THE LITERARY REMAINS OF SAMUEL TAYLOR COLERIDGE VOLUME THE THIRD COLLECTED AND EDITED BY HENRY NELSON COLERIDGE. 1838 TO THE RIGHT HONORABLE JOHN HOOKHAM FRERE THE THIRD AND FOURTH VOLUMES OF COLERIDGE'S REMAINS ARE RESPECTFULLY INSCRIBED. CONTENTS Preface Formula Fidei de SS. Trinitate Nightly Prayer Notes on 'The Book of Common Prayer' Notes on Hooker Notes on Field Notes on Donne Notes on Henry More Notes on Heinrichs Notes on Hacket Notes on Jeremy Taylor Notes on 'The Pilgrim's Progress' Notes on John Smith Letter to a Godchild PREFACE For a statement of the circumstances under which the collection of Mr. Coleridge's Literary Remains was undertaken, the Reader is referred to the Preface to the two preceding Volumes published in 1836. But the graver character of the general contents of this Volume and of that which will immediately follow it, seems to justify the Editor in soliciting particular attention to a few additional remarks. Although the Author in his will contemplated the publication of some at least of the numerous notes left by him on the margins and blank spaces of books and pamphlets, he most certainly wrote the notes themselves without any purpose beyond that of delivering his mind of the thoughts and aspirations suggested by the text under perusal. His books, that is, any person's books--even those from a circulating library--were to him, whilst reading them, as dear friends; he conversed with them as with their authors, praising, or censuring, or qualifying, as the open page seemed to give him cause; little solicitous in so doing to draw summaries or to strike balances of literary merit, but seeking rather to detect and appreciate the moving principle or moral life, ever one and single, of the work in reference to absolute truth. Thus employed he had few reserves, but in general poured forth, as in a confessional, all his mind upon every subject,--not keeping back any doubt or conjecture which at the time and for the purpose seemed worthy of consideration. In probing another's heart he laid his hand upon his own. He thought pious frauds the worst of all frauds, and the system of economizing truth too near akin to the corruption of it to be generally compatible with the Job-like integrity of a true Christian's conscience. Further, he distinguished so strongly between that internal faith which lies at the base of, and supports, the whole moral and religious being of man, and the belief, as historically true, of several incidents and relations found or supposed to be found in the text of the Scriptures, that he habitually exercised a liberty of criticism with respect to the latter, which will probably seem objectionable to many of his readers in this country. [1]