The Editor is deeply sensible of his responsibility in publishing this Volume; as to which he can only say, in addition to a reference to the general authority given by the Author, that to the best of his knowledge and judgment he has not permitted any thing to appear before the public which Mr. Coleridge saw reason to retract; and further express his hope and belief that, with such allowance for defects inherent in the nature of the work as may rightfully be expected from every really liberal mind, nothing contained in the following pages can fairly be a ground of offence to any one. It only remains to be added that the materials used in the compilation of this Volume were for the greatest part communicated by Mr. Gillman; and that the rest were furnished by Mr. Wordsworth, the Rev. Derwent Coleridge, the Rev. Edward Coleridge, and the Editor. Lincoln's Inn, March 26, 1838 [Footnote 1: See 'Table Talk', p. 178, 2nd edit.] FORMULA FIDEI DE SANCTISSIMA TRINITATE. 1830. THE IDENTITY. The absolute subjectivity, whose only attribute is the Good; whose only definition is--that which is essentially causative of all possible true being; the ground; the absolute will; the adorable [Greek: pr_ópr_oton], which, whatever is assumed as the first, must be presumed as its antecedent; [Greek: theòs], without an article, and yet not as an adjective. See John i. 18. [Greek: theòn oudeìs he_órake p_ópote] as differenced from ib. 1, [Greek: kai theòs aen o lógos] But that which is essentially causative of all being must be causative of its own,--'causa sui', [Greek: autopát_or]. Thence THE IPSEITY. The eternally self-affirmant self-affirmed; the "I Am in that I Am," or the "I shall be that I will to be;" the Father; the relatively subjective, whose attribute is, the Holy One; whose definition is, the essential finific in the form of the infinite; 'dat sibi fines'. But the absolute will, the absolute good, in the eternal act of self-affirmation, the Good as the Holy One, co-eternally begets THE ALTERITY. The supreme being; [Greek: ho ont'os 'on]; the supreme reason; the Jehovah; the Son; the Word; whose attribute is the True (the truth, the light, the 'fiat'); and whose definition is, the 'pleroma' of being, whose essential poles are unity and distinctity; or the essential infinite in the form of the finite;--lastly, the relatively objective, 'deitas objectiva' in relation to the I Am as the 'deitas subjectiva'; the divine objectivity. N.B. The distinctities in the 'pleroma' are the eternal ideas, the subsistential truths; each considered in itself, an infinite in the form of the finite; but all considered as one with the unity, the eternal Son, they are the energies of the finific; [Greek: pánta di' autou egéneto--kaì ek tou plaer'ómatos autou haemeis pántes elábomen.] John i. 3 and 16.