But another period was soon to follow, a period in which ages of long and dreary ignorance were to be followed by ages of futile labour, as long and dreary. No beautiful moral speculations were then to compensate the poverty of intellectual science. But morality, and even religion itself, were to be degraded, as little more than technical terms of a cold and unmeaning logic. The knowledge of our mental frame was then, indeed, professedly cultivated with most assiduous zeal; and if much technical phraseology, and much contention, were sufficient to constitute an elaborate science, that assiduous zeal might well deserve to have been rewarded with so honourable a name. But what reasonable hope of a progress truly scientific could be formed, when to treat of the philosophy of mind was to treat of every thing but of the mind and its affections; when some of the most important questions, with respect to it, were, Whether its essence were distinct from its existence? whether its essence therefore might subsist, when it had no actual existence? and what were all the qualities inherent in it as a nonentity? In morals, whether ethics were an art or a science? whether, if the mind had freedom of choice, this independent _will_ be an entity or a quiddity? and whether we should say, with a dozen schoolmen, that virtue is good, because it has intrinsic goodness, or, with a dozen more, that it has this intrinsic goodness, because it is good? In natural theology, questions of equal moment were contested with equal keenness and subtilty; but they related less to the Deity, of whose nature, transcendent as it is, the whole universe may be considered as in some degree a faint revelation, than to those spiritual ministers of his power, of whose very existence nature affords no evidence, and of whom revelation itself may be said to teach us little but the mere existence. Whether angels pass from one point of space to another, without passing through the intermediate points? whether they can visually discern objects in the dark? whether more than one can exist at the same moment in the same physical point? whether they can exist in a perfect vacuum, with any relation to the absolute incorporeal void? and whether if an angel were in vacuo, the void could still truly be termed _perfect_?--such, or similar to these were the great inquiries in that department of Natural Theology, to which, as to a separate science, was given the name of _Angelography_: and of the same kind were the principal inquiries with respect to the Deity himself, not so much an examination of the evidence which nature affords of his self-existence, and power, and wisdom, and goodness, those sublime qualities which even our weakness cannot contemplate without deriving some additional dignity from the very greatness which it adores, as a solution of more subtile points, whether he exist in imaginary space as much as in the space that is real? whether he can