bnitz, however, expressed
a wish that some one conversant with modern philosophy would undertake to
extract the scattered particles of gold which may be hidden in their
abandoned mines. This wish has been at length partially fulfilled by three
or four of those industrious students and keen metaphysicians, who do
honour to modern Germany. But most of their works are unknown to me except
by repute, and as they all appear to be formed on a very extensive plan, I
doubt whether even those laborious men could afford adequate time for this
ungrateful research. Yet we cannot pretend to deny that Roscelin, Anselm,
Abelard, Peter Lombard, Albertus Magnus, Thomas Aquinas, Duns Scotus, and
Ockham, were men of acute and even profound understandings, the giants of
their own generation. Even with the slight knowledge we possess of their
tenets, there appear through the cloud of repulsive technical barbarisms
rays of metaphysical genius which this age ought not to despise. Thus in
the works of Anselm is found the celebrated argument of Des Cartes for the
existence of a Deity, deduced from the idea of an infinitely perfect
being. One great object that most of the schoolmen had in view was, to
establish the principles of natural theology by abstract reasoning. This
reasoning was doubtless liable to great difficulties. But a modern writer,
who seems tolerably acquainted with the subject, assures us that it would
be difficult to mention any theoretical argument to prove the divine
attributes, or any objection capable of being raised against the proof,
which we do not find in some of the scholastic philosophers.[842] The most
celebrated subjects of discussion, and those on which this class of
reasoners were most divided, were the reality of universal ideas,
considered as extrinsic to the human mind and the freedom of will. These
have not ceased to occupy the thoughts of metaphysicians.[843]

But all discovery of truth by means of these controversies was rendered
hopeless by two insurmountable obstacles, the authority of Aristotle and
that of the church. Wherever obsequious reverence is substituted for
bold inquiry, truth, if she is not already at hand, will never be
attained. The scholastics did not understand Aristotle, whose original
writings they could not read;[844] but his name was received with
implicit faith. They learned his peculiar nomenclature, and fancied that
he had given them realities. The authority of the church did them still