He treats of angels, their substance, orders, offices, natures, habits, &c., as if he himself had been an old experienced angel!
Angels were not before the world!
Angels might have been before the world!
Angels were created by God—They were created immediately by Him—They were created in the Empyrean sky—They were created in grace—They were created in imperfect beatitude. After a severe chain of reasoning, he shows that angels are incorporeal compared to us, but corporeal compared to God.
An angel is composed of action and potentiality; the more superior he is, he has the less potentiality. They have not matter properly. Every angel differs from another angel in species. An angel is of the same species as a soul. Angels have not naturally a body united to them. They may assume bodies; but they do not want to assume bodies for themselves, but for us.
The bodies assumed by angels are of thick air.
The bodies they assume have not the natural virtues which they show, nor the operations of life, but those which are common to inanimate things.
An angel may be the same with a body.
In the same body there are, the soul formally giving being, and operating natural operations; and the angel operating supernatural operations.
Angels administer and govern every corporeal creature.
God, an angel, and the soul, are not contained in space, but contain it.
Many angels cannot be in the same space.
The motion of an angel in space is nothing else than different contacts of different successive places.
The motion of an angel is a succession of his different operations.
His motion may be continuous and discontinuous as he will.
The continuous motion of an angel is necessary through every medium, but may be discontinuous without a medium.
The velocity of the motion of an angel is not according to the quantity of his strength, but according to his will.
The motion of the illumination of an angel is threefold, or circular, straight, and oblique.
In this account of the motion of an angel we are reminded of the beautiful description of Milton, who marks it by a continuous motion,
"Smooth-sliding without step."
The reader desirous of being merry with Aquinas's angels may find them in Martinus Scriblerus, in Ch. VII. who inquires if angels pass from one extreme to another without going through the middle? And if angels know things more clearly in a morning? How many angels can dance on the point of a very fine needle, without jostling one another?
All the questions in Aquinas are answered with a subtlety of distinction more difficult to comprehend and remember than many problems in Euclid; and perhaps a few of the best might still be selected for youth as curious exercises of the understanding. However, a great part of these peculiar productions are loaded with the most trifling, irreverent, and even scandalous discussions. Even Aquinas could gravely debate, Whether Christ was not an hermaphrodite? Whether there are excrements in Paradise? Whether the pious at the resurrection will rise with their bowels? Others again debated—Whether the angel Gabriel appeared to the Virgin Mary in the shape of a serpent, of a dove, of a man, or of a woman? Did he seem to be young or old? In what dress was he? Was his garment white or of two colours? Was his linen clean or foul? Did he appear in the morning, noon, or evening? What was the colour of the Virgin Mary's hair? Was she acquainted with the mechanic and liberal arts? Had she a thorough knowledge of the Book of Sentences, and all it contains? that is, Peter Lombard's compilation from the works of the Fathers, written 1200 years after her death.—But these are only trifling matters: they also agitated, Whether when during her conception the Virgin was seated, Christ too was seated; and whether when she lay down, Christ also lay down? The following question was a favourite topic for discussion, and the acutest logicians never resolved it: "When a hog is carried to market with a rope tied about his neck, which is held at the other end by a man, whether is the hog carried to market by the rope or the man?"
In the tenth century29, after long and ineffectual controversy about the real presence of Christ in the Sacrament, they at length universally agreed to sign a peace. This mutual forbearance must not, however, be ascribed to the prudence and virtue of those times. It was mere ignorance and incapacity of reasoning which kept the peace, and deterred them from entering into debates to which they at length found themselves unequal!
Lord Lyttleton, in his Life of Henry II., laments the unhappy effects of the scholastic philosophy on the progress of the human mind. The minds of men were turned from classical studies to the subtilties of school divinity, which Rome encouraged, as more profitable for the maintenance of her doctrines. It was a great misfortune to religion and to learning, that men of such acute understandings as Abelard and Lombard, who might have done much to reform the errors of the church, and to restore science in Europe, should have depraved both, by applying their admirable parts to weave those cobwebs of sophistry, and to confound the clear simplicity of evangelical truths, by a false philosophy and a captious logic.
FAME CONTEMNED.
All men are fond of glory, and even those philosophers who write against that noble passion prefix their names to their own works. It is worthy of observation that the authors of two religious books, universally received, have concealed their names from the world. The "Imitation of Christ" is attributed, without any authority, to Thomas A'Kempis; and the author of the "Whole Duty of Man" still remains undiscovered. Millions of their books have been dispersed in the Christian world.
To have revealed their names would have given them as much worldly fame as any moralist has obtained—but they contemned it! Their religion was raised above all worldly passions! Some profane writers, indeed, have also concealed their names to great works, but their motives were of a very different cast.
THE SIX FOLLIES OF SCIENCE.
Nothing is so capable of disordering the intellects as an intense application to any one of these six things: the Quadrature of the Circle; the Multiplication of the Cube; the Perpetual Motion; the Philosophical Stone; Magic; and Judicial Astrology. "It is proper, however," Fontenelle remarks, "to apply one's self to these inquiries; because we find, as we proceed, many valuable discoveries of which we were before ignorant." The same thought Cowley has applied, in an address to his mistress, thus—
"Although I think thou never wilt be found,
Yet I'm resolved to search for thee:
The search itself rewards the pains.
So though the chymist his great secret miss,
(For neither it in art nor nature is)
Yet things well worth his toil he gains;
And does his charge and labour pay
With good unsought experiments by the way."
The same thought is in Donne; perhaps Cowley did not suspect that he was an imitator; Fontenelle could not have read either; he struck out the thought by his own reflection, Glauber searched long and deeply for the philosopher's stone, which though he did not find, yet in his researches he discovered a very useful purging salt, which bears his name.
Maupertuis observes on the Philosophical Stone, that we cannot