The Scottish Philosophy [106]
rude and open attacks on the glorious gospel of Christ, and principles evidently subversive even of natural religion and the foundations of morality, if not establishing direct atheism: therefore, the Assembly appoint the following persons as a committee to inquire into the writings of this author. to call him before them, and prepare the matter for the next General Assembly." `I here was a keen debate in the committee for two days. It was moved in opposition, " that although all the members have a just abhorrence of any principles tending to infidelity or to the prejudice of our holy religion; yet, on account of certain circumstances in this case, they drop the overture, because it would not, in their judgment, serve the purpose of edification." The question being put, "transmit the overture to the Assembly or not," it passed in the negative by a majority of fifty to seventeen votes. After this, Mr. Anderson gave in a petition and complaint to the Presbytery of Edinburgh against the printer and publisher of the " Essays on the Principles of Morality and Natural Religion," requiring that the presbytery should summon them to appear before them and declare the name of the author of that work, that he might be censured according to the law of the gospel and the practice of this and all other well- governed churches." The defenders appeared by counsel. Meanwhile Mr. Anderson was summoned away by death from the scene. The case, however, goes on to a decision on the {180} merits, and the complaint is rejected. These incidents give us a more vivid picture of the times than any generalized statements. It is evidently the good function of the rising Moderate party in the church to restrain the intemperate zeal of those who would lay restraint on liberty of thought and writing, who would claim for the church a power not committed to it, and meet error with other weapons than argument.
Meanwhile there are able thinkers preparing to meet the scepticism both of Hume and Home, by well-established philosophic principles. We shall see that Reid and James Gregory, in particular, came forth to defend the doctrine of the freedom of the will. A curious cross-fight was produced at this stage by the introduction into Scotland of Edwards' " Treatise on the Will." In the pamphlet published in defence of Home, it is urged that, " among the list of subscribers to Edwards' book are many members of this church; and it was dispersed last year in this city by the most zealous friends to religion and true Calvinism." It is clear that Home and his friends wished to shelter themselves under the Calvinism of the Church of Scotland; and the pamphlet quotes Calvin, Turretin, and Pictet. It might have been urged in reply that Calvin stands up for an essential freedom of the will, possessed by all responsible beings; and that the reformers generally, in holding by a slavery of the will, meant a slavery produced by the fall of man and by sin. As to Edwards' doctrine, it is a metaphysical one not before the mind of the reformers; and it is so explained and illustrated by the author as to make it have a very different aspect and practical tendency from that propounded by the Scottish necessarians.
The " Essays on Morality" was the work of Home that produced the greatest sensation. It was followed by other philosophical works. In 1761, he published his "Introduction to the Art of Thinking," in which shrewd metaphysics and practical remarks are grafted on the old logic. For several years be had meditated an extensive work on the principles of criticism, which would inquire into the causes of that pleasure which is derived from the production of poetry, painting, sculpture, music, and architecture. The work appeared in I 762, under the title of " Elements of Criticism." It is gracefully {181} written: it treats of all the subjects usually discussed in books of rhetoric, and shows an extensive reading in the great classical writers of ancient and modern times. He professes to found the whole upon a philosophic basis. But his analysis of the mental principles
Meanwhile there are able thinkers preparing to meet the scepticism both of Hume and Home, by well-established philosophic principles. We shall see that Reid and James Gregory, in particular, came forth to defend the doctrine of the freedom of the will. A curious cross-fight was produced at this stage by the introduction into Scotland of Edwards' " Treatise on the Will." In the pamphlet published in defence of Home, it is urged that, " among the list of subscribers to Edwards' book are many members of this church; and it was dispersed last year in this city by the most zealous friends to religion and true Calvinism." It is clear that Home and his friends wished to shelter themselves under the Calvinism of the Church of Scotland; and the pamphlet quotes Calvin, Turretin, and Pictet. It might have been urged in reply that Calvin stands up for an essential freedom of the will, possessed by all responsible beings; and that the reformers generally, in holding by a slavery of the will, meant a slavery produced by the fall of man and by sin. As to Edwards' doctrine, it is a metaphysical one not before the mind of the reformers; and it is so explained and illustrated by the author as to make it have a very different aspect and practical tendency from that propounded by the Scottish necessarians.
The " Essays on Morality" was the work of Home that produced the greatest sensation. It was followed by other philosophical works. In 1761, he published his "Introduction to the Art of Thinking," in which shrewd metaphysics and practical remarks are grafted on the old logic. For several years be had meditated an extensive work on the principles of criticism, which would inquire into the causes of that pleasure which is derived from the production of poetry, painting, sculpture, music, and architecture. The work appeared in I 762, under the title of " Elements of Criticism." It is gracefully {181} written: it treats of all the subjects usually discussed in books of rhetoric, and shows an extensive reading in the great classical writers of ancient and modern times. He professes to found the whole upon a philosophic basis. But his analysis of the mental principles