Bull and Waterland are the classical writers on the Trinity.31
In the Trinity there is, 1. Ipseity. 2. Alterity. 3. Community. You may express the formula thus:—
God, the absolute Will or Identity, = Prothesis. The Father = Thesis. The Son = Antithesis. The Spirit = Synthesis.
The author of the Athanasian Creed is unknown. It is, in my judgment, heretical in the omission, or implicit denial, of the Filial subordination in the Godhead, which is the doctrine of the Nicene Creed, and for which Bull and Waterland have so fervently and triumphantly contended; and by not holding to which, Sherlock staggered to and fro between Tritheism and Sabellianism. This creed is also tautological, and, if not persecuting, which I will not discuss, certainly containing harsh and ill-conceived language.
How much I regret that so many religious persons of the present day think it necessary to adopt a certain cant of manner and phraseology as a token to each other. They must improve this and that text, and they must do so and so in a prayerful way; and so on. Why not use common language? A young lady the other day urged upon me that such and such feelings were the marrow of all religion; upon which I recommended her to try to walk to London upon her marrow-bones only.
In the very lowest link in the vast and mysterious chain of Being, there is an effort, although scarcely apparent, at individualization; but it is almost lost in the mere nature. A little higher up, the individual is apparent and separate, but subordinate to any thing in man. At length, the animal rises to be on a par with the lowest power of the human nature. There are some of our natural desires which only remain in our most perfect state on earth as means of the higher powers' acting.32
What a grand subject for a history the Popedom is! The Pope ought never to have affected temporal sway, but to have lived retired within St. Angelo, and to have trusted to the superstitious awe inspired by his character and office. He spoiled his chance when he meddled in the petty Italian politics.
Scanderbeg would be a very fine subject for Walter Scott; and so would Thomas à Becket, if it is not rather too much for him. It involves in essence the conflict between arms, or force, and the men of letters.
Observe the superior truth of language, in Greek, to Theocritus inclusively; in Latin, to the Augustan age exclusively; in Italian, to Tasso exclusively; and in English, to Taylor and Barrow inclusively.
Luther is, in parts, the most evangelical writer I know, after the apostles and apostolic men.
Pray read with great attention Baxter's Life of himself. It is an inestimable work.33 I may not unfrequently doubt Baxter's memory, or even his competence, in consequence of his particular modes of thinking; but I could almost as soon doubt the Gospel verity as his veracity.
I am not enough read in Puritan divinity to know the particular objections to the surplice, over and above the general prejudice against the retenta of Popery. Perhaps that was the only ground,—a foolish one enough.
In my judgment Bolingbroke's style is not in any respect equal to that of Cowley or Dryden. Read Algernon Sidney; his style reminds you as little of books as of blackguards. What a gentleman he was!
Burke's Essay on the Sublime and Beautiful seems to me a poor thing; and what he says upon Taste is neither profound nor accurate.
Well! I am for Ariosto against Tasso; though I would rather praise Aristo's poetry than his poem.
I wish our clever young poets would remember my homely definitions of prose and poetry; that is, prose = words in their best order;—poetry = the best words in the best order.
I conceive Origen, Jerome, and Augustine to be the three great fathers in respect of theology, and Basil, Gregory Nazianzen, and Chrysostom in respect of rhetoric.
Rhenferd possessed the immense learning and robust sense of Selden, with the acuteness and wit of Jortin.
Jacob Behmen remarked, that it was not wonderful that there were separate languages for England, France, Germany, &c.; but rather that there was not a different language for every degree of latitude. In confirmation of which, see the infinite variety of languages amongst the barbarous tribes of South America.
What is said of some persons not being able to distinguish colours, I believe. It may proceed from general weakness, which will render the differences imperceptible, just as the dusk or twilight makes all colours one. This defect is most usual in the blue ray, the negative pole.
I conjecture that when finer experiments have been applied, the red, yellow, and orange rays will be found as capable of communicating magnetic action as the other rays, though, perhaps, under different circumstances. Remember this, if you are alive twenty years hence, and think of me.
The elements had been well shaken together during the civil wars and interregnum under the Long Parliament and Protectorate; and nothing but the cowardliness and impolicy of the Nonconformists, at the Restoration, could have prevented a real reformation on a wider basis. But the truth is, by going over to Breda with their stiff flatteries to the hollow-hearted King, they put Sheldon and the bishops on the side of the constitution.
The Reformation in the sixteenth century narrowed Reform. As soon as men began to call themselves names, all hope of further amendment was lost.
William the Third was a greater and much honester man than any of his ministers. I believe every one of them, except Shrewsbury, has now been detected in correspondence with James.
Berkeley can only be confuted, or answered, by one sentence. So it is with Spinosa. His premiss granted, the deduction is a chain of adamant.
Genius may co-exist with wildness, idleness, folly, even with crime; but not long, believe me, with selfishness, and the indulgence of an envious disposition. Envy is *[Greek: kakistos kai dikaiotatos theos], as I once saw it expressed somewhere in a page of Stobaeus: it dwarfs and withers its worshippers.
The man's desire is for the woman; but the woman's desire is rarely other than for the desire of the man.34
Jeremy Taylor is an excellent author for a young man to study, for the purpose of imbibing noble principles, and at the same time of learning to exercise caution and thought in detecting his numerous errors.
I must acknowledge, with some hesitation, that I think Hooker has been a little over-credited for his judgment.
Take as an instance of an idea the continuity and coincident distinctness of nature; or this,—vegetable life is always striving to be something that it is not; animal life to be itself.35 Hence, in a plant the parts, as the root, the stem, the branches, leaves, &c. remain after they have each produced or contributed to produce a different status of the whole plant: in an animal nothing of the previous states remains distinct, but is incorporated into, and constitutes progressively, the very self.
To know any thing for certain is to have a clear insight into the inseparability of the predicate from the subject (the matter from the form), and vice versâ. This is a verbal definition,—a real definition of a thing absolutely known is impossible. I know a circle, when I perceive that the equality of all possible radii from the centre to the circumference is inseparable from the idea of a circle.
Painting is the intermediate somewhat between a thought and a thing.
If the prophecies of the Old Testament are not rightly interpreted of Jesus our Christ, then there is no prediction whatever contained in it of that stupendous event—the rise and establishment of Christianity—in comparison with which all the preceding Jewish history is as nothing. With the exception of the book of Daniel, which the Jews themselves never classed among the prophecies, and an obscure text of Jeremiah, there is not a passage in all the Old Testament which favours the notion of a temporal Messiah. What moral object was there, for which such a Messiah should come? What could he have been but a sort of virtuous Sesostris or Buonaparte?
I know that some excellent men—Israelites without guile—do not, in fact, expect the advent of any Messiah; but believe, or suggest, that it may possibly have been God's will and meaning, that the Jews should remain a quiet light among the nations for the purpose of pointing at the doctrine of the unity of God. To which I say, that this truth of the essential unity of God has been preserved, and gloriously preached, by Christianity alone. The Romans never shut up their temples, nor ceased to worship a hundred or a thousand gods and goddesses, at the bidding of the Jews; the Persians, the Hindus, the Chinese, learned nothing of this great truth from the Jews. But from Christians they did learn it in various degrees, and are still learning it. The religion of the Jews is, indeed, a light; but it is as the light of the glow-worm, which gives no heat, and illumines nothing but itself.
It has been objected to me, that the vulgar notions of the Trinity are at variance with this doctrine; and it was added, whether as flattery or sarcasm matters not, that few believers in the Trinity thought of it as I did. To which again humbly, yet confidently, I reply, that my superior light, if superior, consists in nothing more than this,—that I more clearly see that the doctrine of Trinal Unity is an absolute truth transcending my human means of understanding it, or demonstrating it. I may or may not be able to utter the formula of my faith in this mystery in more logical terms than some others; but this I say, Go and ask the most ordinary man, a professed believer in this doctrine, whether he believes in and worships a plurality of Gods, and he will start with horror at the bare suggestion. He may not be able to explain his creed in exact terms; but he will tell you that he does believe in one God, and in one God only,– reason about it as you may.
What all the churches of the East and West, what Romanist and Protestant believe in common, that I call Christianity. In no proper sense of the word can I call Unitarians and Socinians believers in Christ; at least, not in the only Christ of whom I have read or know any thing.
There is no hope of converting the Jews in the way and with the spirit unhappily adopted by our church; and, indeed, by all other modern churches. In the first age, the Jewish Christians undoubtedly considered themselves as the seed of Abraham, to whom the promise had been made; and, as such, a superior order. Witness the account of St. Peter's conduct in the Acts36, and the Epistle to the Galatians.37 St. Paul protested against this, so far as it went to make Jewish observances compulsory on Christians who were not of Jewish blood, and so far as it in any way led to bottom the religion on the Mosaic covenant of works; but he never denied the birthright of the chosen seed: on the contrary, he himself evidently believed that the Jews would ultimately be restored; and he says,—If the Gentiles have been so blest by the rejection of the Jews, how much rather shall they be blest by the conversion and restoration of Israel! Why do we expect the Jews to abandon their national customs and distinctions? The Abyssinian church said that they claimed a descent from Abraham; and that, in virtue of such ancestry, they observed circumcision: but declaring withal, that they rejected the covenant of works, and rested on the promise fulfilled in Jesus Christ. In consequence of this appeal, the Abyssinians were permitted to retain their customs.
If Rhenferd's Essays were translated—if the Jews were made acquainted with the real argument—if they were addressed kindly, and were not required to abandon their distinctive customs and national type, but were invited to become Christians as of the seed of Abraham—I believe there would be a Christian synagogue in a year's time. As it is, the Jews of the lower orders are the very lowest of mankind; they have not a principle of honesty in them; to grasp and be getting money for ever is their single and exclusive occupation. A learned Jew once said to me, upon this subject:—"O Sir! make the inhabitants of Hollywell Street and Duke's Place Israelites first, and then we may debate about making them Christians."38
In Poland, the Jews are great landholders, and are the worst of tyrants. They have no kind of sympathy with their labourers and dependants. They never meet them in common worship. Land, in the hand of a large number of Jews, instead of being, what it ought to be, the organ of permanence, would become the organ of rigidity, in a nation; by their intermarriages within their own pale, it would be in fact perpetually entailed. Then, again, if a popular tumult were to take place in Poland, who can doubt that the Jews would be the first objects of murder and spoliation?
In the miracles of Moses, there is a remarkable intermingling of acts, which we should now-a-days call simply providential, with such as we should still call miraculous. The passing of the Jordan, in the 3d chapter of the book of Joshua, is perhaps the purest and sheerest miracle recorded in the Bible; it seems to have been wrought for the miracle's sake, and so thereby to show to the Jews—the descendants of those who had come out of Egypt— that the same God who had appeared to their fathers, and who had by miracles, in many respects providential only, preserved them in the wilderness, was their God also. The manna and quails were ordinary provisions of Providence, rendered miraculous by certain laws and qualities annexed to them in the particular instance. The passage of the Red Sea was effected by a strong wind, which, we are told, drove hack the waters; and so on. But then, again, the death of the first-born was purely miraculous. Hence, then, both Jews and Egyptians might take occasion to learn, that it was one and the same God who interfered specially, and who governed all generally.
Take away the first verse of the hook of Genesis, and then what immediately follows is an exact history or sketch of Pantheism. Pantheism was taught in the mysteries of Greece; of which the Samothracian or Cabeiric were probably the purest and the most ancient.
In the present age it is next to impossible to predict from specimens, however favourable, that a young man will turn out a great poet, or rather a poet at all. Poetic taste, dexterity in composition, and ingenious imitation, often produce poems that are very promising in appearance. But genius, or the power of doing something new, is another thing. Mr. Tennyson's sonnets, such as I have seen, have many of the characteristic excellencies of those of Wordsworth and Southey.
It is a small thing that the patient knows of his own state; yet some things he does know better than his physician.
I never had, and never could feel, any horror at death, simply as death.
Good and bad men are each less so than they seem.
The result of my system will be, to show, that, so far from the world being a goddess in petticoats, it is rather the Devil in a strait waistcoat.
The controversy of the Nominalists and Realists was one of the greatest and most important that ever occupied the human mind. They were both right, and both wrong. They each maintained opposite poles of the same truth; which truth neither of them saw, for want of a higher premiss. Duns Scotus was the head of the Realists; Ockham,39 his own disciple, of the Nominalists. Ockham, though certainly very prolix, is a most extraordinary writer.
It is remarkable, that two thirds of the eminent schoolmen were of British birth. It was the schoolmen who made the languages of Europe what they now are. We laugh at the quiddities of those writers now, but, in truth, these quiddities are just the parts of their language which we have rejected; whilst we never think of the mass which we have adopted, and have in daily use.
One of the scholastic definitions of God is this,—Deus est, cui omne quod est est esse omne quod est: as long a sentence made up of as few words, and those as oligosyllabic, as any I remember. By the by, that oligosyllabic is a word happily illustrative of its own meaning, ex opposito.
Spinosa, at the very end of his life, seems to have gained a glimpse of the truth. In the last letter published in his works, it appears that he began to suspect his premiss. His unica substantia is, in fact, a mere notion, —a subject of the mind, and no object at all.
Plato's works are preparatory exercises for the mind. He leads you to see, that propositions involving in themselves contradictory conceptions, are nevertheless true; and which, therefore, must belong to a higher logic— that of ideas. They are contradictory only in the Aristotelian logic, which is the instrument of the understanding. I have read most of the works of Plato several times with profound attention, but not all his writings. In fact, I soon found that I had read Plato by anticipation. He was a consummate genius.40
My mind is in a state of philosophical doubt as to animal magnetism. Von Spix, the eminent naturalist, makes no doubt of the matter, and talks coolly of giving doses of it. The torpedo affects a third or external object, by an exertion of its own will: such a power is not properly electrical; for electricity acts invariably under the same circumstances. A steady gaze will make many persons of fair complexions blush deeply. Account for that.41
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