And it was, still more oddly, from the Peculiars that she received the bulk of her custom, and this despite her top-lofty airs towards them, and the tracts suggesting that souls, no less than bonnets, could be bleached as good as new. Possibly their more elastic spirituality vibrated more readily to the moving angel: perhaps the real bond of sympathy was that they knew her unpopular with the Church: like themselves a butt of legend, and lacking even their advantage of Bradmarsh birth. But even the Churchwomen did not utterly deny patronage to this talented needlewoman, nor refuse her the deference due to weekday gloves, a parasol, and bills with printed headlines; they did not even discountenance her crusade against Dissent, though her copious allusions to Providence “moving in a mysterious way” were felt to be too broadly autobiographic. Moreover, in view of the caustic remarks upon cardinals, Puseyites, black-robed priests, and winking pictures, by which her tracts began to diversify the attack upon Dissent—for John Bull was getting alarmed at the new Roman invasion—it was a source of surprise that she failed to see the beam in her own eye. For if Virgins could not wink in Rimini, why should Angels wobble in Colchester? To add to her oddity, her brain was full of ancient maggots of astrology and medicine, crept in from “Culpeper’s Herbal,” her one bedside book. That Bundock should be bringing a bonnet commission to this excellent and industrious, if freakish female, was the more laudable, inasmuch as he nourished a prejudice against her and her tracts. Not that he held with Catholic or evangelical Dissenters any more than with the Church proper. As a follower of Tom Paine, whose “Age of Reason” he read piously in bed every Sunday morning—the passage asserting that to make a true miracle Jonah should have swallowed the whale was a regular Lesson—he regarded himself as a great free spirit in an illiterate and priest-ridden world, one whose God was everywhere except in Church. Not that he could follow the Master’s excursions into trigonometry or astronomy or knew anything of his idol’s “Rights of Man,” being indeed singularly free from the contemporary unrest of the industrial townsman, and combining, like greater men, a crusty conservatism for the old order with a radical rejection of its spinal creed. Possibly his devotion to the still youthful Queen was part of his softness for the sex, for the only part of “The Age of Reason” that left him unconvinced was its impugnment of the wisdom of Solomon, its contention that “seven hundred wives and three hundred concubines are worse than none.” But it was not Tom Paine, nor even Bob Taylor’s “The Devil’s Chaplain,” it was the long years of his father’s paralysis that had first sapped his faith in the pharmacopœian aspects of prayer, though he considerately concealed his defection from his bed-ridden parent, and even the visiting elders withheld the racking information.