The Scottish Philosophy [54]
and understanding relating to many truths, yet while his body sleeps, or his mind is in a muse about other things, lie perceives none of theme truths." So "I see no greater absurdity in saying one may leave a stock of seminal or habitual knowledge, though lie leave no actual knowledge, than to say one may have a stock of senses, though be hath no actual sensation, or consciousness of the acts or exercise of any of his senses, as a child not born or a man in a deep sleep; or a natural store of affections subjectively in him, and yet affected with nothing till occasions and objects appear. One may have a good pair of eyes, and yet see nothing till light be given and objects be presented. Nor is it an improper way of speaking to say a man hath not his eyes or sight, though he be not actually seeing. And as little is it improper to say a man hath understanding and knowledge, though he be not actually knowing or perceiving the truths he has the impress of in his understanding." This is a wonderfully clear statement of the distinctions between the seminal capacity and the actual ideas, between a laid-up stock and occasions, by which philosophers have sought to overthrow the theory of Locke. In regard to the special question discussed, Mr. Robe had quoted the received rule, "." Erskine quotes against him Hieroboord, " Mens non indiget semper phantasmata ad suas perceptiones." "The object of that idea is only corporeal things as corporeal; but the object of rational knowledge is not only corporeal things, but spiritual and corporeal things, not as corporeal, but as intelligible." " It is reason, and not sense, that is the only help to attain the natural knowledge of God and his perfections." Above reason he places faith. " True faith differs as much from, and is as far above, mere intellectual ideas as intellectual ideas are above corporeal and imaginary ideas; yea, much farther than human reason is above sense; even as far as what is above human and supernatural, is above merely natural." It is evident that there are curious questions started, though not precisely settled, as to the place which the phantasm has in thought, and the imagination in religion. We feel that we are in the society of men of reflection and of reading. The evangelical and the seceding ministers of these days are quite as erudite as the academic men who despised them, and are holding firmly by old truths which the new philosophy is overlooking.
IX.-- ARCHIBALD CAMPBELL. H/E\ was a pupil of Professor Simson's, in Glasgow, and became minister of Tarbert in Stirlingshire. I have been able to collect few notices of him. He is worthy of being mentioned, as having had played upon him one of the basest tricks mentioned in literary history. He wrote a treatise on {90} "Moral Virtue," and sent it up to London to his friend, Alexander Innes, D.D., assistant at St. Margaret's, Westminster, to have it published; and Innes published it in his own name, with the date, Tothill Fields, Jan. 20, 1727- 28. In 1730, Campbell went to London and exposed Innes's imposture. It seems that the Lord Chancellor, believing that Innes was the author of the work, presented him to a living. The Chancellor, being convinced of the deceit, sought to male amends by offering a living to Campbell, who declined the offer, saying that he preferred his own country; and he becomes professor of ecclesiastical history in St. Andrews. In 1733, he published the work in his own name, dating it St. Andrews, and disowning the " Prefatory Introduction " and " some little marginal notes of Innes." "An Inquiry into the Original of Moral Virtue, wherein is shown, against the Author of the Fable of the Bees, that Virtue is founded in the Nature of Things, is unalterable and eternal, and the great Means of Private and Public Happiness, with some Reflections on a late Book entitled `An Inquiry into the Original of our Ideas of Beauty and Virtue.' " Hutcheson, whom he thus assailed, spoke of him as no better
IX.-- ARCHIBALD CAMPBELL. H/E\ was a pupil of Professor Simson's, in Glasgow, and became minister of Tarbert in Stirlingshire. I have been able to collect few notices of him. He is worthy of being mentioned, as having had played upon him one of the basest tricks mentioned in literary history. He wrote a treatise on {90} "Moral Virtue," and sent it up to London to his friend, Alexander Innes, D.D., assistant at St. Margaret's, Westminster, to have it published; and Innes published it in his own name, with the date, Tothill Fields, Jan. 20, 1727- 28. In 1730, Campbell went to London and exposed Innes's imposture. It seems that the Lord Chancellor, believing that Innes was the author of the work, presented him to a living. The Chancellor, being convinced of the deceit, sought to male amends by offering a living to Campbell, who declined the offer, saying that he preferred his own country; and he becomes professor of ecclesiastical history in St. Andrews. In 1733, he published the work in his own name, dating it St. Andrews, and disowning the " Prefatory Introduction " and " some little marginal notes of Innes." "An Inquiry into the Original of Moral Virtue, wherein is shown, against the Author of the Fable of the Bees, that Virtue is founded in the Nature of Things, is unalterable and eternal, and the great Means of Private and Public Happiness, with some Reflections on a late Book entitled `An Inquiry into the Original of our Ideas of Beauty and Virtue.' " Hutcheson, whom he thus assailed, spoke of him as no better