic interruptions; arguments resting in premisses denied by the antagonists, and yet taken for granted; in short, appendages that cumber, accessions that subtract, and confirmations that weaken: —

2. That he commences with a proper division of the subject into two distinct branches, that is, extempore prayer as opposed to set forms, and, The Directory, as prescribing a form opposed to the existing Liturgy; but that in the sequel he blends and confuses and intermingles one with the other, and presses most and most frequently on the first point, which a vast majority of the party he is opposing had disowned and reprobated no less than himself, and which, though easiest to confute, scarcely required confutation.

Discourse of the Liberty of Prophesying, with its Just Limits and Temper

Epistle Dedicatory, p. cccciii.

And first I answer, that whatsoever is against the foundation of faith is out of the limits of my question, and does not pretend to compliance or toleration.

But as all truths hang together, what error is there which may not be proved to be against the foundation of faith? An inquisitor might make the same code of toleration, and in the next moment light the faggots around a man who had denied the infallibility of Pope and Council.

Ib. p. ccccxxix.

Indeed if by a heresy we mean that which is against an article of creed, and breaks part of the covenant made between God and man by the mediation of Jesus Christ, I grant it to be a very grievous crime, a calling God's veracity into question, &c.

How can he be said to question God's veracity, whose belief is that God never declared it, – who perhaps disbelieves it, because he thinks it opposite to God's honor? For example: – Original sin, in the literal sense of the article, was held by both Papists and Protestants (with exception of the Socinians) as the fundamental article of Christianity; and yet our Jeremy Taylor himself attacked and reprobated it. Why? because he thought it dishonored God. Why may not another man believe the same of the Incarnation, and affirm that it is equal to a circle assuming the essence of a square, and yet remaining a circle? But so it is; we spoil our cause, because we dare not plead it in toto; and a half truth serves for a proof of the opposite falsehood. Jeremy Taylor dared not carry his argument into all its consequences.

Liberty of Prophesying

S. i. p. 443.

Of the nature of faith, and that its duty is completed in believing the articles of the Apostle's creed.

This section is for the most part as beautifully written as it was charitably conceived; yet how vain the attempt! Jeremy Taylor ought to have denied that Christian faith is at all intellectual primarily, but only probably; as, cœcteris paribus, it is probable that a man with a pure heart will believe an intelligent Creator. But the faith resides in the predisposing purity of heart, that is, in the obedience of the will to the uncorrupted conscience. For take Taylor's instances; and I ask whether the words or the sense be meant? Surely the latter. Well then, I understand, and so did the dear Bishop, by these texts the doctrine of a Redeemer, who by his agonies of death actually altered the relations of the spirits of all men to their Maker, redeemed them from sin and death eternal, and brought life and immortality into the world. But the Socinian uses the same texts; and means only that a good and gifted teacher of pure morality died a martyr to his opinions, and by his resurrection proved the possibility of all men rising from the dead. He did nothing; – he only taught and afforded evidence. Can two more diverse opinions be conceived? God here; mere man there. Here a redeemer from guilt and corruption, and a satisfaction for offended holiness; there a mere declarer that God imputed no guilt wherever, with or without Christ, the person had repented of it. What could Jeremy Taylor say for the necessity of his sense (which is mine) but what might be said for the necessity of the Nicene Creed? And then as to Rom. x. 9, how can the text mean any thing, unless we know what St. Paul implied in the words the Lord Jesus. From other parts of his writings we know that he meant by the word Lord his divinity or at least essential superhumanity. But the Socinian will not allow this; or, allowing it, denies St. Paul's authority in matters of speculative faith. As well then might I say, it is sufficient for you to believe and repeat the words forte miles reddens; and though one of you mean by it "Perhaps I may be balloted for the militia," and the other understands it to mean, that "Reading is forty miles from London," you are still co-symbolists and believers! While a third person may say, I believe, but do not comprehend, the words; that is, I believe that the person who first used them meant something that is true, – what I do not know; that is, I believe his veracity.

O! had this work been published when Charles I, Archbishop Laud, whose chaplain Taylor was, and the other Star Chamber inquisitors, were sentencing Prynne, Bastwick, Leighton, and others, to punishments that have left a brand-mark on the Church of England, the sophistry might have been forgiven for the sake of the motive, which would then have been unquestionable. Or if Jeremy Taylor had not in effect retracted after the Restoration; – if he had not, as soon as the Church had gained its power, most basely disclaimed and disavowed the principle of toleration, and apologized for the publication by declaring it to have been a ruse de guerre, currying pardon for his past liberalism by charging, and most probably slandering, himself with the guilt of falsehood, treachery, and hypocrisy, his character as a man would at least have been stainless. Alas, alas, most dearly do I love Jeremy Taylor; most religiously do I venerate his memory! But this is too foul a blotch of leprosy to be forgiven. He who pardons such an act in such a man partakes of its guilt.

Ib. s. vii. p. 346-7.

In the pursuance of this great truth, the Apostles, or the holy men, their contemporaries and disciples, composed a creed to be a rule of faith to all Christians; as appears in Irenæus, Tertullian, St. Cyprian, St. Austin, Ruffinus, and divers others; which creed, unless it had contained all the entire object of faith, and the foundation of religion, &c.

Jeremy Taylor does not appear to have been a critical scholar. His reading had been oceanic; but he read rather to bring out the growths of his own fertile and teeming mind than to inform himself respecting the products of those of other men. Hence his reliance on the broad assertions of the Fathers; yet it is strange that he should have been ignorant that the Apostles' Creed was growing piecemeal for several centuries.

Ib. p. 447.

All catechumens in the Latin Church coming to baptism were interrogated concerning their faith, and gave satisfaction on the recitation of this Creed.

I very much doubt this, and rather believe that our present Apostles' Creed was no more than the first instruction of the catechumens prior to baptism; and (as I conclude from Eusebius) that at baptism they professed a more mysterious faith; – the one being the milk, the other the strong meat. Where is the proof that Tertullian was speaking of this Creed? Eusebius speaks in as high terms of the Symbolum Fidei, and, defending himself against charges of heresy, says, "Did I not at my baptism, in the Symbolum Fidei, declare my belief in Christ as God and the co-eternal Word?" The true Creed it was impiety to write down; but such was never the case with the present or initiating Creed. Strange, too, that Jeremy Taylor, who has in this very work written so divinely of tradition, should assume as a certainty that this Creed was in a proper sense Apostolic. Is then the Creed of greater authority than the inspired Scriptures? And can words in the Creed be more express than those of St. Paul to the Colossians, speaking of Christ as the creative mind of his Father, before all worlds, begotten before all things created?

Ib. s. x. p. 449.

This paragraph is indeed a complexion, as Taylor might call it, of sophisms. Thus; – unbelief from want of information or capacity, though with the disposition of faith, is confounded with disbelief. The question is not, whether it may not be safe for a man to believe simply that Christ is his Saviour, but whether it be safe for a man to disbelieve the article in any sense which supposes an essential supra-humanity in Christ, – any sense that would not have been equally applicable to John, had God chosen to raise him instead of his cousin?

Ib. s. xi. p. 450.

Neither are we obliged to make these Articles more particular and minute than the Creed. For since the Apostles, and indeed our blessed Lord himself, promised heaven to them who believed him to be the Christ that was to come into the world, and that he who believes in him should be partaker of the resurrection and life eternal, he will be as good as his word. Yet because this article was very general, and a complexion rather than a single proposition, the Apostles and others our Fathers in Christ did make it more explicit: and though they have said no more than what lay entire and ready formed in the bosom of the great Article, yet they made their extracts to great purpose and absolute sufficiency; and therefore there needs no more deductions or remoter consequences from the first great Article than the Creed of the Apostles.

Most true; but still the question returns, what was meant by the phrase the Christ? Contraries cannot both be true. The Christ could not be both mere man and incarnate God. One or the other must believe falsely on this great key-stone of all the intellectual faith in Christianity. For so it is; alter it, and everything alters; as is proved in Trinitarianism and Socinianism. No two religions can be more different; – I know of no two equally so.

Ib. s. xii. p. 451.

The Church hath power to intend our faith, but not to extend it; to make our belief more evident, but not more large and comprehensive.

This and the preceding pages are scarcely honest. For Jeremy Taylor begins with admitting that the Creed might have been composed by others. He has no proof of that most absurd fable of the twelve Apostles clubbing to make it; yet here all he says assumes its inspiration as a certain fact.