Lying Prophets | Page 9

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,