of laudanum a week to a pint a day.  Coleridge put himself under voluntary restraint for a time with a Mr. Morgan at Calne.  Finally he placed himself, in April, 1816—the year of the publication of “Christabel”—with a surgeon at Highgate, Mr. Gillman, under whose friendly care he was restored to himself, and in whose house he died on the 25th of July, 1834.  It was during this calm autumn of his life that Coleridge, turning wholly to the higher speculations on philosophy and religion upon which his mind was chiefly fixed, a revert to the Church, and often actively antagonist to the opinions he had held for a few years, wrote, his “Lay Sermons,” and his “Biographia Literaria,” and arranged also a volume of Essays of the Friend.  He lectured on Shakespeare, wrote “Aids to Reflection,” and showed how his doubts were set at rest in these “Confessions of an Inquiring Spirit,” which were first published in 1840, after their writer’s death.

H. M.

Confessions of an Inquiring Spirit.

LETTERS ON THE INSPIRATION OF THE SCRIPTURES.

LETTER I.

My Dear Friend,

I employed the compelled and most unwelcome leisure of severe indisposition in reading The Confessions of a Fair Saint in Mr. Carlyle’s recent translation of the Wilhelm Meister, which might, I think, have been better rendered literally The Confessions of a Beautiful Soul.  This, acting in conjunction with the concluding sentences of your letter, threw my thoughts inward on my own religious experience, and gave immediate occasion to the following Confessions of one who is neither fair nor saintly, but who, groaning under a deep sense of infirmity and manifold imperfection, feels the want, the necessity, of religious support; who cannot afford to lose any the smallest buttress, but who not only loves Truth even for itself, and when it reveals itself aloof from all interest, but who loves it with an indescribable awe, which too often withdraws the genial sap of his activity from the columnar trunk, the sheltering leaves, the bright and fragrant flower, and the foodful or medicinal fruitage, to the deep root, ramifying in obscurity and labyrinthine way-winning—

In darkness there to house unknown,
Far underground,
Pierced by no sound
Save such as live in Fancy’s ear alone,
That listens for the uptorn mandrake’s parting groan!

I should, perhaps, be a happier—at all events a more useful—man if my mind were otherwise constituted.  But so it is, and even with regard to Christianity itself, like certain plants, I creep towards the light, even though it draw me away from the more nourishing warmth.  Yea, I should do so, even if the light had made its way through a rent in the wall of the Temple.  Glad, indeed, and grateful am I, that not in the Temple itself, but only in one or two of the side chapels, not essential to the edifice, and probably not coëval with it, have I found the light absent, and that the rent in the wall has but admitted the free light of the Temple itself.

I shall best communicate the state of my faith by taking the creed, or system of credenda, common to all the Fathers of the Reformation—overlooking, as non-essential, the differences between the several Reformed Churches, according to the five main classes or sections into which the aggregate distributes itself to my apprehension.  I have then only to state the effect produced on my mind by each of these, or the quantum of recipiency and coincidence in myself relatively thereto, in order to complete my Confession of Faith.

I.  The Absolute; the innominable Αὑτοπάτωρ et Causa Sui, in whose transcendent I Am, as the Ground, is whatever verily is:—the Triune God, by whose Word and Spirit, as the transcendent Cause, exists whatever substantially exists:—God Almighty—Father, Son, and Holy Ghost, undivided, unconfounded, co-eternal.  This class I designate by the word Στάσις.

II.  The Eternal Possibilities; the actuality of which hath not its origin in God: Chaos spirituale:—’Απόστασις.

III.  The Creation and Formation of the heaven and earth by the Redemptive Word:—the Apostasy of Man:—the Redemption of Man:—the Incarnation of the Word in the Son of Man:—the Crucifixion and Resurrection of the Son of Man:—the Descent of the Comforter:—Repentance (μετάνοια):—Regeneration:—Faith:—Prayer:—Grace—Communion with the Spirit:—Conflict:—Self-abasement:—Assurance through the righteousness of Christ:—Spiritual Growth:—Love:—Discipline:—Perseverance:—Hope in death:—Μετάστασις—’Ανάστασις.

IV.  But these offers, gifts, and graces are not for one, or for a few.  They are offered to all.  Even when the Gospel is preached to a single individual it is offered to him as to one of a great household.  Not only man, but, says St. Paul, the whole creation is included in the consequences of the Fall—τῆς ἀποστάσεως—so also in those of the change at the Redemption—τῆς μεταστάσεως, καὶ τῆς ἀναστάσεως.  We too shall be raised in the Body.  Christianity is fact no less than truth.  It is spiritual, yet so as to be historical; and between these two poles there must likewise be a midpoint, in which the historical and spiritual meet.  Christianity must have its history—a history of itself and likewise the history of its introduction, its spread, and its outward-becoming; and, as the midpoint abovementioned, a portion of these facts must be miraculous, that is, phenomena in nature that are beyond nature.  Furthermore, the history of all historical nations must in some sense be its history—in other words, all history must be providential, and this a providence, a preparation, and a looking forward to Christ.

Here, then, we have four out of the five classes.  And in all these the sky of my belief is serene, unclouded by a doubt.  Would to God that my faith, that faith which works on the whole man, confirming and conforming, were but in just proportion to my belief, to the full acquiescence of my intellect, and the deep consent of my conscience!  The very difficulties argue the truth of the whole scheme and system for my understanding, since I see plainly that so must the truth appear, if it be the truth.

V.  But there is a Book of two parts, each part consisting of several books.  The first part (I speak in the character of an uninterested critic or philologist) contains the relics of the literature of the Hebrew people, while the Hebrew was still the living language.  The second part comprises the writings, and, with one or two inconsiderable and doubtful exceptions, all the writings of the followers of Christ within the space of ninety years from the date of the Resurrection.  I do not myself think that any of these writings were composed as late as A.D. 120; but I wish to preclude all dispute.  This Book I resume as read, and yet unread—read and familiar to my mind in all parts, but which is yet to be perused as a whole, or rather a work, cujus particulas et sententiolas omnes et singulas recogniturus sum, but the component integers of which, and their conspiration, I have yet to study.  I take up this work with the purpose to read it for the first time as I should read any other work, as far at least as I can or dare.  For I neither can, nor dare, throw off a strong and awful prepossession in its favour—certain as I am that a large part of the light and life, in and by which I see, love, and embrace the truths and the strengths co-organised into a living body of faith and knowledge in the four preceding classes, has been directly or indirectly derived to me