the doctrine of
responsible self-determination, and not of irresponsible natural
development, is the doctrine by which it constructs its systems of
Philosophy and Religion."[146]

The Platonic portion of the views of Coleridge is more apparent in his
theology than in his philosophy. In his _Confession of Faith_, written
November 3, 1816, he avows his adherence to some of the prime doctrines
of revealed truth. He declares his free agency; defines God to be a
Being in whom supreme reason and a most holy will are one with infinite
power; acknowledges man's fallen nature, that he is "born a child of
wrath;" and holds Christ Jesus to be the Word which was with God from
all eternity, assumed human nature to redeem man, and by his merits
secured for us the descent of the Holy Spirit and the impartation of his
free grace. In the Preface to the _Aids to Reflection_ he thus states
his object in writing that work: "To exhibit a full and consistent
scheme of the Christian Dispensation, and more largely of all the
peculiar doctrines of the Christian faith; and to answer all the
objections to the same, which do not originate in a corrupt will rather
than an erring judgment; and to do this in a manner intelligible for all
who, possessing the ordinary advantages of education, do in good earnest
desire to form their religious creed in the light of their own
convictions, and to have a reason for the faith which they profess.
There are indeed mysteries, in evidence of which no reasons can be
brought. But it has been my endeavor to show that the true solution of
the problem is, that these mysteries are reason, reason in its highest
form of self-affirmation."[147]

The distinctions and definitions of Coleridge occasion the most serious
difficulty in the study of his opinions. His mode of statement more
frequently than his conception subjects him to the charge of
Rationalism. His life-long error of mistaking theology for metaphysics
resulted in his application of philosophical terminology to theological
questions; but making every reasonable allowance, we cannot doubt that
he had defective views of some of the essential truths of Christianity.
He clothes reason with authority to determine what is inspiration, by
saying that there can be no revelation "_ab extra_." Therefore, every
man should decide for himself the character of the Scriptures. The power
which Coleridge thus places in the hand of man is traceable to his
distinction between r