Fragment of a Theological letter of Mr. Coleridge, date unknown.
... The declaration that the Deity is "the sole Operant" (Religious
Musings) is indeed far too bold: may easily be misconstrued into
Spinosism; and, therefore, though it is susceptible of a pious and
justifiable interpretation, I should by no means now use such a phrase. I
was very young when I wrote that poem, and my religious feelings were
more settled than my theological notions.
As to eternal punishments, I can only say, that there are many passages
in Scripture, and these not metaphorical, which declare that all flesh
shall be finally saved; that the word _aionios_ is indeed used sometimes
when eternity must be meant, but so is the word 'Ancient of Days,' yet it
would be strange reasoning to affirm, that therefore, the word ancient
must always mean eternal. The literal meaning of '_aionios_' is, 'through
ages;' that is indefinite; beyond the power of imagination to bound. But
as to the effects of such a doctrine, I say, First,--that it would be
more pious to assert nothing concerning it, one way or the other.
Ezra says well, 'My Son, meditate on the rewards of the righteous, and
examine not over-curiously into the fate of the wicked. (This apocryphal
Ezra is supposed to have been written by some Christian in the first age
of Christianity.) Second,--that however the doctrine is now broached, and
publicly preached by a large and increasing sect, it is no longer
possible to conceal it from such persons as would be likely to read and
understand the 'Religious Musings.' Third.--That if the offers of eternal
blessedness; if the love of God; if gratitude; if the fear of punishment,
unknown indeed as to its kind and duration, but declared to be
unimaginably great; if the possibility, nay, the probability, that this
punishment may be followed by annihilation, not final happiness, cannot
divert men from wickedness to virtue; I fear there will be no charm in
the word Eternal.
Fourth, that it is a certain fact, that scarcely any believe eternal
punishment practically with relation to themselves. They all hope in
God's mercy, till they make it a presumptuous watch-word for religious
indifference. And this, because there is no medium in their faith,
between blessedness and misery,--infinite in degree and duration; which
latter they do not practically, and with their whole hearts, believe. It
is opposite to their clearest views of the divine attributes; for God
cannot be vindictive, neither therefore can his punishments be founded on
a vindictive principle. They must be, either for amendment, or warning
for others; but eternal punishment precludes the idea of amendment, and
its infliction, after the day of judgment, when all not so punished shall
be divinely secured from the possibility of falling, renders the notion
of warning to others inapplicable.
The Catholics are far more afraid of, and incomparably more influenced in
their conduct by, the doctrine of purgatory, than Protestants by that of
hell! That the Catholics practise more superstitions than morals, is the
effect of other doctrines. Supererogation; invocation of saints; power of
relics, &c. &c. and not of Purgatory, which can only act as a general
motive, to what must depend on other causes.
Fifth, and lastly.--It is a perilous state in which a christian stands,
if he has gotten no further, than to avoid evil from the fear of hell!
This is no part of the Christian religion, but a preparatory awakening of
the soul: a means of dispersing those gross films which render the eye of
the spirit incapable of any religion, much less of such a faith as that
of the love of Christ.
The fear of the Lord is the beginning of wisdom, but perfect love
shutteth out fear. It is sufficient for the utmost fervour of gratitude
that we are saved from punishments, too great to be conceived; but our
salvation is surely not complete, till by the illumination from above, we
are made to know 'the exceeding sinfulness of sin,' and that horribleness
in its nature, which, while it involves all these frightful consequences,
is yet, of itself more affrightful to a regenerated soul than those
consequences. To him who but for a moment felt the influence of God's
presence, the thought of eternal exclusion from the sense of that
presence, would be the worst hell his imagination could conceive.
N.B. I admit of no right, no claim of a creature on its Creator. I speak
only of hopes and of faith deduced from inevitable reason, the gift of
the Creator; from his acknowledged attributes. Above all, immortality is
a free gift, which we neither do, nor can deserve....