The life of John Buncle: Esq; containing various observations and reflections, made in several parts of the world; and many extraordinary relations.
Amory, Thomas, 1691?-1788?

44. The history of Azora.

The first human being I beheld, was an old woman, who appeared at the grotto door, and I requested her to inform me, who lived in this delightful place;—and which was my best way to Cumberland or Bishoprick? Sir, (replied the good old woman) you are welcome to Burcott-Lodge. Women only are the inhabitants of this spot: and over the Page  216hills before you, you must go, to get to the countries you mention. We are an hundred souls in all that live here, and our mistress, superior and head, is a young woman. Her name is Azora. Yonder she comes, good∣ness itself, and as it is now seven in the even∣ing, too late to proceed any farther in this part of the world, you had better walk up to her, and pay her your respects. Great was my surprize at what I heard. A little female republic among those hills was news indeed: and when I came near Azora, my astonishment encreased.

The picture of Azora.

She was attended by ten young women, straight, clean, handsome girls, and surpassed them in tallness. Her countenance was mas∣culine, but not austere: her fine blue eyes discovered an excellence of temper, while they shewed the penetration of her mind. Her hair was brown, bright and charming; and nature had stamped upon her cheeks a colour, that exceeded the most beautiful red of the finest flower. It was continually as the maiden blush of a modest innocence. She was drest in a fine woollen stuff, made in the manner shepherdesses are painted, and on her head had a band or fillet like what the ladies now wear, with a bunch of artificial flowers in her hair. She had a very small straw hat on.—In her hand, she held a long and Page  217pretty crook: and as her coats were short, her feet were seen, in black silk shoes, and the finest white stockings, and appeared vastly pretty. She struck me greatly. She was a charming, and uncommon figure. When I came up to Azora, I could hardly forbear addressing her, as the son of Ulysses did the supernal,—O vous, qui que vous soiez, mortelle ou deesse (quoiqu'a vous voir on ne puisse vous prendre que pour une divinité) seriez-vóus insensible au malheur d'un fils, qui —Whoever you are, a mortal or a goddess, tho' sure your aspect speaks you all divine, can you, unmoved, behold a hapless son, by fate expelled, and urged by unrelenting rage, to wander thro' the world, exposed to winds and seas, and all the strokes of adverse for∣tune, till he arrived in this land of felicity and peace?—But on better thoughts, I only said, I am your most humble servant, madam, and told her I believed I had lost my way, and knew not where to go;—To which she replied, you are welcome, sir, to our hamlet, and to the best entertainment it affords: only tell me, she added with a smile, what could induce you to travel this unbeaten road—and how did you pass the precipices and rivers you must have met with in the way?—Curiosity, madam, (I answered) was one cause; that I might see a country Page  218no traveller had been in; and my next in∣ducement, to find a valuable friend; who lives somewhere upon the northern border of this county, or Yorkshire, or on the adjoin∣ing limits of Cumberland or Durham; but on which I know not; and as I came from Brugh under Stanemore, I judged it the shortest way by a great many miles, and the likeliest to succeed in my enquiry after my friend:—then as to hills and waters, many dangerous ones I have gone over, and with great toil and fatigue have got thus far.—This (Azora said) is a rational account of your journey, and as there are many difficul∣ties still before you, you are welcome to rest with us till you are refreshed, and able to proceed.

By this time, we reached the grotto door, and upon entring the first apartment, I saw another lady, drest in the same manner, and seemed to be of the same age, that is, about six and twenty, as I was told. This was Azora's companion and friend. She was a very pretty woman, tho' inferior to Azora in charms: but her mind was equally luminous and good. Neither she nor Azora were learned women, that is, they understood no other language than the English tongue, and in that they had but a small collection of the best books; but those few they had read Page  219well, and they had capacities to think. In reason, philosophy, and mathematicks, they were excellent, and in the most agreeable manner, discovered in conversation the finest conceptions of the most excellent things. Azora, of the two, was by much the best speaker. Her voice was delightful, and her pronunciation just; strong, clear, and vari∣ous. With unspeakable pleasure did I listen to her, during three days that I happily passed with her and her companion, and received from both many valuable informations. I thought I understood algebra very well, but I was their inferior, and they instructed me; and on the fundamental points of religion, they not only out-talked me, but out-reasoned me. It is very strange, I confess. It is very true, however.

Azora, in particular, had an amazing col∣lection of the most rational philosophical ideas, and she delivered them in the most pleasing dress, with as much ease as she breathed. She asked me, after I had feasted on an excellent supper, how religion went on in the world; and what was the condition of that which came from supernatural com∣munication, as she phrased it? and when I told her, that our excellent divines did all that was possible for men to do, to turn the world from superstition of every kind to that Page  220express revelation which restores the dictates of uncorrupted reason to their force and au∣thority; which teaches the knowledge of one supreme Spirit or God, and the nature of that worship which is due to a Being not con∣fined to, or dependent upon particular places, or circumstances; but always and every where present with us: she answered, that such clergymen are glorious, and cannot be enough admired; and great is the unreason∣ableness of the men who opposed them, and forced them into the field of disputation, from their holy labour of instructing the peo∣ple in penitential piety and sanctification: I mean the infidels and the bigots.

What can be more unjust and impious, (Azora continued) than for men to declame against a revelation which displays the pater∣nal regard of God for his creatures, by doing more than was strictly necessary for their hap∣piness, as they had his original law of reason before he gave them the gospel; and which en∣ables us to extend our knowledge even as to those things which we are by nature capable of knowing; which awakens us to duty, and advises us how to walk in the ways of pru∣dence and safety. To reject such an extra∣ordinary method of saving us, is senseless and culpable indeed. Surely, when supersti∣tion and enthusiasm has led mankind into er∣rors, we ought to adore the divine goodness Page  221for recommunicating a knowledge of true reli∣gion; of duty in this life, and of what we are to expect in that which is to come. We can never be thankful enough for a revelation, that has a tendency to promote the happiness of mankind both here and hereafter. The opposition, in my opinion, is without ex∣cuse; as the external evidence of history, miracles, and prophecy for the gospel, is in∣contestably strong, when fairly examined; must appear with force to a modest, candid, impartial inquirer; and as the internal evi∣dence for the sacred letters, their usefulness and excellence, must be obvious to every attentive capacity, that delights in the pursuit of religion and virtue. Truth and candor, then, those infidels are strangers to. They are not fair reasoners. They are haughty, over-bearing declaimers.

Azora's notion of the incom∣prehensible, and the law of reason.

Nor can I think much better (Azora said) of those great and reverend men, who preach and write to prove the weakness of human reason, and that the prime law of our cre∣ation, the law of nature, is imperfect, insuf∣ficient, and obscure; and therefore, supernatu∣ral communication was absolutely necessary; who add to this, things inconceivable and contra∣dictory, and insist upon our believing articles too hard for rational beings. This is misre∣presenting rationals, if we believe the scrip∣tures, and is so far from being of service to Page  222the cause of christianity, (as in charity we must suppose those great men by such write∣ing and preaching do intend) that it does, on the contrary, very greatly hurt reveled religion. It is to such wrong defences of revelation that antichristian deism owes its chief strength. Our holy religion wants not any real evidence that can be desired by the mo∣dest, candid, and impartial; but if great and learned men will deny the perfection of the primary law of God, and substitute in the place of recommunicated nature, an invented gospel, that swells with useless mysteries, and hard doctrines; great damage must fall upon the true gospel. An unintelligible religion is no religion. It can be of no concern, with regard to rational creatures; and strong minds will laugh at its pieties.

Objections.

But exclusive of invented mysteries, (I said) which are to be sure sad stuff in the works of those great men, and deplorably corrupt the simplicity of the gospel, to me it is not so plane, that mankind could by reason ac∣quire just and adequate ideas of the existence and nature of the supreme Being, or know that they had immortal souls, and would ex∣pose themselves to eternal unavoidable misery in a future state, in proportion to the demerit of their thoughts and actions in this world; but might secure everlasting felicity by wor∣shipping one supreme, universal, omnipotent, Page  223eternal, omnipresent, and intelligent Spirit, and doing all the good we have an opportu∣nity and power to do in this life. I question if reason can make us clear and certain on these articles. The reason of the bulk of mankind cannot do it, I think. Therefore, the gospel was absolutely necessary for the salvation of men.

Continua∣tion of Azora's re∣ligious no∣tions.

Azora to this replied, that faith in Christ, and all his own institutions, were of high va∣lue indeed; and beautiful his religion appears, when it is fairly represented, as an institution that has no other end than morality, the most noble end, and the most worthy of God; and that declares the practice of all the moral offices to be superior to any inward accom∣plishment, or outward christian institution: but she could not allow, that christianity was absolutely necessary; for the common reason of men, without launching out into the un∣fathomable ocean of metaphysical subtilties, appears upon tryal to be able to discover the fundamental points of religion; and from the things that are made, from our moral capacities and powers, and from our rela∣tions to one another, to know the supreme Being, his attributes and perfections, and that we are accountable to our great Creator.

If men will think, they must perceive (without the reason of a Newton or Clarke) the existence of a spiritual influence in all the Page  224parts of inanimated matter, and the existence of their own spirits or souls. To which ever part of matter we look, we see a spirit em∣ployed. An influencing Being, endued with the faculties of perception, activity, and vo∣lition, is plane. The accidental qualities of matter, called attraction, repulsion, and com∣munication of motion, evince that material and vegetable nature, and all the parts of in∣animated matter, are actuated by one supreme and universal spirit: I say One Spirit, be∣cause it is evident from a sameness of volition, that is, from one and the same faculty of vo∣lition, manifest throughout all nature, that there are not several distinct, independent spirits. In attraction, repulsion, and commu∣nication of motion, there appears no different faculty of volition, but a different exercise of the same faculty of volition; which, for wise reasons, makes some parts of matter cohere strongly, as stone and metal,—some weakly, as earth, etc; some repel, while others at∣tract; some elastic, and others non-elastic. In all these cases, one spirit only is the actor: that Being who holds all perfection in him∣self, and by an absolute command over all parts of matter, forms and manages it as his wisdom sees best;—just as his adorable providence governs us, and disposes of us, by such laws as reason, (consulting the good of the whole society) declares it to be best Page  225for us to obey: best, most surely, as it is the glory of the Almighty to be constantly and without any deviation, governed by the eter∣nal and immutable laws of good and right, just and equal. All is the operation of one and the same universal spirit. Identity is vi∣sible. The various kinds of attraction, re∣pulsion, etc. only shew the unlimited power of the Deity, in actuating matter as his esta∣blished rules require. Were several arbitrary, supreme spirits to act over matter, the conse∣quence would be a breach of regularity, uni∣formity, and constancy, in the laws of na∣ture, and that confusion would appear instead of beauty and order.

Continua∣tion of Azora's re∣ligious no∣tions.

Thus common reason confesses that there is one infinite universal, supreme spirit, who actuates and governs the universe; and from the heavens, the earth, and ourselves, we are as certain that there is a Creator and Lord of all the worlds, who directs every atom of it, and animates every material form, as we are of any thing demonstrated to us. And as he is not only the Creator but the Mana∣ger and Preserver of every being, there can be no power equal to him. He must be omnipotent. He must likewise be eternal and omnipresent; for there was no superior power to receive existence from, nor is there a superior power to confine it. As to his infinite intelligence, his being the Author Page  226and Preserver of all things demonstrates it.

In respect of the human soul (Azora con∣tinued) it is impossible for perception to pro∣ceed from the body, or from any motion or modification of parts of the body; and there∣fore, there must be a mind in which our ideas must be produced and exist. If the ideas of sensation may be supposed to be oc∣casioned by the different motions of the con∣stituent parts of the brain, yet they cannot be those motions. The motions can only enable a spiritual percipient to note them, remember them, etc: and as to reflection, the other part of the perceptive faculty, at∣tention, and contemplation, it is not possible they can proceed from the different motions into which the parts of the brain are put; because they are employed solely about per∣ceptions which were only in the mind. The case is the same as to many other qualities or faculties;— in the designing quality, the inventing quality, the judging quality, the reasoning quality, the compounding quality, the abstracting quality, the discerning quali∣ty, the recollective quality, the retentive quality, the freedom of will, the faculty of volition, and especially the foreseeing faculty: these cannot be the faculties of matter. Such qualities must exist ultimately and solely in mind. Can foresight, for example, be the work of matter, when it is employed about Page  227things and actions which have not yet hap∣pened, and for that reason cannot be the ob∣jects of the senses? No surely. It must be the spiritual part of the compound that acts upon the occasion: in all the intelligent fa∣culties which we comprehend under the com∣plex idea of understanding, spirit only can be the performer.

Continua∣tion of A∣zora's re∣ligious phi∣losophy.

There is a soul or mind then in man, and that it is immortal and accountable, is as evi∣dent as that the retentive faculty, that is, retaining ideas received by reflection, does not pertain to body, but is a natural quality of the soul only, and does not proceed from its union with the body: for, as perception and retention prove the human mind to be a di∣stinct being, and that it has qualities which cannot proceed from body, therefore it must still continue a Spirit, unless annihilated by its Creator, and must, after its separation, be endued with the qualities which are the fa∣culties of soul only. The reason is plain. These qualities cannot be destroyed without a cause, but separation is no cause, as the quality or qualities did not proceed from, or depend on union, therefore the soul is im∣mortal, unless we suppose what cannot be supposed, that its Creator puts an end to its being. We must know, after death, that we exist. We must remember a past ex∣istence, Page  228and call to mind every idea we had formed in this life by reflection.

Continua∣tion of A∣zora's dis∣course.

As to our being accountable hereafter for the deeds we have done in this first state of existence, this can admit of no speculation; for as we have received from our Crea∣tor the eternal law of reason, which enables us to distinguish right and wrong, and to govern the inferior powers and passions, ap∣petites and senses, if we please; — as we are endued with an understanding which can ac∣quire large moral dominion, and may, if we oppose not, sit as queen upon the throne over the whole corporeal system; since the noble faculty of reason was given to rectify the soul, and purify it from earthly affec∣tions; to elevate it above the objects of sense, to purge it from pride and vanity, selfishness and hypocrisy, and render it just, pious and good; — of consequence, God has a right to call us to account for our conduct in this first state, and will reward or punish, in a most extraordinary manner; as the principles and actions of man have been righteous; or, his life and character stained by unjust disposi∣tions and filthy deeds. This is plain to com∣mon reason. Every understanding must see this, how wrong soever they wilfully act. As God by his nature must abhor iniquity, and love what is honest, pure, and good; he must reward the piety and worthy beha∣viour Page  229of those, who act according to reason in this life, and with views beyond the bounds of time, endeavour to proceed each day to more exalted ideas of virtue: but, the mortals who deviate from rectitude and goodness, and wilfully live workers of ini∣quity, must expect that God, the Father of spirits, the Lover of truth, and the patron of righteousness and virtue, will proportion future punishments to present vices, and ba∣nish them to the regions of eternal darkness. From the natural lights of our understanding we have the highest reason to conclude this will be the case. The truths are as evident to a reflection, as that this world, and we who inhabit it, could not have had eternal existence, nor be first formed by any natural cause; but must have been originally produced, as we are now constantly preserved, by the supreme and universal Spirit. This is the excellent law of reason or nature. There is a light sufficient in every human breast, to conduct the soul to perfect day, if men will follow it right onwards, and not turn into the paths that lead to the dark night of hell.

Remarks on Azora's discourse.

Azora's religious notions amazed me, and the more, as they were uttered with a fluency and ease beyond any thing I had ever heard before. In the softest, sweetest voice, she expressed herself, and without the least ap∣pearance of labour, her ideas seemed to flow Page  230from a vast fountain. She was a master in∣deed in the doctrine of ideas. Her notion of them and their formation was just as pos∣sible; and in a few minutes she settled every thing relating to them. Her ideas of activity and passivity afforded me much instruction, as did her notions of space, matter, and spi∣rit: and what is still more extraordinary, she had a fine conception of an electrical fluid, which is thought to be a discovery made very lately, and made use of it to prove, not that it is the ultimate cause of effects, but that every thing is caused and directed by an immaterial spirit. An imma∣terial spirit was her favorite article, and it was to me a fine entertainment to hear her on that subject; from the one supreme Spirit down to the spirit of brute animals. — But to conclude our conversation on religion; I ob∣served to Azora, that if things were so, and the law of reason was so perfect and sufficient, then I could not see that there was any want at all of the religion of favor, since that of nature was enough to confirm us in rectitude and holiness, if we would obey its directions; and to shew us the way to the mansions of angels. Why the law of grace at so great an expence — if the rule of reason can make us good here, and for ever happy hereafter?

Page  231

Azora's notion of the useful∣ness and excellence of christia∣nity.

Azora replied, that she had before an∣swered this question by observing, that ex∣cellent as the primary law of the creation was, yet, revelation was of the greatest use, as it enables us to extend our knowledge even as to the things which we are by na∣ture capable of knowing; and as it restored to the world the law of reason, that is, true religion, when superstition and enthusiasm had established false religion. This renders christianity glorious were there nothing more to be said for it: But this is not all we can say.

Azora's discourse on the use∣fulness of christia∣nity.

The best of mortals are weak, and the most of them are so fully employed about things temporal, that it is impossible so much good should proceed from mere human rea∣son as from a plain easy gospel, that deli∣neates duty in the most intelligible manner, and contains the absolute command of the great God, to renounce vicious habits, im∣pure desires, worldly tempers, and frame our souls to purity, sincerity, and devotion; as the only means that can secure his felicitating presence, and gain us admission to the de∣lightful seats of separate souls made perfect. In this the gospel is far preferable to reason.

Continua∣tion of A∣zora's dis∣course.

Beside, as wilful disobedience strikes at the being and government of God, and de∣votedness to the Lord of all the worlds, in trust and resignation, is the perfection of Page  232religion, the example of the Son of God in his humiliation, his cross, his death, make an instance of resignation so consummate and instructive, that we not only learn from it what reason cannot half so well instruct us in; I mean the amiableness of virtue, the excellency of holiness, and the merit of absolute and unreserved obedience; but, we are roused to an imitation of this grand character; both on account of its beauty, and the promise of our sitting down with Christ in his throne, if, according to our measure, we work all righteousness, and overcome our present temptations and trials, even as he also overcame, and is set down with his Father in his throne. Reason is no∣thing compared to this. The gospel-dispen∣sation by this means is fitted to render us virtuous, holy, and thoroughly good, in a method the law of nature could never do.

Continua∣tion of A∣zora's dis∣course on the excel∣lence of christia∣nity.

And more than this; when the God of heaven saw his creatures and children every where going wrong, without any help a∣mongst themselves, and therefore sent his Son to set them right; to set before them the unchangeable rule of everlasting righteous∣ness in its original purity and perfection, and not only explain and enforce it by the most powerful considerations, but apply the com∣mands of supreme reason to the government Page  233of the thoughts and passions of the heart; that duty and virtue in the principle and ha∣bit of universal rectitude towards both God and man, might be the practice of all the earth, and mankind become a people holy to the Lord; He, the Universal Father, the better to effect this blessed purpose, added two things to religion, which have a power that reason wants, to make us conform to God, and the eternal laws of righteous∣ness, in principle, temper and life. One is, Christ's appearing to put away sin by the sacrifice of himself, by his becoming a sin-offering. The other is the assistance of the spirit of God. The oblation of the Son, and the grace of the Father, have effects in religion, in changing and sanctifying, that reason is an utter stran∣ger to.

Conclusion of Azora's discourse on the ex∣cellence of thé chri∣stian reli∣gion.

The sum of the whole is, the gospel, that word of truth and power, enters the hearts, and breaks the power of sin in the soul. The holy life of Christ sets us an example, that we should walk in his steps, and obey the will of the infinitely wise Creator; that, like him, we should accord by obedience with the harmony of God's moral government, and rather die than break or obstruct it by any wilful sin. And by his being a sin-offer∣ing, he not only put an end to all sin-offer∣ings, (which both Jews and Gentiles were Page  234wont to offer;) (19.) but, by his being the most precious one in the universe, shewed God's great displeasure against sin, and in his obedience to the Father, even unto death, that we ought to cease from evil, and by a righteous obedience render ourselves worthy of God the Father's love. That we may do so, we have the promise of the Spi∣rit to enable us to turn from sin and Satan to the living God, that by the acting principle of sanctification, wrought within us by the hand of him that made us, (without the least force on our will,) we may perfect our souls in purity and holiness, exercise acts of love and benevolence, and worship the one true God in and through the one true Media∣tor. —Reason alone, excellent as it is, can∣not produce any thing like this.

The religion of favour in these respects surpasses the law of nature. By the first law of the creation, reason, we may acquire that Page  235righteousness, which is an habitual rectitude of soul, and right actions flowing from it: but sanctification, that influencing principle, which adds holiness to righteousness, belongs, as I take it, to the law of grace It is given to those who ask it, not for the sake of, but through Christ.

Objections to Azora's discourse.

All this (I answered) is just and fine, and I have only to request, for my farther in∣struction, that you will be pleased, madam, to explain yourself a little more on the ar∣ticles of a sin-offering and grace; for I have always thought there was a darkness sat upon these parts of reveled religion, and have often wished for what I have not yet found, a head capable of giving me intire satisfaction on those points: but from what I have heard you say, I must now suppose that all my doubts, relative to the two subjects, you have the power to remove. — My power (A∣zora returned) is no more than a plain un∣derstanding, that in this still and peaceful re∣gion, has been at liberty to think, without being corrupted by sophistry, school-nonsense, or authority; and, as to giving satisfaction on the heads you mention, or any other, it is not what I pretend to: but my opinion you shall have since you ask it; and in the following manner Azora proceeded.

Azora's ac∣count of Christ be∣ing a sin-offering.

As to our Lord's becoming a sin-offering, I conceive, in the first place, that God or∣dained Page  236it, because he saw it needful, and ne∣cessary to answer many and great ends. It must be right, and what in the reason and nature of things ought to be, though we were not able to comprehend the reasons that made it needful. It must have been the pro∣perest way to make up the breach between heaven and earth, since infinite wisdom ap∣pointed it.

In the next place, as the death of this great person not only gave the highest attestation to the truth of his doctrine, and confirmed every word he had preached; to the encourage∣ment of sinners to repent, and the great con∣solation of saints; but has afforded us such a noble pattern of obedience, as must have an influence on intelligent beings, and excite them to practise obedience to all the com∣mands of God, and perfect resignation to his will in every case; which are some excellent reasons for Christ's dying; so did Almighty God make this farther use of it, that he ap∣pointed the blood of Christ (which was shed to produce the essence of sanctification in the soul, to wit, devotedness, trust, and re∣signation to the Almighty Father of the uni∣verse; to be the blood of anew covenant, shed for many for the remission of sins. This seems to me to take in the whole case. Christ by obe∣dience to the death (which happened in the natural course of things) is held out to the Page  237world a pattern of self-sacrifice in the cause of truth and virtue — a sample of that perfect religion — not my will, but thine be done: the glorious gospel is thereby confirmed: and our redemption is effected by the blood of the Son of God. As Moses, the Mediator between God and Israel, repeated to the people the laws and judgments of God, and received their consent to the divine commands; en∣tered this covenant in his book, offered sa∣crifices of praise and friendship, and then confirmed the covenant in the most solemn manner, by dividing the blood of the sacri∣fices into parts; one part of which he sprink∣led on the altar, to ratify God's part of the covenant: and with the other part sprinkled the people, that is, the twelve princes, the heads, or the twelve pillars, which repre∣sented the twelve tribes, and then awfully cried out with a strong voice — Behold the blood of the covenant Jehovah has made with you: so did the Lord Jesus Christ, the Me∣diator between God and all mankind, teach the people by his gospel to rectify their notions, to regulate their affections, to direct their worship; with the judgments that were to be the consequence of disobedience, the rewards prepared for those who obey; and then de∣clared, in relation to his death, This is my blood of the new covenant. The blood I must shed on the cross will seal, ratify, and con∣firm Page  238a pardoning covenant, and by virtue thereof, upon repentance and conversion, the world is washed clean through the blood of the Lamb. This, I think for myself, renders the thing very plain and easy. The death of the Son of God was taken into the plan of redemption, not to pacify God's anger; for God could be no otherwise pleased or delight∣ed with the blood of his Son, than as his shed∣ding it was an act of the highest obedience, and a noble pattern to all the rational crea∣tion; but his blood was made the seal of a pardoning and justifying covenant; and by the death of Christ, (the most powerful means to prevent sin, and to draw sinners to obey the commands of heaven,) God de∣monstrated his love and mercy to mankind. I fancy I am clear. In this view of the mat∣ter, I can see no difficulty in being justified freely by the grace of God, thro' the redemp∣tion which is in Christ Jesus. God is the sole original and fountain of redemption. The Son, and his gospel are the great instru∣ments. Lo! I come to do thy will, O my God, the Son declares: and the Blood he shed, the better to bring the human race to wisdom, rectitude and happiness, is appointed by our merciful, good, and gracious Father, to be the seal and ratifcation of a new cove∣nant. Moloch might want a cruel and bloody sacrifice to pacify him; but the Father of Page  239the universe sent his Christ to deliver his commands, and made the death, which he foresaw would happen by his Son's delivering such commands to impious men, to be a co∣venant between Jehovah and the people, that Jesus should be considered as a propitiation for our sins, and his death be an eternal me∣morial of the Almighty's love, and abhor∣rence of iniquity. There can no objection lie against this. To me this appears the most rational and beautiful scheme that infinite wisdom could contrive. Most glorious and good is our God. Most happy may mortals be, if they please. The virtuous obedience of our Lord hath obtained from God a right and power to abolish death. His blood hath confirmed the covenant of grace, and his gospel hath brought life immortal into light.

Azora's account of grace.

As to the influence of the spirit, (Azora continued) that there is such a living prin∣ciple in the human soul, cannot I think be denied, if revelation is to be believed; but the mode of influencing is not perhaps to be explained otherwise than by saying, that our gracious and good Father makes now and then some friendly impressions upon our minds, and by representing in several lights the terrors and promises of the gospel, ex∣cites our hopes and fears. As I apprehend, we can go very little further. It is easy I think to prove from the scriptures, that as Page  240the extraordinary assistance of the Holy Ghost was necessary for planting christianity at first; so is a supernatural assistance of the Holy Ghost, tho' not in so illustrious a manner, still necessary to enable us to per∣form the conditions of the gospel. Tho' God has recalled the more visible signs of his pre∣sence, yet to be sure he continues to influence some way or other. I cannot suppose the Holy Ghost has wholly withdrawn himself from the church. The renewing of the Holy Ghost (St. Peter says) was a promise made to them and to their children, and to those that were afar off, even as many as God should call; and as human nature has the same weakness and passions, and extravagancies of former ages, there is as much need of a divine assistance now as in the time of the apostles: nay more need, I think, at present, as miracles are ceased. There must be a weight of superna∣tural power to press within, as there are now no flashings from the sky, or extraordinary appearances without, to prove the certainty of our religion, and make us consider its promises, threatenings, and rules: but the way this supernatural principle acts, as before observed, is hard to determine, any more than what I have said, and instead of wast∣ing our time in enquiries how the thing is done, our business is to render ourselves ca∣pable of so great a blessing, by not grieving Page  241this holy spirit, lest he depart from us; and resolving with the psalmist, to walk with a perfect heart, and to set no wicked thing be∣fore our eyes. We must strive to improve religious thoughts: we must labour hard to obey the written rules: God will then give us the grace sufficient for us. To our con∣siderable talent of natural power to do good, our Father will add the advantages of his his spirit. If we desire to be good, he will make us good in conjunction with our own application and pains; by a gradual process, and human methods. If nature gives her utmost actings, the author of nature will move, and direct and assist her where she is weak. Both the grace and the providence of God may be likened to a little spring concealed within a great machine: to the known given powers of the machine, the operations of it are ascribed, and all its events imputed; yet it is the small secreted spring that directs, draws, checks, and gives move∣ment to every weight and wheel. The case cannot be exactly alike, as a compound of matter and spirit is different from a machine: but it may suggest I imagine some imperfect idea of the affair: a very imperfect one, I confess, for if we were thinking ever so long of the matter, grace after all would be what the apostle calls it, an unspeakable gift — A gift surmounting our apprehensions as well as Page  242it does our merit. The theory of it may be perhaps too excellent for us, and our part is, not to determine how, but with honest hearts to pray, that a ray from heaven may open, and shine upon our understanding, clear it from prejudices and impostures, and render it teachable, considerative and firm; may inspire good thoughts, excite good pur∣poses, and suggest wholesome counsels and expedients. This the divine power may easily do, without depriving us of free∣will, or lessening our own moral agency. That power may extinguish an imagination we strive to get rid of: may remove an im∣pediment we labour to be freed from: may foil a temptation we do our best to resist. If we do all we can, and implore the divine aid, there is no doubt but the Almighty may give his free creatures such powers and dispositions, as will carry them innocently and safely thro' the trial of this first state. On such conditions, God, the Father of spirits, the friend of men, the patron of righteousness and all virtue, will, without all peradven∣ture, distribute his grace to every mortal in proportion to the measures of necessary duty.

A reflec∣tion on A∣zora's dis∣course.

Here Azora ended, and I sat for some mi∣nutes after in great admiration. Her fancy furnished ideas so very fast, and speaking was so very easy to her, without one pang in Page  243the delivery, or the least hesitation for hours, as she could, if she pleased, so long discourse; her judgment was so strong, and her words so proper and well placed, that she appeared to me a prodigy in speaking, and I could have listened to her with delight and amaze∣ment the whole night. But exactly at ten o'clock, the old woman I mentioned before, who first bid me welcome to Burcot Lodge, came into the chamber with candles, and Azora told me, * that if I would follow Gla∣duse, she would light me to bed. I did im∣mediately, after wishing the ladies good night, and my guide brought me to her own cottage, which was next door to the grotto. She shewed me into a small clean room, neatly and prettily furnished, and there I found a good bed. Down I lay as soon as I could, being much fatigued, and as the sun was rising, got up again, to write what I could remember to have heard Azora say. My memory from my childhood has been very extraordinary. I believe there are few living exceed me in this respect. The great∣est part of what I read and hear, remains with me, as if the book was still before me, or the speaker going on. This enables me to write down, with much exactness, what I care to note, and I can do it for the most part in the relater's or talker's own words, if I minute it in my short hand within twenty∣four Page  244hours after reading or discoursing. Upon this account, I can say, that I lost very little of all that Azora was pleased to let me hear; or, of the discourses I had with her ingeni∣ous companion, Antonia Fletcher.

The gar∣dens of Burcot Lodge.

When I had done writing, I went out to wait upon the ladies, and found them in their fine gardens, busily employed in the useful and innocent diversion which the cul∣tivation of some of the greatest beauties of the creation affords. They had every kind of fruit tree in their ground, every plant and flower that grows, and such a variety of ex∣otic rarities from the hotter climates, as en∣gaged my admiration, and finely entertained me for many an hour, during my stay in this place. They both understood gardening to perfection, and continually lent their help∣ing hands to the propagation of every thing. The digging and laborious work was per∣formed by many young women, who did it with great activity and understanding, and the nicer parts these ladies executed. I was astonished and delighted with their opera∣tions of various kinds. It was beautiful to see with what exquisite skill they used the knife, managed graffs and cyons, directed the branches and twigs in posture on espa∣liers, and raised flowers. They had every thing in perfection in their kitchen garden and physic garden. Their fruits, roots, and Page  245herbs for the table, were most excellent: their collection of herbs for medicine the most valuable: and as the whole contrivance of the gardens was near nature, and beauti∣ful in grass, gravel, and variety of ever∣greens, I was led with delight thro' the whole, till I came into the green-house. There I saw Azora and Antonia at work, and paid them the compliments they deserved.

A further account of Azora.

Immediately after my arrival, breakfast was brought in there, chocolate and toasts, and the ladies were extremely pleasant over it. They asked me a great many questions about the world, and were so facetious in their remarks, and pleased with my odd ac∣count of things, that they laughed as hear∣tily as I did, and that was at no small rate. This being done, we walked over every part of the gardens, and Azora did me the ho∣nour not only to shew me all the curiosities, and improvements she had made, in the ma∣nagement of seeds, flowers, plants, and trees; but, lectured on various fine objects that appeared in our way, with a volubility of tongue, and a knowledge of the sub∣jects, that was amazing indeed. Were I to set down what she said even on sallads, cucumbers, colliflowers, melons, asparagus, early cabbages, strawberries, rasberries, cur∣rants, goosberries, apples, pears, plums, cherries, apricots, etc, and especially, her propagation of mushrooms, champignons, Page  246and buttons; this, exclusive of exotics and flowers, would make I believe an octavo: and in relation to exotics and flowers, I am sure she talked twice as much, and of every thing extremely well. I never did hear any thing like her. The discourse cost her no more than the breath of her nostrils.

Azora's fish-pond.

But at last we came to a fish-pond, that was an acre of water, and I assure you, rea∣der, that in half an hour's time, the illustrious Azora not only talked more of fish and ponds than the ingenious and honourable Roger North, of Rougham in Norfolk, hath writ∣ten on these subjects in his excellent discourse, printed in 1713; but, mentioned many use∣ful things relative to them, which Mr. North was a stranger to. She told me, among other matters, that there was only pike and perch in her pond, and that the reason of it was, because she loved pike above all fish, and as the jacks were fish of prey, no fish but the perch could live with them: The perch on account of the thorny fins on its back, escapes the pike's voracious appetite. She farther informed me, that the jacks in her pond were the finest in the world, as I would see at dinner, and that the reason of it was owing to the high feeding she took care they had every day: beside the entrails of what fowl and sheep her people killed for her ta∣ble and themselves, the pike had blood and Page  247bran mixed in plenty, and all the frogs she could get from a neighbouring fen; for of them the jacks are most fond. This made the fish extraordinary: and as the water was current thro' the pond, and the bottom of various depths from one foot, and two feet, to six feet, that the spawn may have shallow water to lie in, and the fry shallow water to swim in, as they both required, this was the reason, that one acre of water in such a man∣ner, produced double the quantity of fish to what a pond of still water, and a bottom all of one depth, could have. See (Azora con∣tinued) what multitudes there are. They know me, as I feed them myself every day, and tamely come up, cruel tyrants as they are, to get their meat. Here she called jack, jack, and throwing in a basket of unfortunate frogs, it was wonderful to see how those de∣vouring monsters appeared, and voraciously swallowed the poor things.

An account of the pub∣lic worship at Burcot-Lodge.

Azora was going to proceed to another pond of carp and tench, which she had at the other end of her gardens, and let me know how that was ordered, so as to pro∣duce the largest and finest fish: but a bell rung for morning prayers, at ten o'clock, and she immediately turned towards a chapel. She asked me if I would attend divine ser∣vice, and upon my answering, with pleasure, desired me to come on. In the church I Page  248saw every soul of the community assembled, and while I chose to sit on one of the benches among the people, at some distance, that I might the better observe every thing done, the ladies ascended by a few steps into a read∣ing desk, and Azora began with great devo∣tion, to pray in the following manner:

Morning prayer.

O Christ, our blessed mediator, pray for us that our faith fail not, and thro' thy me∣rits and intercession, Lord Jesus, let our prayer be set forth in the sight of Almighty God as incense, and the lifting up of our hands as a morning sacrifice.

Almighty and everlasting God, thou pure and infinite Spirit, who art the great cause and author of nature, and hast established the world by thy wisdom, and stretched out the heavens by thy discretion; upon whom depends the existence of all things, and by whose providence we have been preserved to this moment, and enjoyed many blessings and undeserved advantages; graciously ac∣cept, we beseech thee, our grateful sense and acknowledgements of all thy beneficence to∣wards us; accept, O Lord, our most hearty and unfeigned thanks for all the instances of thy favor which we have experienced; that we have the use of our reason and un∣derstanding, in which many fail, and have had refreshing sleep and quiet the past night; for delivering us from evil, and giving us our Page  249daily bread;—for all the necessaries, conve∣niencies, and comforts, which thy liberal hand hast provided for us, to sweeten human life, and render it more agreeable than other∣wise it could be in this day of our exercise, probation and trial. While we live, we will praise and magnify thy awful name, and join in ascribing with the glorious and innumera∣ble heavenly host, honour, power, and thanksgiving to the eternal God, who sits on the throne of supremacy unrivalled in ma∣jesty and power.

But especially, O great and blessed God, adored be thy goodness for so loving the world, as to give thy only begotten Son, to the end, that all who believe in him, should not perish, but have everlasting life; for his humbling himself even to the death upon the cross, and shedding his blood for the remission of our sins. Great and marvellous are thy works of mercy, O Lord God Almighty! who can utter all thy praise? Praise our God, all ye his servants, and ye that fear him, small and great. Amen; allelujah. Blessing and honour, and glory, and power be unto him that sitteth upon the throne, and to the Lamb for ever and ever.

O God and Father of our Lord Jesus Christ, have mercy on us dust and sin, weakness and imperfection, and enter not into strict judgment with us, thine un∣righteous Page  250and unworthy servants. We con∣fess with shame and grief, that we have vio∣lated thine holy laws, and abused thy tender mercies: that we have followed too much the devices and desires of our own hearts, and in numberless instances have offended against a most righteous governor, a most tender and compassionate Father, and a most kind and bounteous benefactor. In thought, word, and deed, many have been our of∣fences: and many are still our imperfections. We have sinned against Heaven, and before thee, and have thereby deserved thy just dis∣pleasure. But our hope and confidence is in thine infinite mercy, O God, and that ac∣cording to thy promises declared unto man∣kind in Christ Jesus, our Lord, thou wilt spare them who confess their faults, and restore them that are penitent. We do ear∣nestly repent, and are heartily sorry for all our misdoings. Thro' faith we offer up the Lamb that was slain to the eternal God for the redemption of our souls; believing the worthiness of our Lord Jesus Christ to be a full, perfect, and sufficient sacrifice, oblation and atonement for the sins of a repenting world, and therefore resolving, with all our strength, to imitate his spotless virtue, and perfect obedience. Pardon us, then, we beseech thee, and blot out our iniquities. Deliver us, we pray, in the name of the Page  251Lord Jesus, from the evil consequences of all our transgressions and follies, and give us such powers and dispositions as will carry us innocently and safely thro' all future trials.

Create in us, O God, pure hearts, and re∣new right spirits within us. Cast thy bright beams of light upon our souls, and irradiate our understandings with the rays of that wis∣dom which sitteth on the right hand of thy throne. Let thy holy spirit enable us to act up to the dignity of our reasonable nature, and suitably to the high character, and glo∣rious hopes of christians: that we may sub∣ordinate the affairs and transactions of time to serve the interest of our souls in eternity: that we may shake off this vain world, and breathe after immortality and glory: that we may live in perfect reconciliation with the law of everlasting righteousness, truth, and goodness; and so comply with thy nature, mind, and will, O eternal and sovereign spi∣rit, thou God most wonderful in all perfec∣tions, that we may fully answer the relation we stand in to thee. Relieve and ease our consciences, O blessed God, by the blood of sprinkling, according to our several condi∣tions of body and mind; and supply us with suitable grace and strength.

We beseech thee, in the next place, Al∣mighty Lord, to take us into thy protection this day, and suffer no Being to injure us, no mis∣fotune Page  252to befal us, nor us to hurt ourselves by any error or misconduct of our own. Give us, O God, a clear conception of things, and in all dangers and distresses, stretch forth the right hand of thy Majesty to help and de∣fend us. From sickness and pain, and from all evil and mischief, good Lord deliver us this day, and be propitious unto us, we be∣seech thee.

And while we remain in this world, O Father, Lord of heaven and earth, secure us from every thing that is terrible and hurtful, and keep us in peace and safety. From all sad accidents and calamitous events, from all tormenting pains and grievous diseases, good Lord deliver us; and bless us with so much health and prosperity, as will enable us to pass our time here in contentment and tranquil∣lity.

And when the time of our dissolution cometh, by the appointment of thy adorable wisdom, O Father of mercies and the God of all comforts, grant us a decent and happy exit; without distraction of mind or tor∣ments of body: let thy servants depart in peace, and suddenly die in the Lord.

We pray, likewise, for the happiness of all mankind: that they may all know, and obey, and worship thee, O Father, in spirit and in truth, and that all who name the name of Christ, may depart from iniquity, Page  253and live as becomes his holy gospel. We be∣seech thee to help and comfort all who are in danger, necessity, sickness, and tribula∣tion: that it may please thee to sanctify their afflictions, and in thy good time to deliver them out of all their distresses. If we have any enemies, O Lord forgive them, and turn their hearts.

Our Father, etc.

When this extraordinary prayer was done, (which was prayed with a very uncommon devotion, such as I never had seen before) they all stood up, and Azora said, Let us sing the nineteenth psalm to the praise and glory of the most high God, and immediately raised it. Then all the people joined, and a psalm was sung to perfection indeed. Azora and Antonia had delightful voices, and as they understood music very well, they had taught this congregation so much church har∣mony, as enabled them to perform beyond any thing I have ever heard in any assembly of people.—The whole scene was a strange and pleasing thing. They met again at four in the afternoon; and this is the work of their every day. At ten and four they go to prayers, and after it sing a psalm; conclude∣ing always in the following way.—May the grace of our Lord Jesus Christ procure us the love of God, that the Almighty Father of Page  254the universe may bless us with the heavenly assistance of the Holy Ghost.

As to the evening-office of devotion at this place, it was, exclusive of the first ad∣dress, and the concluding Lord's Prayer, quite different from that of the morning; and because some readers may be pleased with a sight of another of Azora's religious com∣positions, I here set it down.

Evening prayer at Burcot Lodge.

O Christ, our blessed mediator, pray for us, that our faith fail not, and through thy merits and intercession, Lord Jesus, let our prayer be set forth in the sight of Almighty God as incense, and the lifting up of our hands as an evening-sacrifice.

O God, who art the Father and Lord of all Beings, and the eternal and inexhaustible fountain of mercy, we beseech thee to be merciful unto us, and to blot out all our transgressions; for we truly repent of our wilful imperfections, our failings and ne∣glects, in every instance of thy law, and our duty: and thro' faith we offer up to thee the Lamb that was slain for the redemption of our souls; believing the worthiness of our Lord Jesus to be a full, perfect, and sufficient sacrifice, oblation and atonement for the sins of a repenting world, and therefore resolving, with all our strength, to imitate his spotless virtue and perfect obedience.

Page  255

Remember not, then, O Lord, our ini∣quities, neither take thou vengeance for our sins; but as we sincerely believe thy holy gos∣pel, and are truly penitent, as we intirely and willingly forgive all, who have, in any instance or in any degree, offended, or in∣jured us, and are truly disposed and ready to make all possible reparation, if we have in∣jured any one, have mercy upon us miserable sinners, and as thou hast promised by thy Son, pardon and forgive us all our sins, and restore us again to thy favor. Hear in hea∣ven, thy dwelling place, and when thou hearest, accept us to thy mercy. O spare us whom thou hast redeemed by thy Son's most precious blood, and make us partakers of that salvation which thou hast appointed in Christ Jesus our Lord, and our souls shall bless thee to eternity.

And that we may no more offend thee, or transgress the rule of virtue or true reli∣gion, but may hereafter truly please thee both in will and deed, and faithfully observe the right statutes, and all thy precepts, en∣due us, O Lord, with the grace of thy holy spirit, that we may amend our lives accord∣ing to thy holy word. Vouchsafe we be∣seech thee, to direct, sanctify and govern both our hearts and bodies in the ways of thy laws, and in the works of thy command∣ments; and so teach us to number our days, Page  256that we may apply our hearts unto wisdom, and mind those things which are in conjunc∣tion with our everlasting welfare.—O let us be always under thy communication and influence, and give that light to our minds, that life to our souls, that will raise us to a nearer resemblance of thee, and enable us to ascend still higher, towards the perfection of our nature. Let us be transformed by the working of thy grace and spirit into the image of thy Son. Conform us to his like∣ness, O blessed God, and make us, body and soul, an habitation for thyself; that in our hearts we may continually offer up to thee, holy, sublime, and spiritual sacrifices.

From all evil and mischief, good God de∣liver us, and defend us, we beseech thee, from every thing terrible and hurtful. Take us under thy protection the remaining part of this day, and grant us a night of peace, thro' Jesus Christ our Lord.

And forasmuch as our earthly house of this tabernacle shall be dissolved, and that in a few years at farthest, it may be in a few minutes, we must descend to the bed of darkness, and acknowledge corruption to be our father, and the worms our sister and mo∣ther, grant, O everlasting God, that we may depart in peace, and by an improved princi∣ciple of divine life, under the influence of the gospel, be translated to that eternal world, Page  257where God dwells, where Christ lives, and sanctified souls enjoy endless life and the pu∣rest pleasures, for evermore.

That it may please thee, most gracious and good God, to have mercy on the whole race of mankind, and to bless them with all things pertaining to life and godliness: let the light of thy glorious gospel shine upon the nations darkened by superstition, that they may worship thee who art God from ever∣lasting to everlasting, and cultivate and esta∣blish in their minds the most pure, benevo∣lent, and godlike dispositions.—We be∣seech thee for all christian churches; that their behaviour may, by the influence of thy blessed spirit, be suitable to their holy pro∣fession, and their conversation upright and unblameable. Where any have departed from the purity and simplicity of the gospel, lead them, O God, to the right practice and knowledge of their holy religion; and grant that they may feel the comfortable and sanc∣tifying effects of it; and in their lives shew forth its praise to others.—We farther pray, most merciful Father, for all that are desti∣tute or afflicted, either in body, mind, or estate; that from Heaven, the habitation of thy glory and goodness, thou mayest send them relief, and, if it be possible, put an end to their present calamities and troubles. O thou Father of mercies, and God of all Page  258consolation, bind up the broken in heart, and comfort those that mourn. We have a real sense of the miseries of the distressed part of mankind, and offer up for them our prayers to thee, thro' Jesus Christ our Lord.

A THANKSGIVING.

O God, the author of all good, and foun∣tain of all happiness, we offer up our thanks∣givings and praises unto thee, for thy great goodness to us, and to all mankind. We praise and magnify thy holy name for all thy mercies; for our existence, and the use of our reasoning powers and faculties; for the health and strength we enjoy, and for all the comforts and conveniencies of life: for these thy gifts we adore thee, O munificent parent of good, and pray that a deep and efficacious sense of thy goodness may remain upon our hearts, and be a principle of constant and chearful obedience to thy holy laws.

But especially we offer up the acknow∣ledgements of our hearts and mouths for all that thy Son Jesus Christ did, and taught, and suffered, in this world, to save us from our sins, and to conduct us to true and ever∣lasting happiness. We bless thee for the glo∣rious gospel, and for bringing us more effec∣tually, by revelation, to the knowledge of thee, and the practice of our duty. For Page  259this merciful appointment, and for all thy mercies, which respect another and a better life than the present; for every instance of thy tender regards to us, and for the mani∣fold experiences which we have had of thy loving kindness; we offer up the tribute of unfeigned thanks. Our souls do magnify thee, O Lord God most excellent and good, and all the powers within us praise thy holy name. To thee be glory in the church by Christ Jesus, throughout all ages, world without end. To thee, O thou God of love, be rendered by all beings endued with rea∣son, all honour and obedience, both now, and for ever.

Almighty and everlasting God, who hast promised to hear the petitions of them that pray unto thee in thy Son's name, we beseech thee of thy great mercy, to accept the sacri∣fice of prayer and praise, which we have this evening offered up to thy Divine Majesty; and for the relief of our wants, and the ma∣nifestation of thy power and glory, grant us those things which we have requested, if thou seest it consistent with our chief and eternal good. In the name of thy Son Jesus Christ, and as his disciples, we pray, and in his words conclude the services of this day.

Our Father, who art in heaven, hallowed be thy name, etc.

After this, they all stood up, and as in the morning, Azora said, let us sing to the Page  260praise and glory of God the 148th psalm. She sung the first verse alone, and at the se∣cond, they all joined, and went through the whole in a fine and heavenly manner. Then the service concluded with this benediction.

The BENEDICTION.

May the God of grace and peace be with us and bless us. May his holy spirit keep us from falling, and preserve us blameless, unto the coming of our Lord Jesus Christ.

A reflection on the reli∣gion and piety of the inhabitants of Burcot-Hamlet.

Thus ended the evening and morning of∣fices of worship at Burcot-Lodge, and as I cannot sufficiently praise, so I could not enough admire the religion and piety of this congregation. The purity of their worship was charming: and in the ladies and their people a devotion was manifest, that looked more like that of heavenly spirits, than of beings in an animal frame; who are warped with the customs of the world, and perplexed with difficulties which arise from sensible objects. They appeared in high admiration of God, endeared to his righteous govern∣ment, devoted to his holy laws, and power∣fully drawn to imitate him in all his imitable perfections. Not one idle word, or careless look, did I hear or see, dur∣ing the whole time of divine service; but, Page  261like creatures fixed unchangeably in the in∣terest of religion and virtue, and delighted with the joys of piety, their hearts melted in every part of their devotions, and their breasts were filled with the most grateful, transporting adorations and affections. So much beautiful religion I had not often seen in any assembly. They had a true sense in∣deed of the love and goodness of God, and of the grace and charity of Jesus Christ. They had all been carefully instructed by a wise and excellent man, who was not long since removed from them by death; and his daughter, the admirable Azora, in conjunction with his niece, the amiable Antonia, took all possible pains, since the decease of Mr. Burcot, to maintain the power of religion in their com∣munity, and keep the people hearty and steady in the principles and practice of it. This brings me again to the history of A∣zora.

Continua∣tion of the history of Azora.

Azora Burcot was the daughter of a gen∣tleman who was one possessed of a very great fortune, but by a fatal passion for the grand operation, and an opinion of the pos∣sibility of finding the philosopher's stone, he wasted immense sums in operations to dis∣cover that preparation, which forces the faeces of infused metals to retire immediately on its approach, and so turns the rest of the mass into pure gold; communicating the mallea∣bility Page  262and great ductility of that metal, and giving it true specific gravity, that is, to wa∣ter, as eighteen and one half is to one. His love of that fine, antient art, called chi∣mistry, brought him into this misfortune. For improvement and pleasure, he had been long engaged in various experiments, and at last, an adept came to his house, who was a man of great skill in the labours and operations of spagyrists, and persuaded him it was possible to find the stone; for he, the adept, had seen it with a brother, who had been so fortunate as to discover it, after much labor and operation. The colour of it was a pale brimstone and transparent, and the size that of a small walnut. He affirmed that he had seen a little of this, scraped into powder, cast into some melted lead, and turn it into the best and finest gold. This had the effect the adept desired, and from chymistry brought Mr. Burcot to Alchimy. Heaps of money he wasted in operations of the most noble elixir by mineral and salt; but the stone after all he could not find: and then, by the adept's advice, he proceeded in a second method, by maturation, to sub∣tilize, purify, and digest quicksilver, and thereby convert it into gold (20.) This like∣wise Page  263wise came to nothing, and instead of the gold he expected, he had only heaps of Mercury fixed with verdegrease, (which Page  264gives it a yellow tinge), and more deeply co∣loured with turmeric. Gold it seemed, but, on trial in the coppel, it flew away in fumes Page  265and the adept made off. Too late this good and learned man saw he had been imposed on, and that the Spagyrists are what Dr. Dickenson calls them Enigmatistinubivagi.

Chymistry, reader, is a fine and antient art. The analysing of sensible bodies by fire, to discover their real powers and virtues, is highly praise-worthy, and the surprising ex∣periments we make, fill the mind of an in∣quirer after truth, with the greatest venera∣tion for the wonderful author of nature: but more than this is a sad romance that ends in empty pockets. Never think then of the hermetical banquet, Glauber's golden ass, or the philosopher's magical gold. By the law of honest industry, endeavour to be rich if you can, for this sole reason, that it is more bles∣sed to give than to receive; and if that lies not within your capacity, or means, be con∣tent with peace and little. There is more true happiness in daily bread and the posses∣sion of the divine and social virtues, than in Page  266tons of gold without holiness and a strong attachment to virtue.

When Mr. Burcot found he had almost ruined himself, and that he was no longer able to live as he had done, he laid his me∣lancholy case before his daughter Azora, and asked her advice, What he should do? To retire immediately, (Azora said) to this part of Stanemore, which was an unvalued part of his estate, and bring as many of his te∣nants as he could persuade to inhabit this fine tract of land: — to sell what remained of his fortune, and with the money procure as many of the necessaries or comforts of liv∣ing as could be had: to get in particular some young tradesmen and their wives by offered rewards in this place; to build cottages for the people; and render the fine caverns in the rock as habitable and pleasing for them∣selves as art could render them. Here, (A∣zora told her father) we shall live more hap∣py than we could do, if still possessed of a fortune to make an appearance in the world. We shall enjoy by industry and prudence every good thing that rational life can re∣quire, and live secured from the strokes of fortune, and the world's contempt. Stran∣gers to vanity and the pleasures of high life, in this delightful retreat, we shall pass our hap∣py Page  267days as in a region of goodness, know∣ledge, and joy; and the predominant bent of our hearts will be to wisdom, and virtue, and to ascend into the realms of perfect day. — Happy advice, (the father of Azora said), and the thing was immediately done. A colony was quickly established here, and every thing was settled and ordered in the most advantageous manner. Cattle, instru∣ments, and grain to sow the land were sent in; cloaths and every material the little republic could want were provided, and every hand was as useful as we could wish. For four years (Azora continued to inform me), we lived in peace and tranquillity, and never once regretted the loss of our fortunes. We were happier far than when we had thou∣sands. Industry, knowledge, and religion, were our employment. The night to come of pain and death gave us no uneasiness. We lived as the christians of the two first centu∣ries, and rather longed for than feared that event, which is to remove us to growing brightness for ever and ever. But a fever came in among us, and swept away my fa∣ther, and every man of our little republic: several women likewise perished; but a hun∣dred souls remained. Ninety-eight women, besides Antonia and Azora. These loved me too well (Azora continued) to abandon me; and as they were happily situated, and many of them had learned their husband's Page  268trades, they agreed and swore to spend their lives with me here, and be as serviceable as possible, without admitting any men to live among us. They are so in the highest degree: they are all useful and pious as I could wish them, and under the heavens there is not a happier society of mortal. We have the best of every thing: all we want, and in reason could wish for.

A farther account of Azora

Here Azora ended her relation, and I wondered greatly at what I heard; nor did my admiration lessen when I saw how she governed this community, and they em∣ployed their time. Her great understanding enlightened and directed them, in the exe∣cution of every thing serviceable and inge∣nious; and she lived before their eyes an ex∣ample of the greatest industry, and the most exalted piety. They, on the other hand, were as useful and religious as possible, and so heartily and faithfully discharged social duties, in every instance, that they seemed as one great capacity and power at work, to promote every convenience and good. Some of them, as I have said, were at work in the gardens: others in the fields: various trades and occupations were going on within doors and without, and all were employed in ways that best subserved the general welfare. In their behaviour, there was nothing wild, in∣solent, or arch, to be seen: no swellings of vanity and pride: no passion to disoblige: no Page  269intention to offend: but, every one, discreet and calm; good-humoured, and very civil; worthily sustaining their various relations, and each attentive to her own incumbent duty. Their labours were but a diversion to them, and they lived in tranquillity and plenty. Their cloathing was coarse, but very good, clean, and handsome. There was not one ragged or dirty person among them; nor any with bad shoes and stockings. In all respects, they seemed a most happy com∣munity. Azora studied, to the utmost de∣gree, the advantage and happiness of these people: and they, in return, made their duty a vigorous and chearful service. Most of the conveniences and comforts of life they had within their own lit∣tle territory; flesh and fish, mutton, kid, and venison; corn for bread, every vege∣table; malt-drink, meath, and cyder; all in great plenty, and most excellent; wool and flax for clothing; good candles; and wood enough for firing. What things they wanted two of them rid for to the nearest town, and not only purchased such goods with the mo∣ney they got by sale of several commodities; especially knit thread stockings and gloves; but always at such times brought in some cash to their mistress, and she gave part of it among the people, to buy them little things they fansied.

Ten ex∣traordinary country girls.

Page  270As to the ten young women I mentioned, who walked after Azora when first I saw her, they were the daughters of some wi∣dows in this little republic, and by her chosen, not only to be her attendants and upper servants, and to look after her dairy, her bees, her poultry; and her aviary; (which was the finest I have ever seen, for the variety of birds, and as it was turfed, to avoid the appearance of foulness on the floor, and so large as to give the birds some freedom of flight); but, on account of their good un∣derstanding, in which they far excelled their fellows. These girls were carefully instruct∣ed by Azora and Antonia, and beside being taught the fine works of the needle, learned musick, and the elements of the mathema∣ticks from the ladies. The eldest of these girls was but twenty, and the youngest eigh∣teen, and they all surprized me very greatly with their quickness in answering very hard arithmetical questions. They could not only add, subtract, multiply, divide, find a fourth proportional, and extract roots of every kind, with exactness and readiness, and apply them upon all common occasions; but, were per∣fect in fractions vulgar and decimal. They had even gone as far in algebra as the reso∣lution of simple equations.

Page  271Finding them one morning at figures, I asked the youngest of them, What was the number, that ⅔ of it with 4 over, amounted to the same as 7/12 of it with 9 over? She immediately translated the question from common language into algebra 2x/3 + 4 = 7x/12 + 9: and quickly discovered the unknown quantity x to be x=60: Then she took it in sinthetically, ⅔ of 60 = 40 + 4 = 44: 7/12 of 60 = 35 + 9 = 44. — (Sinthetically is tracing property from number: —Analetically is tracing number from property.) This made me wonder very greatly. I asked another of them, if she bought 20 loaves for 16 pence, all of them two-penny, penny, and farthing ones — how many would she have of each? She answered 5 two-penny loaves, 3 penny ones, and 12 farthing loaves; for the equations were x + y + z = 20 and 8x + 4y = z = 64. From whence by subtraction, 7x + 3y = 44, and of consequence, y = 44 − 7x/3 = 14 − 2x + 2 − x / 3;

I asked a third, how many ways she could pay 20 l. in pistoles, guineas, and moidores, at 17 s. 21 s, and 27 s. the pistole, the guinea, and the moidore? — She replied in a very little time, 9 ways, to wit, 11 pistoles, 5 gui∣neas, and 4 moidores — 8 pistoles, 1 guinea, 9 moidores— 8 pistoles, 10 guineas, 2 moi∣dores — 17 pistoles, 4 guineas, 1 moidore — 2 pistoles, 2 guineas, 12 moidores — 2 pistoles, Page  27211 guineas, 5 moidores — 5 pistoles, 6 guineas, 7 moidores — 5, 15, 0 — and 14 pistoles, 0 guineas, 6 moidores. This was a hard opera∣tion.

I asked another of these young women, if her lady gave her 297 guineas and 339 pistoles, to pay 6 men a hundred pounds a-piece in gui∣neas and pistoles only, as was agreed, how could she contrive to pay them, and dispatch the thing? I will tell you, sir, (she answered) very soon. x represents my guineas, and y my pistoles, and 21x + 17y = 2000, of conse∣quence, x = 2000 − 17y/21 = 95 + 5 − 17y/21; etc. and quickly discovered, that the first man should have 92 guineas and 4 pistoles: — the second man, 75 guineas and 25 pistoles: — the third, 58 guineas, 46 pistoles — the fourth, 41 guineas and 67 pistoles — the fifth, 24 gui∣neas and 88 pistoles: — and the sixth man, 7 guineas and 109 pistoles. This was admi∣rable. But is there no other way I said of pay∣ing 100 l. in guineas and pistoles, besides the six ways you have mentioned? There is no other way: (the fine girl answered). If a se∣venth man was to be paid 100 l. in these two kinds of money, he must be paid in one of these six methods. This was true. I was charmed with what I had heard.

Page  273While I was thus engaged with the maids, Azora and Antonia came into the room, and finding how I had been employed, they be∣gan to talk of problems, theorems, and e∣quations, and soon convinced me, that I was not superior to them in this kind of know∣ledge; tho' I had studied it for a much longer time, and had taken more pains than ever they did. Their fine understandings saw at once the things that had made me sweat ma∣ny an hour, and in less time than I required for an operation, they could answer the most difficult questions, and do any thing in sim∣ple quadratic equations, and in the composi∣tion and resolution of ratios. This I thought very wonderful; especially as they had been taught no longer than one year by Mr. Bur∣cot; and that they had acquired the most abstruse part of their knowledge by their own application. — I note the thing down as one of the strangest and most extraordinary cases that ever came in my way; perhaps, that ever was heard. It is such a specimen of female understanding, as must for ever knock up the positive assertions of some learned men, who will not allow that wo∣men have as strong reasoning heads as the men.

An obser∣vation re∣lative to the under∣standing of women.

By the way, I observe, exclusive of these two ladies, that I have seen many of the Page  274sex who were distinguished for accuracy and comprehensiveness, not only in the science, where known and required qualities are de∣noted by letters, but in other fine parts of learning. I have little right to pretend to any thing extraordinary in understanding, as my genius is slow, and such as is common in the lower classes of men of letters; yet, my application has been very great: my whole life has been spent in reading and think∣ing: and nevertheless, I have met with ma∣ny women, in my time, who, with very little reading, have been too hard for me on several subjects. In justice, I de∣clare this; and am very certain from what I have heard numbers of them say, and seen some of them write, that if they had the la∣boured education the men have, and applied to books with all possible attention for as many years as we do; there would be found among them as great divines as Episcopius, Limborch, Whichcote, Barrow, Tillotson, and Clarke; and as great mathematicians, as Mac∣laurin, Saunderson, and Simpson. The cri∣ticks may laugh at this assertion, I know they will: and, if they please, they may doubt my veracity as to what I relate of the two ladies, and the ten young women, in Burcot-Hamlet; but what I say is true not∣withstanding. Facts are things too stub∣born Page  275to be destroyed by laughing and doubt∣ing.

As to the ladies I have mentioned, they both did wonders in specious arithmetick; but Azora was the brightest of the two, and in pure algebra, had gone much farther than Antonia. With wonder I beheld her, while she answered the most difficult questions as fast as fingers could move; and in the solu∣tion of cubics, and the resolution of equa∣tions, both according to Des Cartes laborious method, and the better universal way, by converging series, work with a celerity and truth beyond what I have ever seen any man do. Nor was it only algebra independent of geometry that she understood. She could apply its reasoning to geometrical figures, and describe the loci of any equations by the mechanical motion of angles and lines. She was in this respect the greatest prodigy I ever saw.

But it was not on account of this excel∣lence that I so much admired Azora, and honour her memory so greatly as I do; nor because she talked so excellently on various subjects, as I have related; but, for her knowledge of the truths of christianity, and the habits of goodness she had wrought into her soul; for the care she took of the people under her government, by communicating every felicity in her power, to their bodies Page  276and minds; and the pure religion of Christ Jesus, which she publickly maintained, in all the beauty of holiness, and in a just fer∣vor of practice. She was herself, in her manners and piety, a fine copy of those blessed women who conversed with our Lord and his apostles: and her society, in inno∣cence and goodness, in usefulness and devo∣tion, seemed an epitome of the first christian church at Jerusalem. Under a just impres∣sion of the most heavenly principles they all lived, and strictly regarded their several offi∣ces. As the gospel directs, they worshipped a first cause, the Deity, as the disciples of the Christ of God, our holy mediator; and the authority of a Being of infinite wisdom, and unchangeable rectitude of nature, had made such an impression upon their minds, that they laboured continually to acquire that con∣secration and sanctity of heart and manners, which our divine religion requires. Excellent community! happy would Europe be, if all her states were like this people. A false re∣ligion would not then prevail; nor would su∣perstition be the idol to which the world bows down. The evils, which now dishonour human nature, and infest society, would not be seen among us; nor those excesses of pas∣sion be known, which are the parent of dis∣cord and calamity, and render this lower world one scene of sin and sorrow: but, as Page  277revelation inculcates, as reason suggests, man∣kind would worship the Almighty Principle, the One God, the Only True God, with a worship suitable to the nature of a Being, who is not confined to, or dependent upon, particular places and circumstances, who is always, and every where present with us; and like the ministers attending on the glorious throne of the Monarch of the world, they would, according to their measure, be pure, benevolent mortals, and as perfect in goodness, as men can be within the degree and limit of their nature.—In a word, the Supreme Fa∣ther of all things would then be the God of all christians; and in doing his will, in imi∣tating his perfections, and in practising every thing recommended by the great and uni∣versal law of reason, (that law which God sent our Lord to revive and enforce), they would find the greatest pleasure. Such were the people of Burcot-Hamlet. Azora and Antonia were indeed most glorious wo∣men (21) .