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His literary genius and intellectual power are as apparent in his last work as ever; but it is one thing to walk in the high road, and quite another to make paths in an untrodden territory.

"faith justifies before and without charity." Ib., 83. In Gal. ii., 16, the grace, charity, is so connected with deeds of charity, bona opera, that it is not easy to tell, from the author's mere words, whether he meant the former by itself, or as incarnated in the latter, when he says, hac fides sine et ante charitatem justificat. But, even if he meant that faith justifies before the inward grace of charity, this is but asserting that priority of faith, in the order of thought, which the mind cannot reject, which is involved in the Tridentine saying, that faith is the root of all justification; for the root is before the stem and branches. Faith justifies before outward charity in time; before inward charity in order of nature. Mr. Newman asks, in reference to Melancthon's and Calvin's statements on this point, "what is the difference between saying, that faith is not justifying unless love or holiness be with it, or with Bellarmine, that it is not so, unless love be in it ?" Answer, none at all, if in be taken merely to denote the relative situation of love and faith in the human mind. But that is not the point; the point is, does the justifying power belong to faith, as faith, or does love help it to justify? By denying that faith is informed with charity, Luther only meant to deny that it is rendered justifying by charity. Mr. N. himself teaches that faith has the exclusive privilege of connecting the soul with Christ, and thus implicitly denies, that love is in it for the purpose of such connexion; while to works he seems to ascribe another sort of justifying power. What Luther meant to insist upon is, that it is the apprehension of Christ that justifies rather than any quality of the mind considered as such.

"substituted for general renovation." Ib., p. 80. Mr. Ward holds it a sure sign of moral corruptness in Luther's doctrine of faith, that it is proposed as affording relief to the conscience. But how does it propose this? By deadening the conscience? No, but by giving it rest. He giveth his beloved rest; but they must be His beloved who can obtain this rest, according to Luther. It proposes to relieve the conscience by substituting simple faith in Christ as the means and instrument of justification, which includes righteousness and spiritual peace, for outward works of penance as the preparatory means. His opponents affirm that such performances are the way to true Faith; but this Luther denied; he thought that men might go on all their lives obeying a priest's prescriptions, yet never turn to God with their whole heart and soul, but be kept walking to and fro in a vain shadow; he saw too that spiritual physicians often acted selfishly, making a worldly

BIOGRAPHIA LITERARIA

CHAPTER I.

Motives to the present work-Reception of the Author's first publication--
Discipline of his taste at school-Effect of contemporary writers on
youthful minds-Bowles's Sonnets-Comparison between the poets
before and since Pope.

IT has been my lot to have had my name introduced both in
conversation and in print more frequently than I find it easy to
explain, whether I consider the fewness, unimportance, and
limited circulation of my writings, or the retirement and distance,
in which I have lived, both from the literary and political world.
Most often has it been connected with some charge which I could
not acknowledge, or some principle which I had never enter-
tained. Nevertheless, had I had no other motive or incitement,
the reader would not have been troubled with this exculpation.
What my additional purposes were, will be seen in the following
pages. It will be found that the least of what I have written
concerns myself personally. I have used the narration chiefly
for the purpose of giving a continuity to the work, in part for the
sake of miscellaneous reflections suggested to me by particular
events, but still more as introductory to a statement of my prin-
ciples in Politics, Religion, and Philosophy, and an application of
the rules, deduced from philosophical principles, to poetry and But
criticism. But of the objects which I proposed to myself, it was tec
not the least important to effect, as far as possible, a settlement of
the long continued controversy concerning the true nature of
poetic diction; and at the same time to define with the utmost

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impartiality the real poetic character of the poet, by whose writings this controversy was first kindled, and has been since fuelled and fanned.1

In the spring of 1796, when I had but little passed the verge of manhood, I published a small volume of juvenile poems." They were received with a degree of favor, which, young as I was, I well know was bestowed on them not so much for any positive merit, as because they were considered buds of hope, and promises of better works to come. The critics of that day, the most flattering, equally with the severest, concurred in objecting to them obscurity, a general turgidness of diction, and a profusion of new coined double epithets. The first is the fault

3

1 [The first volume of the Lyrical Ballads was published in the summer of 1798, by Mr. Joseph Cottle, of Bristol, who purchased the copyright for thirty guineas. That copyright was afterwards transferred with others to Messrs. Longman and Co. And it is related by Mr. Cottle, that in estimating the value, the Lyrical Ballads were reckoned as nothing by the head of that firm. This copyright was subsequently given back to Mr. Cottle, and by him restored to Mr. Wordsworth. Would that he and his might hold it for ever!

The second volume, with Mr. Wordsworth's Preface, appeared in 1800. Ed.]

2 [This volume was published by Mr. Cottle at Bristol in the Spring of 1796, in conjunction with the Messrs. Robinson in London. It contained fifty-one small pieces, of which the best known at the present day are the Religious Musings, Monody on Chatterton, Song of the Pixies, and the exquisite lines written at Clevedon, beginning, " My pensive Sara, &c." To this poem Mr. Coleridge many years afterwards added the magnificent passage

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Ed.]

He was then twenty-three years and a half old. 3 The authority of Milton and Shakspeare may be usefully pointed out to young authors. In the Comus and other early poems of Milton there is a superfluity of double epithets; while in the Paradise Lost we find very few, in the Paradise Regained scarce any. The same remark holds almost equally true of the Love's Labor Lost, Romeo and Juliet, Venus and Adonis, and Lucrece, compared with the Lear, Macbeth, Othello, and

which a writer is the least able to detect in his own compositions and my mind was not then sufficiently disciplined to receive the authority of others, as a substitute for my own conviction. Satisfied that the thoughts, such as they were, could not have been expressed otherwise, or at least more perspicu ously, I forgot to inquire, whether the thoughts themselves did not demand a degree of attention unsuitable to the nature and objects of poetry. This remark however applies chiefly, though not exclusively, to the Religious Musings. The remainder of the charge I admitted to its full extent, and not without sincere acknowledgments both to my private and public censors for their friendly admonitions. In the after editions, I pruned the double epithets with no sparing hand, and used my best efforts to tame the swell and glitter both of thought and diction; though in truth, these parasite plants of youthful poetry had insi

Hamlet of our great Dramatist. The rule for the admission of double epithets seems to be this: either that they should be already denizens of our language, such as blood-stained, terror-stricken, self-applauding; or when a new epithet, or one found in books only, is hazarded, that it, at least, be one word, not two words made one by mere virtue of the printer's hyphen. A language which, like the English, is almost without cases, is indeed in its very genius unfitted for compounds. If a writer, every time a compounded word suggests itself to him, would seek for some other mode of expressing the same sense, the chances are always greatly in favor of his finding a better word. Ut tanquam scopulum sic fugias insolens verbum, is the wise advice of Cæsar to the Roman Orators,* and the precept applies with double force to the writers in our own language. But it must not be forgotten, that the same Cæsar wrote a Treatisef for the purpose of reforming the ordinary language by bringing it to a greater accordance with the principles of logic or universal grammar.

4 [The second edition appeared in May, 1797, with the same publishers' names Upwards of twenty of the pieces contained in the first edition were omitted in this, and ten new poems were added. Amongst these latter were the Dedication to his brother, the Reverend George Coleridge, the Ode on the Departing Year, and the Reflections on having left a place of Retirement. (Poet. Works, i.) The volume comprised poems by Lamb and Lloyd, and on the title page was printed the prophetic aspiration:— Duplex novis vinculum, et amicitiæ junctarumque Camœnarum ;—quod utinam neque mors solvat ; neque temporis longinquitas! Ed.]

*[The expression is so given by A. Gellius (Noct. Att. i., 10). Macrobius says, infrequens atque insolens verbum. (Saturn. i., 5.) Ed.]

in Amalaria Libri duo, the first of which contained the recent elemen

nuated themselves into my longer poems with such intricacy of union, that I was often obliged to omit disentangling the weed, from the fear of snapping the flower. From that period to the date of the present work I have published nothing, with my name, which could by any possibility have come before the board of anonymous criticism." Even the three or four poems, printed with the works of a friend, as far as they were censured at all, were charged with the same or similar defects (though I am persuaded not with equal justice),—with an excess of ornament, in addition to strained and elaborate diction. I must be permitted to add, that, even at the early period of my juvenile poems, I saw and admitted the superiority of an austerer and more natural style, with an insight not less clear than I at present possess. My judgment was stronger than were my powers of realizing its dictates; and the faults of my language, though indeed partly owing to a wrong choice of subjects, and the desire of giving a poetic coloring to abstract and metaphysical truths, in which a new world then seemed to open upon me, did yet, in part likewise, originate in unfeigned diffidence of my own comparative talent.-During several years of my youth. and early manhood, I reverenced those who had re-introduced the manly simplicity of the Greek, and of our own elder poets, with such enthusiasm as made the hope seem presumptuous of writing successfully in the same style. Perhaps a similar process has happened to others; but my earliest poems were marked

5 [This is certainly not strictly accurate, if the date of the publication of the Biographia (1817) be taken as the period intended. The Remorse appeared in 1813, and Christabel in 1816. Zapolya, the two Lay Sermons, and the Sibylline Leaves, all came out nearly contemporaneously with this work. I believe the fact to be, that Mr. Coleridge wrote the passage in the text several years before 1817, and never observed the mis-statement which the lapse of time had caused at the date of publication. The first Essays of The Friend, indeed, came out in 1809; but he probably did not consider them as constituting a published work in the ordinary sense of the term. Ed.]

• See the criticisms on the Ancient Mariner, in the Monthly and Critical Reviews of the first volume of the Lyrical Ballads**

[The first volume of the Lyrical Ballads contained The Ancient Mariner, Love, The Nightingale, and The Foster-Mother's Tale. Ed.]

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