LITMIR.BIZ

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it had been carved by its Creator from Cornish granite. Tregenza indeed might have stood for a typical Cornish fisher—or a Breton. Like enough, indeed, he had old Armorican blood in his veins, for many hundreds of Britons betook themselves to ancient Brittany when the Saxon invasion swept the West, and many afterward returned, with foreign wives, to the homes of their fathers. Michael Tregenza had found religion, of a sort fiery and unlovely enough, but his convictions were definite, with iron-hard limitations, and he looked coldly and without pity on a damned world, himself saved. Gray Michael had no sympathy with sin and less with sinners. He found the devil in most unexpected quarters and was always dragging him out of surprising hiding-places and exhibiting him triumphantly, as a boy might show a bird's egg or butterfly. His devil dwelt at penny readings, at fairs and festivals, in the brushes of the artists, in a walk on a Sunday afternoon undertaken without a definite object, sometimes in a primrose given by a boy to a girl. Of all these bitter, self-righteous, censorious little sects which raise each its own ladder to the Throne of Grace at Newlyn, the Luke Gospelers was the most bitter, most self-righteous, most censorious. And of all those burning lights which reflected the primitive savagery of the Pentateuch from that fold, Gray Michael's beacon flamed the fiercest and most bloody red. There was not a Gospeler, including the pastor of the flock, but feared the austere fisherman while admiring him.

      Concerning his creed, at the risk of wearying you, it must be permitted to speak here; for only by grasping its leading features and its vast unlikeness to the parent tree can a just estimate of Michael Tregenza be arrived at. Luke Gospeldom had mighty little to do with the Gospel of Luke. The sect numbered one hundred and thirty-four just persons, at war with principalities and powers. They were saturated with the spirit of Israel in the Wilderness, of Esau, when every man's hand was against him. At their chapel one heard much of Jehovah, the jealous God, of the burning lakes and the damnation reserved for mankind, as a whole. Every Luke Gospeler was a Jehovah in his own right. They walked hand in hand with God; they realized the dismay and indignation Newlyn must occasion in His breast; they sympathized heartily with the Everlasting and would have called down fire from Heaven themselves if they could. Many openly wondered that He delayed so long, for, from a Luke Gospeler's point of view, the place with its dozen other chapels—each held in error by the rest, and all at deadly war among themselves—its most vile ritualistic church of St. Peter, its public-houses, scandals, and strifes, was riper for destruction than Sodom. However, the hundred and thirty-four served to stave off celestial brimstone, as it seemed.

      It is pitiable, in the face of the majestic work of John Wesley in Cornwall, to see the shattered ruins of it which remain. When the Wesleys achieved their notable revival and swept off the dust of a dead Anglicanism which covered religious Cornwall like a pall in the days of the Georges, the old Celtic spirit, though these heroes found it hard enough to rekindle, burst from its banked-up furnaces at last and blazed abroad once more. That spirit had been bred by the saint bishops of Brito-Celtic days, and Wesley's ultimate success was a grand repetition of history, as extant records of the ancient use of the Church in Cornwall prove. Its principle was that he who filled a bishop's office should, before all things, conduct and develop missionary enterprise; and the moral and physical courage of the Brito-Celtic bishops, having long slumbered, awoke again in John Wesley. He built on the old foundations, he gave to the laymen a power at that time blindly denied them by the Church—the power which Irish and Welsh and Breton missionary saints of old had vested in them. Wesley—himself a giant—made wise use of the strong where he found them, and if a man—tinker or tinner, fisher or jowster—could preach and grip an audience, that man might do so. Thus had the founders of the new creed developed it; thus does the Church to-day; but when John Wesley filled his empty belly with blackberries at St. Hilary, in 1743; when he thundered what he deemed eternal truth through Cornwall, year after year for half a century; when he faced a thousand perils by sea and land and spent his arduous days "in watchings often, in hunger and thirst, in fasting often, in cold and nakedness"; when, in fine, this stupendous man achieved the foundations of Methodism, the harvest was overripe, at any rate, in Cornwall. No Nonconformist was he, though few enough of his followers to-day remember that, if they ever knew it. He worked for his church; he was a link between it and his party; his last prayer was for church and king—a fact which might have greatly shocked the Luke Gospelers had such come to their ears. For John Wesley was their only saint, and they honestly believed that they alone of all Methodist communities were following in his footsteps. Poor souls! they lived as far from what Wesley taught as it is easily possible to conceive. As for Gray Michael, he was under the impression that he and his sect worthily held aloft the true light which Wesley brought in person to Newlyn, and he talked with authority upon the subject of his master and his master's doings. But he knew little about the founder of Methodism in reality, and still less about the history of the Methodist movement. Had he learned that John Wesley himself was once accused of Popish practices; had he known that not until some years after the great preacher's death did his party, in conference assembled, separate itself from the Church of England, he had doubtless been much amazed. Though saturated with religious feeling, the man was wholly ignorant of religious history in so far as it affected his own country. To him all saints not mentioned in Scripture were an abomination and invention of Rome. Had he been informed that the venerable missionary saints of his mother land were in no case Romish, another vast surprise must have awaited him.

      Let it not for an instant be supposed that the Luke Gospelers represented right Methodism. But they fairly exemplified a sorry side of it; those little offshoots of which dozens have separated from the parent tree; and they exhibited most abundantly in themselves that canker-worm of Pharisaism which gnaws at the root of all Nonconformity. This offense, combined with such intolerance and profound ignorance as was to be found amid the Luke Gospelers, produced a community merely sad or comic to consider according to the point of view.

      An instance of Michael Tregenza's attitude to the Church will illustrate better than analysis the lines of thought on which he served his Creator.

      Once, when she was thirteen, Joan had gone to an evening service at St. Peter's, because a friend had dared her to do so. Her father was at sea and she believed the delinquency could by no possibility reach his ears. But a Luke Gospeler heard the dread tidings and Michael Tregenza was quickly informed of his daughter's lapse. He accused Joan quietly enough, and she confessed.

      "Then you'm a damned maiden," he said, "'cause you sinned open-eyed."

      He thought the matter over for a week, and finally an idea occurred to him.

      "'Tis wi'in the power o' God to reach even you back," he declared to Joan, "an' He's put in my mind that chastenin' might do it. A sore body's saved many sowls 'fore now."

      Whereupon he took his daughter into the little parlor, shut the door, and then flogged her as he would have flogged a boy—only using his hard hand instead of a stick. "Get thee behind her, Satan! Get thee behind her, Satan! Get thee behind her, Satan!" he groaned with every blow, while Joan grit her teeth and bore it as long as she could, then screamed and fainted. That was how the truth about heaven and hell came to her. She had never felt physical pain before, and eternal torment was merely an idea. From that day, however, she was frightened and listened to her father gladly and wept tears of thankfulness when, a month after her flogging, he explained that he had wrestled with the Lord for her soul and how it had been borne in upon him that she was saved alive. She had reached the age of seventeen now, and felt quite confident upon the subject of eternity as became a right Luke Gospeler. Unlike other women of the sect, however, and despite extreme ignorance on all subjects, the girl had a seed of humor in her nature only waiting circumstances to ripen. She felt pity, too, for the great damned world, and though religion turned life sad-colored, her own simple, healthy, animal nature and high spirits brought ample share of sunshine and delight. She was, in fact, her mother's child rather than her father's. His ancestors before him had fought the devil and lived honest lives under a cloud of fear; Michael's own brother had gone religious mad, when still a young man, and died in a lunatic asylum; indeed the awful difficulty of saving his soul had been in the blood of every true Tregenza for generations. But Joan's mother came of different stock. The Chirgwins were upland people. They dwelt at Drift and elsewhere, went to the nearest church, held simple views, and were content with orthodox religion. Mr. Tregenza said of them that they always wanted and expected God to do more than His share. But he married

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