The Literary Remains of Samuel Taylor Coleridge, Volume 3. Coleridge Samuel Taylor

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The Literary Remains of Samuel Taylor Coleridge, Volume 3 - Coleridge Samuel Taylor

The Literary Remains of Samuel Taylor Coleridge, Volume 3 - Coleridge Samuel Taylor

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– Ed.

9

See the Church and State, in which the ecclesia or Church in Christ, is distinguished from the enclesia, or national Church. – Ed.

10

See the essays generally from the fourth to the ninth, both inclusively, in Vol. III 3rd edition, more especially, the fifth essay. – Ed.

11

Part. I. c. i. vv. 151 – 6. – Ed.

12

See the essay on the idea of the Prometheus of Æschylus. Literary Remains, Vol. II p. 323. – Ed.

13

'Every man is born an Aristotelian, or a Platonist. I do not think it possible that any one born an Aristotelian can become a Platonist; and I am sure no born Platonist can ever change into an Aristotelian. They are the two classes of men, beside which it is next to impossible to conceive a third. The one considers reason a quality, or attribute; the other considers it a power. I believe that Aristotle never could get to understand what Plato meant by an idea. … Aristotle was, and still is, the sovereign lord of the understanding; the faculty judging by the senses. He was a conceptualist, and never could raise himself into that higher state, which was natural to Plato, and has been so to others, in which the understanding is distinctly contemplated, and, as it were, looked down upon, from the throne of actual ideas, or living, inborn, essential truths.'

Table Talk, 2d Edit. p. 95. – Ed.

14

See the Church and State, c. i. – Ed.

15

See post. – Ed.

16

But see the language of the Council of Trent:

Si quis dixerit justitiam acceptam non conservari atque etiam augeri coram. Deo per bona opera; sed opera ipsa fructus solummodo et signa esse justificationis adeptæ, non autem ipsius augendæ causam; anathema sit.

Sess. VI. Can. 24.

… Si quis dixerit hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita; aut ipsum justificatum bonis operibus, quæ ab eo per Dei gratiam, et Jesu Christi meritum, cujus vivum membrum est, fiunt, non vere mereri augmentum gratiæ, vitam æternam, et ipsius vitæ æternæ, si tamen in gratia decesserit, conscecutionem atque etiam gloriæ augmentum, anathema sit.

Ib. Can. 32. – Ed.

17

Rom. ii. 12. – Ed.

18

Matt. xix. 8. – Ed.

19

Folio 1628. – Ed.

20

The following letter was written on, and addressed with, the book to the Rev. Derwent Coleridge. – Ed.

21

P. L. III. 487. – Ed.

22

i. 27. See Aids to Reflection. 3d edit. p. 17. n. – Ed.

23

– — whence the soul

Reason receives, and reason is her being,

Discursive or intuitive.

P. L. v. 426. – Ed.

24

The reader of the Aids to Reflection will recognize in this note the rough original of the passages p. 313, &c. of the 3d edition of that work. – Ed.

25

See Table Talk, 2d edit. p. 283. Melancthon's words to Calvin are:

Tuo judicio prorsus assentior. Affirmu etiam vestros magistratus juste fecisse, quod hominem blasphemum, re ordine judicata, interfecerunt.

14th Oct. 1554. – Ed.

26

'But to circle the earth, as the heavenly bodies do,' &c. 'So we may see that the opinion of Copernicus touching the rotation of the earth, which astronomy itself cannot correct, because it is not repugnant to any of the phænomena, yet natural history may correct.'

Advancement of Learning, B. II. – Ed.

27

That Christ had a twofold being, natural and sacramental; that the Jews destroyed and sacrificed his natural being, and that Christian priests destroy and sacrifice in the Mass his sacramental being. – Ed.

28

Fides catholica, says Bellarmine, docet omnem virtutem esse bonam, omne vitium esse malum. Si autem erraret Papa præcipiendo vitia vel prohibendo virtutes, teneretur Ecclesia credere vitia esse bona et virtutes malas, nisi vellet contra conscientiam peccare.

De Pont. Roman. IV. 5. – Ed.

29

The ordinary Greek text is:

The Vulgate is:

primus homo de terra, terrenus; secundus homo de cœlis, cœlestis.

Ed.

30

The LXXX Sermons, fol. 1640. – Ed.

31

"Mr. Coleridge's admiration of Bull and Waterland as high theologians was very great. Bull he used to read in the Latin Defensio Fidei Nicoenoe, using the Jesuit Zola's edition of 1784, which, I think, he bought at Rome. He told me once, that when he was reading a Protestant English Bishop's work on the Trinity, in a copy edited by an Italian Jesuit in Italy, he felt proud of the Church of England, and in good humour with the Church of Rome."

Table Talk, 2d edit. p. 41. – Ed.

32

Rom. vi.3, 4, 5. – Ed.

33

John i 14. Gal. iv 4. Ed.

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