DICKORY CRONKE









THE

DUMB PHILOSOPHER,

OR,

GREAT BRITAIN'S WONDER;





CONTAINING:



I.  A faithful and very surprising Account how Dickory Cronke, a

Tinner's son, in the County of Cornwall, was born Dumb, and

continued so for Fifty-eight years; and how, some days before he

died, he came to his Speech; with Memoirs of his Life, and the

Manner of his Death.



II.  A Declaration of his Faith and Principles in Religion; with a

Collection of Select Meditations, composed in his Retirement.



III.  His Prophetical Observations upon the Affairs of Europe, more

particularly of Great Britain, from 1720 to 1729.  The whole

extracted from his Original Papers, and confirmed by unquestionable

Authority.



TO WHICH IS ANNEXED HIS ELEGY,

WRITTEN BY A YOUNG CORNISH GENTLEMAN, OF

EXETER COLLEGE IN OXFORD.



WITH



AN EPITAPH BY ANOTHER HAND.



"Non quis, sed quid."



LONDON:

Printed for and Sold by THOMAS BICKERTON, at

the Crown, in Paternoster Row.  1719.







PREFACE







The formality of a preface to this little book might have been very

well omitted, if it were not to gratify the curiosity of some

inquisitive people, who, I foresee, will be apt to make objections

against the reality of the narrative.



Indeed the public has too often been imposed upon by fictitious

stories, and some of a very late date, so that I think myself

obliged by the usual respect which is paid to candid and impartial

readers, to acquaint them, by way of introduction, with what they

are to expect, and what they may depend upon, and yet with this

caution too, that it is an indication of ill nature or ill manners,

if not both, to pry into a secret that is industriously concealed.



However, that there may be nothing wanting on my part, I do hereby

assure the reader, that the papers from whence the following sheets

were extracted, are now in town, in the custody of a person of

unquestionable reputation, who, I will be bold to say, will not

only be ready, but proud, to produce them upon a good occasion, and

that I think is as much satisfaction as the nature of this case

requires.



As to the performance, it can signify little now to make an apology

upon that account, any farther than this, that if the reader

pleases he may take notice that what he has now before him was

collected from a large bundle of papers, most of which were writ in

shorthand, and very ill-digested.  However, this may be relied

upon, that though the language is something altered, and now and

then a word thrown in to help the expression, yet strict care has

been taken to speak the author's mind, and keep as close as

possible to the meaning of the original.  For the design, I think

there is nothing need be said in vindication of that.  Here is a

dumb philosopher introduced to a wicked and degenerate generation,

as a proper emblem of virtue and morality; and if the world could

be persuaded to look upon him with candour and impartiality, and

then to copy after him, the editor has gained his end, and would

think himself sufficiently recompensed for his present trouble.









PART I







Among the many strange and surprising events that help to fill the

accounts of this last century, I know none that merit more an

entire credit, or are more fit to be preserved and handed to

posterity than those I am now going to lay before the public.



Dickory Cronke, the subject of the following narrative, was born at

a little hamlet, near St. Columb, in Cornwall, on the 29th of May,

1660, being the day and year in which King Charles the Second was

restored.  His parents were of mean extraction, but honest,

industrious people, and well beloved in their neighbourhood.  His

father's chief business was to work at the tin mines; his mother

stayed at home to look after the children, of which they had

several living at the same time.  Our Dickory was the youngest, and

being but a sickly child, had always a double portion of her care

and tenderness.



It was upwards of three years before it was discovered that he was

born dumb, the knowledge of which at first gave his mother great

uneasiness, but finding soon after that he had his hearing, and all

his other senses to the greatest perfection, her grief began to

abate, and she resolved to have him brought up as well as their

circumstances and his capacity would permit.



As he grew, notwithstanding his want of speech, he every day gave

some instance of a ready genius, and a genius much superior to the

country children, insomuch that several gentlemen in the

neighbourhood took particular notice of him, and would often call

him Restoration Dick, and give him money, &c.



When he came to be eight years of age, his mother agreed with a

person in the next village, to teach him to read and write, both

which, in a very short time, he acquired to such perfection,

especially the latter, that he not only taught his own brothers and

sisters, but likewise several young men and women in the

neighbourhood, which often brought him in small sums, which he

always laid out in such necessaries as he stood most in need of.



In this state he continued till he was about twenty, and then he

began to reflect how scandalous it was for a young man of his age

and circumstances to live idle at home, and so resolves to go with

his father to the mines, to try if he could get something towards

the support of himself and the family; but being of a tender

constitution, and often sick, he soon perceived that sort of

business was too hard for him, so was forced to return home and

continue in his former station; upon which he grew exceeding

melancholy, which his mother observing, she comforted him in the

best manner she could, telling him that if it should please God to

take her away, she had something left in store for him, which would

preserve him against public want.



This kind assurance from a mother whom he so dearly loved gave him

some, though not an entire satisfaction; however, he resolves to

acquiesce under it till Providence should order something for him

more to his content and advantage, which, in a short time happened

according to his wish.  The manner was thus:-



One Mr. Owen Parry, a Welsh gentleman of good repute, coming from

Bristol to Padstow, a little seaport in the county of Cornwall,

near the place where Dickory dwelt, and hearing much of this dumb

man's perfections, would needs have him sent for; and finding, by

his significant gestures and all outward appearances that he much

exceeded the character that the country gave of him, took a mighty

liking to him, insomuch that he told him, if he would go with him

into Pembrokeshire, he would be kind to him, and take care of him

as long as he lived.



This kind and unexpected offer was so welcome to poor Dickory, that

without any farther consideration, he got a pen and ink and writ a

note, and in a very handsome and submissive manner returned him

thanks for his favour, assuring him he would do his best to

continue and improve it; and that he would be ready to wait upon

him whenever he should be pleased to command.



To shorten the account as much as possible, all things were

concluded to their mutual satisfaction, and in about a fortnight's

time they set forward for Wales, where Dickory, notwithstanding his

dumbness, behaved himself with so much diligence and affability,

that he not only gained the love of the family where he lived, but

of everybody round him.



In this station he continued till the death of his master, which

happened about twenty years afterwards; in all which time, as has

been confirmed by several of the family, he was never observed to

be any ways disguised by drinking, or to be guilty of any of the

follies and irregularities incident to servants in gentlemen's

houses.  On the contrary, when he had any spare time, his constant

custom was to retire with some good book into a private place

within call, and there employ himself in reading, and then writing

down his observations upon what he read.



After the death of his master, whose loss afflicted him to the last

degree, one Mrs. Mary Mordant, a gentlewoman of great virtue and

piety, and a very good fortune, took him into her service, and

carried him with her, first to Bath, and then to Bristol, where,

after a lingering distemper, which continued for about four years,

she died likewise.



Upon the loss of his mistress, Dickory grew again exceeding

melancholy and disconsolate; at length, reflecting that death is

but a common debt which all mortals owe to nature, and must be paid

sooner or later, he became a little better satisfied, and so

determines to get together what he had saved in his service, and

then to return to his native country, and there finish his life in

privacy and retirement.



Having been, as has been mentioned, about twenty-four years a

servant, and having, in the interim, received two legacies, viz.,

one of thirty pounds, left him by his master, and another of

fifteen pounds by his mistress, and being always very frugal, he

had got by him in the whole upwards of sixty pounds.  This, thinks

he, with prudent management, will be enough to support me as long

as I live, and so I'll e'en lay aside all thoughts of future

business, and make the best of my way to Cornwall, and there find

out some safe and solitary retreat, where I may have liberty to

meditate and make my melancholy observations upon the several

occurrences of human life.



This resolution prevailed so far, that no time was let slip to get

everything in readiness to go with the first ship.  As to his

money, he always kept that locked up by him, unless he sometimes

lent it to a friend without interest, for he had a mortal hatred to

all sorts of usury or extortion.  His books, of which he had a

considerable quantity, and some of them very good ones, together

with his other equipage, he got packed up, that nothing might be

wanting against the first opportunity.



In a few days he heard of a vessel bound to Padstow, the very port

he wished to go to, being within four or five miles of the place

where he was born.  When he came thither, which was in less than a

week, his first business was to inquire after the state of his

family.  It was some time before he could get any information of

them, until an old man that knew his father and mother, and

remembered they had a son was born dumb, recollected him, and after

a great deal of difficulty, made him understand that all his family

except his youngest sister were dead, and that she was a widow, and

lived at a little town called St. Helen's, about ten miles farther

in the country.



This doleful news, we must imagine, must be extremely shocking, and

add a new sting to his former affliction; and here it was that he

began to exercise the philosopher, and to demonstrate himself both

a wise and a good man.  All these things, thinks he, are the will

of Providence, and must not be disputed; and so he bore up under

them with an entire resignation, resolving that, as soon as he

could find a place where he might deposit his trunk and boxes with

safety, he would go to St. Helen's in quest of his sister.



How his sister and he met, and how transported they were to see

each other after so long an interval, I think is not very material.

It is enough for the present purpose that Dickory soon recollected

his sister, and she him; and after a great many endearing tokens of

love and tenderness, he wrote to her, telling her that he believed

Providence had bestowed on him as much as would support him as long

as he lived, and that if she thought proper he would come and spend

the remainder of his days with her.



The good woman no sooner read his proposal than she accepted it,

adding, withal, that she could wish her entertainment was better;

but if he would accept of it as it was, she would do her best to

make everything easy, and that he should be welcome upon his own

terms, to stay with her as long as he pleased.



This affair being so happily settled to his full satisfaction, he

returns to Padstow to fetch the things he had left behind him, and

the next day came back to St. Helen's, where, according to his own

proposal, he continued to the day of his death, which happened upon

the 29th of May, 1718, about the same hour in which he was born.



Having thus given a short detail of the several periods of his

life, extracted chiefly from the papers which he left behind him, I

come in the next place to make a few observations how he managed

himself and spent his time toward the latter part of it.



His constant practice, both winter and summer, was to rise and set

with the sun; and if the weather would permit, he never failed to

walk in some unfrequented place, for three hours, both morning and

evening, and there it is supposed he composed the following

meditations.  The chief part of his sustenance was milk, with a

little bread boiled in it, of which in the morning, after his walk,

he would eat the quantity of a pint, and sometimes more.  Dinners

he never eat any; and at night he would only have a pretty large

piece of bread, and drink a draught of good spring water; and after

this method he lived during the whole time he was at St. Helen's.

It is observed of him that he never slept out of a bed, nor never

lay awake in one; which I take to be an argument, not only of a

strong and healthful constitution, but of a mind composed and calm,

and entirely free from the ordinary disturbances of human life.  He

never gave the least signs of complaint or dissatisfaction at

anything, unless it was when he heard the tinners swear, or saw

them drunk; and then, too, he would get out of the way as soon as

he had let them see, by some significant signs, how scandalous and

ridiculous they made themselves; and against the next time he met

them, would be sure to have a paper ready written, wherein he would

represent the folly of drunkenness, and the dangerous consequences

that generally attended it.



Idleness was his utter aversion, and if at any time he had finished

the business of the day, and was grown weary of reading and

writing, in which he daily spent six hours at least, he would

certainly find something either within doors or without, to employ

himself.



Much might be said both with regard to the wise and regular

management, and the prudent methods he took to spend his time well

towards the declension of his life; but, as his history may perhaps

be shortly published at large by a better hand, I shall only

observe in the general, that he was a person of great wisdom and

sagacity.  He understood nature beyond the ordinary capacity, and,

if he had had a competency of learning suitable to his genius,

neither this nor the former ages would have produced a better

philosopher or a greater man.



I come next to speak of the manner of his death and the

consequences thereof, which are, indeed, very surprising, and,

perhaps, not altogether unworthy a general observation.  I shall

relate them as briefly as I can, and leave every one to believe or

disbelieve as he thinks proper.



Upon the 26th of May, 1718, according to his usual method, about

four in the afternoon, he went out to take his evening walk; but

before he could reach the place he intended, he was siezed with an

apoplectic fit, which only gave him liberty to sit down under a

tree, where, in an instant, he was deprived of all manner of sense

and motion, and so he continued, as appears by his own confession

afterwards, for more than fourteen hours.



His sister, who knew how exact he was in all his methods, finding

him stay a considerable time beyond the usual hour, concludes that

some misfortune must needs have happened to him, or he would

certainly have been at home before.  In short, she went immediately

to all the places he was wont to frequent, but nothing could be

heard or seen of him till the next morning, when a young man, as he

was going to work, discovered him, and went home and told his

sister that her brother lay in such a place, under a tree, and, as

he believed had been robbed and murdered.



The poor woman, who had all night been under the most dreadful

apprehensions, was now frightened and confounded to the last

degree.  However, recollecting herself, and finding there was no

remedy, she got two or three of her neighbours to bear her company,

and so hastened with the young man to the tree, where she found her

brother lying in the same posture that he had described.



The dismal object at first view startled and surprised everybody

present, and filled them full of different notions and conjectures.

But some of the company going nearer to him, and finding that he

had lost nothing, and that there were no marks of any violence to

be discovered about him, they conclude that it must be an

apoplectic or some other sudden fit that had surprised him in his

walk, upon which his sister and the rest began to feel his hands

and face, and observing that he was still warm, and that there were

some symptoms of life yet remaining, they conclude that the best

way was to carry him home to bed, which was accordingly done with

the utmost expedition.



When they had got him into the bed, nothing was omitted that they

could think of to bring him to himself, but still he continued

utterly insensible for about six hours.  At the sixth hour's end he

began to move a little, and in a very short time was so far

recovered, to the great astonishment of everybody about him, that

he was able to look up, and to make a sign to his sister to bring

him a cup of water.



After he had drunk the water he soon perceived that all his

faculties were returned to their former stations, and though his

strength was very much abated by the length and rigour of the fit,

yet his intellects were as strong and vigorous as ever.



His sister observing him to look earnestly upon the company, as if

he had something extraordinary to communicate to them, fetched him

a pen and ink and a sheet of paper, which, after a short pause, he

took, and wrote as follows:-





"Dear sister,



"I have now no need of pen, ink, and paper, to tell you my meaning.

I find the strings that bound up my tongue, and hindered me from

speaking, are unloosed, and I have words to express myself as

freely and distinctly as any other person.  From whence this

strange and unexpected event should proceed, I must not pretend to

say, any farther than this, that it is doubtless the hand of

Providence that has done it, and in that I ought to acquiesce.

Pray let me be alone for two or three hours, that I may be at

liberty to compose myself, and put my thoughts in the best order I

can before I leave them behind me."





The poor woman, though extremely startled at what her brother had

written, yet took care to conceal it from the neighbours, who, she

knew, as well as she, must be mightily surprised at a thing so

utterly unexpected.  Says she, my brother desires to be alone; I

believe he may have something in his mind that disturbs him.  Upon

which the neighbours took their leave and returned home, and his

sister shut the door, and left him alone to his private

contemplations.



After the company were withdrawn he fell into a sound sleep, which

lasted from two till six, and his sister, being apprehensive of the

return of his fit, came to the bedside, and, asking softly if he

wanted anything, he turned about to her and spoke to this effect:

Dear sister, you see me not only recovered out of a terrible fit,

but likewise that I have the liberty of speech, a blessing that I

have been deprived of almost sixty years, and I am satisfied you

are sincerely joyful to find me in the state I now am in; but,

alas! it is but a mistaken kindness.  These are things but of short

duration, and if they were to continue for a hundred years longer,

I can't see how I should be anyways the better.



I know the world too well to be fond of it, and am fully satisfied

that the difference between a long and a short life is

insignificant, especially when I consider the accidents and company

I am to encounter.  Do but look seriously and impartially upon the

astonishing notion of time and eternity, what an immense deal has

run out already, and how infinite it is still in the future; do but

seriously and deliberately consider this, and you will find, upon

the whole, that three days and three ages of life come much to the

same measure and reckoning.



As soon as he had ended his discourse upon the vanity and

uncertainty of human life, he looked steadfastly upon her.  Sister,

says he, I conjure you not to be disturbed at what I am going to

tell you, which you will undoubtedly find to be true in every

particular.  I perceive my glass is run, and I have now no more to

do in this world but to take my leave of it; for to-morrow about

this time my speech will be again taken from me, and, in a short

time, my fit will return; and the next day, which I understand is

the day on which I came into this troublesome world, I shall

exchange it for another, where, for the future, I shall for ever be

free from all manner of sin and sufferings.



The good woman would have made him a reply, but he prevented her by

telling her he had no time to hearken to unnecessary complaints or

animadversions.  I have a great many things in my mind, says he,

that require a speedy and serious consideration.  The time I have

to stay is but short, and I have a great deal of important business

to do in it.  Time and death are both in my view, and seem both to

call aloud to me to make no delay.  I beg of you, therefore, not to

disquiet yourself or me.  What must be, must be.  The decrees of

Providence are eternal and unalterable; why, then, should we

torment ourselves about that which we cannot remedy?



I must confess, my dear sister, I owe you many obligations for your

exemplary fondness to me, and do solemnly assure you I shall retain

the sense of them to the last moment.  All that I have to request

of you is, that I may be alone for this night.  I have it in my

thoughts to leave some short observations behind me, and likewise

to discover some things of great weight which have been revealed to

me, which may perhaps be of some use hereafter to you and your

friends.  What credit they may meet with I cannot say, but depend

the consequence, according to their respective periods, will

account for them, and vindicate them against the supposition of

falsity and mere suggestion.



Upon this, his sister left him till about four in the morning, when

coming to his bedside to know if he wanted anything, and how he had

rested, he made her this answer; I have been taking a cursory view

of my life, and though I find myself exceedingly deficient in

several particulars, yet I bless God I cannot find I have any just

grounds to suspect my pardon.  In short, says he, I have spent this

night with more inward pleasure and true satisfaction than ever I

spent a night through the whole course of my life.



After he had concluded what he had to say upon the satisfaction

that attended an innocent and well-spent life, and observed what a

mighty consolation it was to persons, not only under the

apprehension, but even in the very agonies of death itself, he

desired her to bring him his usual cup of water, and then to help

him on with his clothes, that he might sit up, and so be in a

better posture to take his leave of her and her friends.



When she had taken him up, and placed him at a table where he

usually sat, he desired her to bring him his box of papers, and

after he had collected those he intended should be preserved, he

ordered her to bring a candle, that he might see the rest burnt.

The good woman seemed at first to oppose the burning of his papers,

till he told her they were only useless trifles, some unfinished

observations which he had made in his youthful days, and were not

fit to be seen by her, or anybody that should come after him.



After he had seen his papers burnt, and placed the rest in their

proper order, and had likewise settled all his other affairs, which

was only fit to be done between himself and his sister, he desired

her to call two or three of the most reputable neighbours, not only

to be witnesses of his will, but likewise to hear what he had

farther to communicate before the return of his fit, which he

expected very speedily.



His sister, who had beforehand acquainted two or three of her

confidants with all that had happened, was very much rejoiced to

hear her brother make so unexpected a concession; and accordingly,

without any delay or hesitation, went directly into the

neighbourhood, and brought home her two select friends, upon whose

secrecy and sincerity she knew she might depend upon all accounts.



In her absence he felt several symptoms of the approach of his fit,

which made him a little uneasy, lest it should entirely seize him

before he had perfected his will, but that apprehension was quickly

removed by her speedy return.  After she had introduced her friends

into his chamber, he proceeded to express himself in the following

manner; Dear sister, you now see your brother upon the brink of

eternity; and as the words of dying persons are commonly the most

regarded, and make deepest impressions, I cannot suspect but you

will suffer the few I am about to say to have always some place in

your thoughts, that they may be ready for you to make use of upon

any occasion.



Do not be fond of anything on this side of eternity, or suffer your

interest to incline you to break your word, quit your modesty, or

to do anything that will not bear the light, and look the world in

the face.  For be assured of this; the person that values the

virtue of his mind and the dignity of his reason, is always easy

and well fortified both against death and misfortune, and is

perfectly indifferent about the length or shortness of his life.

Such a one is solicitous about nothing but his own conduct, and for

fear he should be deficient in the duties of religion, and the

respective functions of reason and prudence.



Always go the nearest way to work.  Now, the nearest way through

all the business of human life, are the paths of religion and

honesty, and keeping those as directly as you can, you avoid all

the dangerous precipices that often lie in the road, and sometimes

block up the passage entirely.



Remember that life was but lent at first, and that the remainder is

more than you have reason to expect, and consequently ought to be

managed with more than ordinary diligence.  A wise man spends every

day as if it were his last; his hourglass is always in his hand,

and he is never guilty of sluggishness or insincerity.



He was about to proceed, when a sudden symptom of the return of his

fit put him in mind that it was time to get his will witnessed,

which was no sooner done but he took it up and gave it to his

sister, telling her that though all he had was hers of right, yet

he thought it proper, to prevent even a possibility of a dispute,

to write down his mind in the nature of a will, wherein I have

given you, says he, the little that I have left, except my books

and papers, which, as soon as I am dead, I desire may be delivered

to Mr. Anthony Barlow, a near relation of my worthy master, Mr.

Owen Parry.



This Mr. Anthony Barlow was an old contemplative Welsh gentleman,

who, being under some difficulties in his own country, was forced

to come into Cornwall and take sanctuary among the tinners.

Dickory, though he kept himself as retired as possible, happened to

meet him one day upon his walks, and presently remembered that he

was the very person that used frequently to come to visit his

master while he lived in Pembrokeshire, and so went to him, and by

signs made him understand who he was.



The old gentleman, though at first surprised at this unexpected

interview, soon recollected that he had formerly seen at Mr.

Parry's a dumb man, whom they used to call the dumb philosopher, so

concludes immediately that consequently this must be he.  In short,

they soon made themselves known to each other; and from that time

contracted a strict friendship and a correspondence by letters,

which for the future they mutually managed with the greatest

exactness and familiarity.



But to leave this as a matter not much material, and to return to

our narrative.  By this time Dickory's speech began to falter,

which his sister observing, put him in mind that he would do well

to make some declaration of his faith and principles of religion,

because some reflections had been made upon him upon the account of

his neglect, or rather his refusal, to appear at any place of

public worship.



"Dear sister," says he, "you observe very well, and I wish the

continuance of my speech for a few moments, that I might make an

ample declaration upon that account.  But I find that cannot be; my

speech is leaving me so fast that I can only tell you that I have

always lived, and now die, an unworthy member of the ancient

catholic and apostolic church; and as to my faith and principles, I

refer you to my papers, which, I hope, will in some measure

vindicate me against the reflections you mention."



He had hardly finished his discourse to his sister and her two

friends, and given some short directions relating to his burial,

but his speech left him; and what makes the thing the more

remarkable, it went away, in all appearance, without giving him any

sort of pain or uneasiness.



When he perceived that his speech was entirely vanished, and that

he was again in his original state of dumbness, he took his pen as

formerly and wrote to his sister, signifying that whereas the

sudden loss of his speech had deprived him of the opportunity to

speak to her and her friends what he intended, he would leave it

for them in writing, and so desired he might not be disturbed till

the return of his fit, which he expected in six hours at farthest.

According to his desire they all left him, and then, with the

greatest resignation imaginable, he wrote down the meditations

following:







PART II







An Abstract of his Faith, and the Principles of his Religion &c.,

which begins thus:



Dear Sister; I thank you for putting me in mind to make a

declaration of my faith, and the principles of my religion.  I

find, as you very well observe, I have been under some reflections

upon that account, and therefore I think it highly requisite that I

set that matter right in the first place.  To begin, therefore,

with my faith, in which I intend to be as short and as

comprehensive as I can:



1.  I most firmly believe that it was the eternal will of God, and

the result of his infinite wisdom, to create a world, and for the

glory of his majesty to make several sorts of creatures in order

and degree one after another; that is to say, angels, or pure

immortal spirits; men, consisting of immortal spirits and matter,

having rational and sensitive souls; brutes, having mortal and

sensitive souls; and mere vegetatives, such as trees, plants, &c.;

and these creatures so made do, as it were, clasp the higher and

lower world together.



2.  I believe the holy Scriptures, and everything therein

contained, to be the pure and essential word of God; and that,

according to these sacred writings, man, the lord and prince of the

creation, by his disobedience in Paradise, forfeited his innocence

and the dignity of his nature, and subjected himself and all his

posterity to sin and misery.



3.  I believe and am fully and entirely satisfied, that God the

Father, out of his infinite goodness and compassion to mankind, was

pleased to send his only Son, the second person in the holy and

undivided Trinity, to meditate for him, and to procure his

redemption and eternal salvation.



4.  I believe that God the Son, out of his infinite love, and for

the glory of the Deity, was pleased voluntarily and freely to

descend from heaven, and to take our nature upon him, and to lead

an exemplary life of purity, holiness, and perfect obedience, and

at last to suffer an ignominious death upon the cross, for the sins

of the whole world, and to rise again the third day for our

justification.



5.  I believe that the Holy Ghost out of his infinite goodness was

pleased to undertake the office of sanctifying us with his divine

grace, and thereby assisting us with faith to believe, will to

desire, and power to do all those things that are required of us in

this world, in order to entitle us to the blessings of just men

made perfect in the world to come.



6.  I believe that these three persons are of equal power, majesty,

and duration, and that the Godhead of the Father, of the Son, and

of the Holy Ghost is all one, and that they are equally uncreate,

incomprehensible, eternal, and almighty; and that none is greater

or less than the other, but that every one hath one and the same

divine nature and perfections.



These, sister, are the doctrines which have been received and

practised by the best men of every age, from the beginning of the

Christian religion to this day, and it is upon this I ground my

faith and hopes of salvation, not doubting but, if my life and

practice have been answerable to them, that I shall be quickly

translated out of this kingdom of darkness, out of this world of

sorrow, vexation and confusion, into that blessed kingdom, where I

shall cease to grieve and to suffer, and shall be happy to all

eternity.



As to my principles in religion, to be as brief as I can, I declare

myself to be a member of Christ's church, which I take to be a

universal society of all Christian people, distributed under lawful

governors and pastors into particular churches, holding communion

with each other in all the essentials of the Christian faith,

worship, and discipline; and among these I look upon the Church of

England to be the chief and best constituted.



The Church of England is doubtless the great bulwark of the ancient

Catholic or Apostolic faith all over the world; a church that has

all the spiritual advantages that the nature of a church is capable

of.  From the doctrine and principles of the Church of England, we

are taught loyalty to our prince, fidelity to our country, and

justice to all mankind; and therefore, as I look upon this to be

one of the most excellent branches of the Church Universal, and

stands, as it were, between superstition and hypocrisy, I therefore

declare, for the satisfaction of you and your friends, as I have

always lived so I now die, a true and sincere, though a most

unworthy member of it.  And as to my discontinuance of my

attendance at the public worship, I refer you to my papers, which I

have left with my worthy friend, Mr. Barlow.  And thus, my dear

sister, I have given you a short account of my faith, and the

principles of my religion.  I come, in the next place, to lay

before you a few meditations and observations I have at several

times collected together, more particularly those since my

retirement to St. Helen's.





Meditations and Observations relating to the Conduct of Human Life

in general.





1.  Remember how often you have neglected the great duties of

religion and virtue, and slighted the opportunities that Providence

has put into your hands; and, withal, that you have a set period

assigned you for the management of the affairs of human life; and

then reflect seriously that, unless you resolve immediately to

improve the little remains, the whole must necessarily slip away

insensibly, and then you are lost beyond recovery.



2.  Let an unaffected gravity, freedom, justice, and sincerity

shine through all your actions, and let no fancies and chimeras

give the least check to those excellent qualities.  This is an easy

task, if you will but suppose everything you do to be your last,

and if you can keep your passions and appetites from crossing your

reason.  Stand clear of rashness, and have nothing of insincerity

or self-love to infect you.



3.  Manage all your thoughts and actions with such prudence and

circumspection as if you were sensible you were just going to step

into the grave.  A little thinking will show a man the vanity and

uncertainty of all sublunary things, and enable him to examine

maturely the manner of dying; which, if duly abstracted from the

terror of the idea, will appear nothing more than an unavoidable

appendix of life itself, and a pure natural action.



4.  Consider that ill-usage from some sort of people is in a manner

necessary, and therefore do not be disquieted about it, but rather

conclude that you and your enemy are both marching off the stage

together, and that in a little time your very memories will be

extinguished.



5.  Among your principal observations upon human life, let it be

always one to take notice what a great deal both of time and ease

that man gains who is not troubled with the spirit of curiosity,

who lets his neighbours' affairs alone, and confines his

inspections to himself, and only takes care of honesty and a good

conscience.



6.  If you would live at your ease, and as much as possible be free

from the incumbrances of life, manage but a few things at once, and

let those, too, be such as are absolutely necessary.  By this rule

you will draw the bulk of your business into a narrow compass, and

have the double pleasure of making your actions good, and few into

the bargain.



7.  He that torments himself because things do not happen just as

he would have them, is but a sort of ulcer in the world; and he

that is selfish, narrow-souled, and sets up for a separate

interest, is a kind of voluntary outlaw, and disincorporates

himself from mankind.



8.  Never think anything below you which reason and your own

circumstances require, and never suffer yourself to be deterred by

the ill-grounded notions of censure and reproach; but when honesty

and conscience prompt you to say or do anything, do it boldly;

never balk your resolution or start at the consequence.



9.  If a man does me an injury, what is that to me?  It is his own

action, and let him account for it.  As for me, I am in my proper

station, and only doing the business that Providence has allotted;

and withal, I ought to consider that the best way to revenge, is

not to imitate the injury.



10.  When you happen to be ruffled and put out of humour by any

cross accident, retire immediately into your reason, and do not

suffer your passion to overrule you a moment; for the sooner you

recover yourself now, the better you will be able to guard yourself

for the future.



11.  Do not be like those ill-natured people that, though they do

not love to give a good word to their contemporaries, yet are

mighty fond of their own commendations.  This argues a perverse and

unjust temper, and often exposes the authors to scorn and contempt.



12.  If any one convinces you of an error, change your opinion and

thank him for it:  truth and information are your business, and can

never hurt anybody.  On the contrary, he that is proud and

stubborn, and wilfully continues in a mistake, it is he that

receives the mischief.



13.  Because you see a thing difficult, do not instantly conclude

it to be impossible to master it.  Diligence and industry are

seldom defeated.  Look, therefore, narrowly into the thing itself,

and what you observe proper and practicable in another, conclude

likewise within your own power.



14.  The principal business of human life is run through within the

short compass of twenty-four hours; and when you have taken a

deliberate view of the present age, you have seen as much as if you

had begun with the world, the rest being nothing else but an

endless round of the same thing over and over again.



15.  Bring your will to your fate, and suit your mind to your

circumstances.  Love your friends and forgive your enemies, and do

justice to all mankind, and you will be secure to make your passage

easy, and enjoy most of the comforts human life is capable to

afford you.



16.  When you have a mind to entertain yourself in your

retirements, let it be with the good qualifications of your friends

and acquaintance.  Think with pleasure and satisfaction upon the

honour and bravery of one, the modesty of another, the generosity

of a third, and so on; there being nothing more pleasant and

diverting than the lively images and the advantages of those we

love and converse with.



17.  As nothing can deprive you of the privileges of your nature,

or compel you to act counter to your reason, so nothing can happen

to you but what comes from Providence, and consists with the

interest of the universe.



18.  Let people's tongues and actions be what they will, your

business is to have honour and honesty in your view.  Let them

rail, revile, censure, and condemn, or make you the subject of

their scorn and ridicule, what does it all signify?  You have one

certain remedy against all their malice and folly, and that is, to

live so that nobody shall believe them.



19.  Alas, poor mortals! did we rightly consider our own state and

condition, we should find it would not be long before we have

forgot all the world, and to be even, that all the world will have

forgot us likewise.



20.  He that would recommend himself to the public, let him do it

by the candour and modesty of his behaviour, and by a generous

indifference to external advantages.  Let him love mankind, and

resign to Providence, and then his works will follow him, and his

good actions will praise him in the gate.



21.  When you hear a discourse, let your understanding, as far as

possible, keep pace with it, and lead you forward to those things

which fall most within the compass of your own observations.



22.  When vice and treachery shall be rewarded, and virtue and

ability slighted and discountenanced; when ministers of state shall

rather fear man than God, and to screen themselves run into parties

and factions; when noise and clamour, and scandalous reports shall

carry everything before them, it is natural to conclude that a

nation in such a state of infatuation stands upon the brink of

destruction, and without the intervention of some unforeseen

accident, must be inevitably ruined.



23.  When a prince is guarded by wise and honest men, and when all

public officers are sure to be rewarded if they do well, and

punished if they do evil, the consequence is plain; justice and

honesty will flourish, and men will be always contriving, not for

themselves, but for the honour and interest of their king and

country.



24.  Wicked men may sometimes go unpunished in this world, but

wicked nations never do; because this world is the only place of

punishment of wicked nations, though not for private and particular

persons.



25.  An administration that is merely founded upon human policy

must be always subject to human chance; but that which is founded

on the divine wisdom can no more miscarry than the government of

heaven.  To govern by parties and factions is the advice of an

atheist, and sets up a government by the spirit of Satan.  In such

a government the prince can never be secure under the greatest

promises, since, as men's interest changes, so will their duty and

affections likewise.



26.  It is a very ancient observation, and a very true one, that

people generally despise where they flatter, and cringe to those

they design to betray; so that truth and ceremony are, and always

will be, two distinct things.



27.  When you find your friend in an error, undeceive him with

secrecy and civility, and let him see his oversight first by hints

and glances; and if you cannot convince him, leave him with

respect, and lay the fault upon your own management.



28.  When you are under the greatest vexations, then consider that

human life lasts but for a moment; and do not forget but that you

are like the rest of the world, and faulty yourself in many

instances; and withal, remember that anger and impatience often

prove more mischievous than the provocation.



29.  Gentleness and good humour are invincible, provided they are

without hypocrisy and design; they disarm the most barbarous and

savage tempers, and make even malice ashamed of itself.



30.  In all the actions of life let it be your first and principal

care to guard against anger on the one hand, and flattery on the

other, for they are both unserviceable qualities, and do a great

deal of mischief in the government of human life.



31.  When a man turns knave or libertine, and gives way to fear,

jealousy, and fits of the spleen; when his mind complains of his

fortune, and he quits the station in which Providence has placed

him, he acts perfectly counter to humanity, deserts his own nature,

and, as it were, runs away from himself.



32.  Be not heavy in business, disturbed in conversation, nor

impertinent in your thoughts.  Let your judgment be right, your

actions friendly, and your mind contented; let them curse you,

threaten you, or despise you; let them go on; they can never injure

your reason or your virtue, and then all the rest that they can do

to you signifies nothing.



33.  The only pleasure of human life is doing the business of the

creation; and which way is that to be compassed very easily?  Most

certainly by the practice of general kindness, by rejecting the

importunity of our senses, by distinguishing truth from falsehood,

and by contemplating the works of the Almighty.



34.  Be sure to mind that which lies before you, whether it be

thought, word, or action; and never postpone an opportunity, or

make virtue wait for you till to-morrow.



35.  Whatever tends neither to the improvement of your reason nor

the benefit of society, think it below you; and when you have done

any considerable service to mankind, do not lessen it by your folly

in gaping after reputation and requital.



36.  When you find yourself sleepy in a morning, rouse yourself,

and consider that you are born to business, and that in doing good

in your generation, you answer your character and act like a man;

whereas sleep and idleness do but degrade you, and sink you down to

a brute.



37.  A mind that has nothing of hope, or fear, or aversion, or

desire, to weaken and disturb it, is the most impregnable security.

Hither we may with safety retire and defy our enemies; and he that

sees not this advantage must be extremely ignorant, and he that

forgets it unhappy.



38.  Do not disturb yourself about the faults of other people, but

let everybody's crimes be at their own door.  Have always this

great maxim in your remembrance, that to play the knave is to rebel

against religion; all sorts of injustice being no less than high

treason against Heaven itself.



39.  Do not contemn death, but meet it with a decent and religious

fortitude, and look upon it as one of those things which Providence

has ordered.  If you want a cordial to make the apprehensions of

dying go down a little the more easily, consider what sort of world

and what sort of company you will part with.  To conclude, do but

look seriously into the world, and there you will see multitudes of

people preparing for funerals, and mourning for their friends and

acquaintances; and look out again a little afterwards, and you will

see others doing the very same thing for them.



40.  In short, men are but poor transitory things.  To-day they are

busy and harassed with the affairs of human life; and to-morrow

life itself is taken from them, and they are returned to their

original dust and ashes.







PART III







Containing prophetic observations relating to the affairs of Europe

and of Great Britain, more particularly from 1720 to 1729.



1.  In the latter end of 1720, an eminent old lady shall bring

forth five sons at a birth; the youngest shall live and grow up to

maturity, but the four eldest shall either die in the nursery, or

be all carried off by one sudden and unexpected accident.



2.  About this time a man with a double head shall arrive in

Britain from the south.  One of these heads shall deliver messages

of great importance to the governing party, and the other to the

party that is opposite to them.  The first shall believe the

monster, but the last shall discover the impostor, and so happily

disengage themselves from a snare that was laid to destroy them and

their posterity.  After this the two heads shall unite, and the

monster shall appear in his proper shape.



3.  In the year 1721, a philosopher from Lower Germany shall come,

first to Amsterdam in Holland, and afterwards to London.  He will

bring with him a world of curiosities, and among them a pretended

secret for the transmutation of metals.  Under the umbrage of this

mighty secret he shall pass upon the world for some time; but at

length he shall be detected, and proved to be nothing but an

empiric and a cheat, and so forced to sneak off, and leave the

people he has deluded, either to bemoan their loss, or laugh at

their own folly.  N.B.- This will be the last of his sect that will

ever venture in this part of the world upon the same errand.



4.  In this year great endeavours will be used for procuring a

general peace, which shall be so near a conclusion that public

rejoicings shall be made at the courts of several great potentates

upon that account; but just in the critical juncture, a certain

neighbouring prince shall come to a violent death, which shall

occasion new war and commotion all over Europe; but these shall

continue but for a short time, and at last terminate in the utter

destruction of the first aggressors.



5.  Towards the close of this year of mysteries, a person that was

born blind shall have his sight restored, and shall see ravens

perch upon the heads of traitors, among which the head of a

notorious prelate shall stand upon the highest pole.



6.  In the year 1722, there shall be a grand congress, and new

overtures of peace offered by most of the principal parties

concerned in the war, which shall have so good effect that a

cessation of arms shall be agreed upon for six months, which shall

be kept inviolable till a certain general, either through treachery

or inadvertency, shall begin hostilities before the expiration of

the term; upon which the injured prince shall draw his sword, and

throw the scabbard into the sea, vowing never to return it till he

shall obtain satisfaction for himself, and done justice to all that

were oppressed.



7.  At the close of this year, a famous bridge shall be broken

down, and the water that runs under it shall be tinctured with the

blood of two notorious malefactors, whose unexpected death shall

make mighty alterations in the present state of affairs, and put a

stop to the ruin of a nation, which must otherwise have been

unavoidable.



8.  1723 begins with plots, conspiracies, and intestine commotions

in several countries; nor shall Great Britain itself be free from

the calamity.  These shall continue till a certain young prince

shall take the reins of government into his own hands; and after

that, a marriage shall be proposed, and an alliance concluded

between two great potentates, who shall join their forces, and

endeavour, in good earnest, to set all matters upon a right

foundation.



9.  This year several cardinals and prelates shall be publicly

censured for heretical principles, and shall narrowly escape from

being torn to pieces by the common people, who still look upon them

as the grand disturbers of public tranquillity, perfect

incendiaries, and the chief promoters of their former, present, and

future calamities.



10.  In 1724-5 there will be many treaties and negociations, and

Great Britain, particularly, will be crowded with foreign ministers

and ambassadors from remote princes and states.  Trade and commerce

will begin to flourish and revive, and everything will have a

comfortable prospect, until some desperadoes, assisted by a monster

with many heads, shall start new difficulties, and put the world

again into a flame; but these shall be but of short duration.



11.  Before the expiration of 1725, an eagle from the north shall

fly directly to the south, and perch upon the palace of a prince,

and first unravel the bloody projects and designs of a wicked set

of people, and then publicly discover the murder of a great king,

and the intended assassination of another greater than he.



12.  In 1726, three princes will be born that will grow up to be

men, and inherit the crowns of three of the greatest monarchies in

Europe.



13.  About this time the pope will die, and after a great many

intrigues and struggles, a Spanish cardinal shall be elected, who

shall decline the dignity, and declare his marriage with a great

lady, heiress of one of the chief principalities in Italy, which

may occasion new troubles in Europe, if not timely prevented.



14.  In 1727, new troubles shall break out in the north, occasioned

by the sudden death of a certain prince, and the avarice and

ambition of another.  Poor Poland seems to be pointed at; but the

princes of the south shall enter into a confederacy to preserve

her, and shall at length restore her peace, and prevent the

perpetual ruin of her constitution.



15.  Great endeavours will be used about this time for a

comprehension in religion, supported by crafty and designing men,

and a party of mistaken zealots, which they shall artfully draw in

to join with them; but as the project is ill-concerted, and will be

worse managed, it will come to nothing; and soon afterwards an

effectual mode will be taken to prevent the like attempt for the

future.



16. 1728 will be a year of inquiry and retrospection.  Many

exorbitant grants will be reassumed, and several persons who

thought themselves secure will be called before the senate, and

compelled to disgorge what they have unjustly pillaged either from

the crown or the public.



17.  About this time a new scaffold will be erected upon the

confines of a certain great city, where an old count of a new

extraction, that has been of all parties and true to none, will be

doomed by his peers to make his first appearance.  After this an

old lady who has often been exposed to danger and disgrace, and

sometimes brought to the very brink of destruction, will be brought

to bed of three daughters at once, which they shall call Plenty,

Peace, and Union; and these three shall live and grow up together,

be the glory of their mother, and the comfort of posterity for many

generations.





This is the substance of what he either writ or extracted from his

papers in the interval between the loss of his speech and the

return of his fit, which happened exactly at the time he had

computed.



Upon the approach of his fit, he made signs to be put to bed, which

was no sooner done but he was seized with extreme agonies, which he

bore up under with the greatest steadfastness, and after a severe

conflict, that lasted near eight hours, he expired.



Thus lived and thus died this extraordinary person; a person,

though of mean extraction and obscure life, yet when his character

comes to be fully and truly known, it will be read with pleasure,

profit, and admiration.



His perfections at large would be the work of a volume, and

inconsistent with the intention of these papers.  I will,

therefore, only add, for a conclusion, that he was a man of

uncommon thought and judgment, and always kept his appetites and

inclinations within their just limits.



His reason was strong and manly, his understanding sound and

active, and his temper so easy, equal, and complaisant, that he

never fell out, either with men or accidents.  He bore all things

with the highest affability, and computed justly upon their value

and consequence, and then applied them to their proper uses.







A LETTER FROM OXFORD







Sir,



Being informed that you speedily intend to publish some memoirs

relating to our dumb countryman, Dickory Cronke, I send you

herewith a few lines, in the nature of an elegy, which I leave you

to dispose of as you think fit.  I knew and admired the man; and if

I were capable, his character should be the first thing I would

attempt.



Yours. &c.





AN ELEGY,

IN MEMORY OF DICKORY CRONKE,

THE DUMB PHILOSOPHER.



Vitiis nemo sine nascitur; optimus ille est,

Qui minimus urgetur.--HORACE.



If virtuous actions emulation raise,

Then this good man deserves immortal praise.

When nature such extensive wisdom lent,

She sure designed him for our precedent.

Such great endowments in a man unknown,

Declare the blessings were not all his own;

But rather granted for a time to show

What the wise hand of Providence can do.

In him we may a bright example see

Of nature, justice, and morality;

A mind not subject to the frowns of fate,

But calm and easy in a servile state.

He always kept a guard upon his will

And feared no harm because he knew no ill.

A decent posture and an humble mien,

In every action of his life were seen.

Through all the different stages that he went,

He still appeared both wise and diligent:

Firm to his word, and punctual to his trust,

Sagacious, frugal, arable, and just.

No gainful views his bounded hopes could sway,

No wanton thought led his chaste soul astray.

In short, his thoughts and actions both declare,

Nature designed him her philosopher;

That all mankind, by his example taught,

Might learn to live, and manage every thought.

Oh! could my muse the wondrous subject grace,

And, from his youth, his virtuous actions trace;

Could I in just and equal numbers tell

How well he lived, and how devoutly fell,

I boldly might your strict attention claim,

And bid you learn, and copy out the man.



J. P.

Exeter College, August 25th, 1719.







EPITAPH







The occasion of this epitaph was briefly thus:- A gentleman, who

had heard much in commendation of this dumb man, going accidentally

to the churchyard where he was buried, and finding his grave

without a tombstone, or any manner of memorandum of his death, he

pulled out his pencil, and writ as follows:-





PAUPER UBIQUE JACET.





Near to this lonely unfrequented place,

Mixed with the common dust, neglected lies

The man that every muse should strive to grace,

And all the world should for his virtue prize.

Stop, gentle passenger, and drop a tear,

Truth, justice, wisdom, all lie buried here.



What, though he wants a monumental stone,

The common pomp of every fool or knave,

Those virtues which through all his actions shone

Proclaim his worth, and praise him in the grave.

His merits will a bright example give,

Which shall both time and envy too outlive.



Oh, had I power but equal to my mind,

A decent tomb should soon this place adorn,

With this inscription:  Lo, here lies confined

A wondrous man, although obscurely born;

A man, though dumb, yet he was nature's care,

Who marked him out her own philosopher.