Here I must premise a general observation of great benefit to mankind. That there are many people who have the ufe only of one Operation of the Intellect, though, like fhort-fighted men, they can hardly difcover it themselves: They can form fingle apprehenfions, but have neither of the other two faculties, the judicium or difcurfus. Now as it is wifely ordered, that people deprived of one fenfe, have the others in more perfection, fuch people will form fingle Ideas with a great deal of vivacity; and happy were it indeed if they would confine themselves to fuch, without forming judicia, much less argumen

tations.

Cornelius quickly difcovered, that these two laft operations of the Intellect were very weak in Martin, and almoft totally extinguished in Crambe; however he ufed to fav, that Rules of Logick are Spectacles to a purblind understanding, and therefore he refolved to proceed with his two pupils.

Martin's understanding was fo totally immersed in fenfible objects, that he demanded examples from Material things of the abftracted Ideas of Logick: As for Crambe, he contented himfelf with the Words, and when he could but form fome conceit upon them, was fully fatisfied. Thus Crambe would tell his Inftructor, that All men

8 When Dr. Mead once urged to our Author the Authority of Patrick the Dictionary-maker, against the latinity of the expreffion, amor publicus, which he had ufed in an infcription, he replied, that he would allow a Dictionary-maker to understand a fingle word, but not two words put together.

were not fingular; that Individuality could hardly be prædicated of any man, for it was commonly faid that a man is not the fame he was, that madmen are befide themselves, and drunken men come to themfelves; which shows, that few men have that most valuable logical endowment, Individuality". Cornelius told Martin that a fhoulder of mutton was an individual, which Crambe denied, for he had feen it cut into commons : That's true (quoth the Tutor) but you never faw it cut into fhoulders of mutton: If it could (quoth Crambe) it would be the most lovely individual of the University. When he was told a fubftance was that which was fubject to accidents; then Soldiers (quoth Crambe) are the most fubftantial people in the world. Neither would he allow it to be a good definition of accident, that it could be prefent or abfent without the defruction of the fubject; fince there are a great many accidents that deftroy the fubject, as burning does a house, and death a man. But as to that, Cornelius informed him, that there was a natural death, and a logical death; that though a

"But if it be poffible for the fame man to have diftinct "incommunicable confcioufnefs at different times, it is with"out doubt the fame man would at different times make "different perfons. Which we fee is the fenfe of mankind "in not punishing the mad man for the fober man's actions, "nor the fober man for what the mad man did, thereby "making them two perfons; which is fomewhat explained "by our way of speaking in English, when they say such an "one is not himself, or is befides himself." Locke's Effay on Human Understanding, B. ii. c. 27.

man after his natural death was not capable of the leaft parish-office, yet he might still keep his Stall amongst the logical prædicaments.

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Cornelius was forced to give Martin fenfible images; thus calling up the Coachman, he asked him what he had feen in the Bear-garden? the man answered, he faw two men fight a prize; one was a fair man, a Serjeant in the Guards; the other black, a Butcher; the Serjeant had red Breeches, the Butcher blue; they fought upon a Stage about four o'clock, and the Serjeant wounded the Butcher in the leg. "Mark" (quoth Cornelius) "how the fellow runs through the prædicaments. Men, fubftan"tia; two, quantitas; fair and black, qualitas; Serjeant and Butcher, relatio; wounded the other, actio & paffio; fighting, fitus; Stage, "ubi; two a Clock, quando; blue and red "Breeches, habitus." At the fame time he warned Martin, that what he now learned as a Logician, he muft forget as a natural Philofopher; that though he now taught them that accidents inhered in the fubject, they would find in time there was no fuch thing; and that colour, taste, smell, heat, and cold, were not in the things, but only phantafms of our brains. He was forced to let them into this fecret, for Martin could not conceive how a habit of dancing inhered in a dancing-mafter, when he did not dance; nay, he would demand the Characteristicks of Relations: Crambe used to help him out by telling him, a Cuckold, a lofing gamefter, a man that had not dined, a young heir that was

kept short by his father, might be all known by their countenance; that, in this laft cafe, the Paternity and Filiation leave very fenfible impreffions in the relatum and correlatum. The greatest difficulty was when they came to the Tenth prædicament: Crambe affirmed, that his habitus was more a fubftance than he was; for his cloaths could better fubfift without him, than he without his cloaths.

Martin fuppofed an Univerfal Man to be like a Knight of the Shire, or a Burgefs of a Corporation, that reprefented a great many Individuals. His Father asked him, if he could not frame the Idea of an Univerfal Lord Mayor? Martin told him, that, never having feen but one Lord Mayor, the Idea of that Lord Mayor always returned to his mind; that he had great difficulty to abftract a Lord Mayor from his Fur Gown, and Gold Chain; nay, that the horse he faw the Lord Mayor ride upon not a little difturbed his imagination. On the other hand Crambe, to fhew himself of a more penetrating genius, fwore that he could frame a conception of a Lord Mayor not only without his Horse, Gown, and Gold Chain, but even without Stature, Feature, Colour, Hands, Head, Feet, or any Body; which he fuppofed was the abstract of a Lord Mayor'. Cornelius told him, that

i This is not a fair representation of what is faid in the Effay on Human Underfunding, concerning general and abftrat Ideas. But ferious Writers have done that Philofopher the fame injuftice with these wanton Wits; who employed

he was a lying Rafcal; that an Univerfale was not the object of imagination, and that there was no fuch thing in reality, or a parte Rei. But I can prove (quoth Crambe) that there are Clyfters a parte Rei, but Clyfters are Univerfales; ergo. Thus I prove my Minor. Quod aptum eft ineffe multis, is an univerfale by definition: but every clyfter before it is adminiftred has that quality; therefore every clyfter is an univerfale.

He alfo found fault with the Advertisements, that they were not ftrict logical definitions: In an advertisement of a Dog ftolen or ftrayed, he faid it ought to begin thus, An irrational animal of the Genus caninum, &c. Cornelius told them, that though those advertisements were not framed according to the exact rules of logical definitions, being only defcriptions of things numero differentibus, yet they contained a faint image of the praedicabilia, and were highly subfervient to the common purposes of life; often discovering things that were loft, both animate and inanimate. An Italian Greyhound, of a moufe-colour, a white fpeck in the neck, lame of one leg, belongs to fuch a Lady. Greyhound, genus; moufe-coloured, etc. differentia; lame of one leg, accidens; belongs to fuch a Lady, proprium.

Though I am afraid I have tranfgreffed upon my Reader's patience already, I cannot help taking notice of one thing, more extraordinary than any yet mentioned; which was Crambe's Trea

this ridicule in compliment to Lord Bolingbroke, who in his Metaphyfics, or firft Philofophy, borrows the reafoning of those serious Writers against general and abract Ideas.