There was much stir and commotion on the night of Thursday, January the 14th, 1874, in the Gideonite Apostolic Church, number 47, Walworth Lane, Peckham, S.E. Anybody could see at a glance that some important business was under consideration; for the Apostle was there himself, in his chair of presidency, and the twelve Episcops were there, and the forty-eight Presbyters, and a large and earnest gathering of the Gideonite laity. It was only a small bare school-room, fitted with wooden benches, was that headquarters station of the young Church; but you could not look around it once without seeing that its occupants were of the sort by whom great religious revolutions may be made or marred. For the Gideonites were one of those strange enthusiastic hole-and-corner sects that spring up naturally in the outlying suburbs of great thinking centres. They gather around the marked personality of some one ardent, vigorous, half-educated visionary; and they consist for the most part of intelligent, half-reasoning people, who are bold enough to cast overboard the dogmatic beliefs of their fathers, but not so bold as to exercise their logical faculty upon the fundamental basis on which the dogmas originally rested. The Gideonites had thus collected around the fixed centre of their Apostle, a retired attorney, Murgess by name, whose teaching commended itself to their groping reason as the pure outcome of faithful Biblical research; and they had chosen their name[Pg 165] because, though they were but three hundred in number, they had full confidence that when the time came they would blow their trumpets, and all the host of Midian would be scattered before them. In fact, they divided the world generally into Gideonite and Midianite, for they knew that he that was not with them was against them. And no wonder, for the people of Peckham did not love the struggling Church. Its chief doctrine was one of absolute celibacy, like the Shakers of America; and to this doctrine the Church had testified in the Old Kent Road and elsewhere after a vigorous practical fashion that roused the spirit of South-eastern London into the fiercest opposition. The young men and maidens, said the Apostle, must no longer marry or be given in marriage; the wives and husbands must dwell asunder; and the earth must be made as an image of heaven. These were heterodox opinions, indeed, which South-eastern London could only receive with a strenuous counterblast of orthodox brickbats and sound Anglican road metal.

The fleece of wool was duly laid upon the floor; the trumpet and the lamp were placed upon the bare wooden reading desk; and the Apostle, rising slowly from his seat, began to address the assembled Gideonites.

"Friends," he said, in a low, clear, impressive voice, with a musical ring tempering its slow distinctness, "we have met together to-night to take counsel with one another upon a high matter. It is plain to all of us that the work of the Church in the world does not prosper as it might prosper were the charge of it in worthier hands. We have to contend against great difficulties. We are not among the rich or the mighty of the earth; and the poor whom we have always with us do not listen to us. It is expedient, therefore, that we should set some one among us aside to be instructed thoroughly in those things that are most commonly taught among the Midianites at Oxford or Cambridge. To some of you it[Pg 166] may seem, as it seemed at first to me, that such a course would involve going back upon the very principles of our constitution. We are not to overcome Midian by our own hand, nor by the strength of two and thirty thousand, but by the trumpet, and the pitcher, and the cake of barley bread. Yet, when I searched and inquired after this matter, it seemed to me that we might also err by overmuch confidence on the other side. For Moses, who led the people out of Egypt, was made ready for the task by being learned in all the learning of the Egyptians. Daniel, who testified in the captivity, was cunning in knowledge, and understanding science, and instructed in the wisdom and tongue of the Chaldeans. Paul, who was the apostle of the Gentiles, had not only sat at the feet of Gamaliel, but was also able from their own poets and philosophers to confute the sophisms and subtleties of the Grecians themselves. These things show us that we should not too lightly despise even worldly learning and worldly science. Perhaps we have gone wrong in thinking too little of such dross, and being puffed up with spiritual pride. The world might listen to us more readily if we had one who could speak the word for us in the tongues understanded of the world."

As he paused, a hum of acquiescence went round the room.

"It has seemed to me, then," the Apostle went on, "that we ought to choose some one among our younger brethren, upon whose shoulders the cares and duties of the Apostolate might hereafter fall. We are a poor people, but by subscription among ourselves we might raise a sufficient sum to send the chosen person first to a good school here in London, and afterwards to the University of Oxford. It may seem a doubtful and a hazardous thing thus to stake our future upon any one young man; but then we must remember that the choice will not be wholly or even mainly[Pg 167] ours; we will be guided and directed as we ever are in the laying on of hands. To me, considering this matter thus, it has seemed that there is one youth in our body who is specially pointed out for this work. Only one child has ever been born into the Church: he, as you know, is the son of brother John Owen and sister Margaret Owen, who were received into the fold just six days before his birth. Paul Owen\'s very name seems to many of us, who take nothing for chance but all things for divinely ordered, to mark him out at once as a foreordained Apostle. Is it your wish, then, Presbyter John Owen, to dedicate your only son to this ministry?"

Presbyter John Owen rose from the row of seats assigned to the forty-eight, and moved hesitatingly towards the platform. He was an intelligent-looking, honest-faced, sunburnt working man, a mason by trade, who had come into the Church from the Baptist society; and he was awkwardly dressed in his Sunday clothes, with the scrupulous clumsy neatness of a respectable artisan who expects to take part in an important ceremony. He spoke nervously and with hesitation, but with all the transparent earnestness of a simple, enthusiastic nature.

"Apostle and friends," he said, "it ain\'t very easy for me to disentangle my feelin\'s on this subjec\' from one another. I hope I ain\'t moved by any worldly feelin\', an\' yet I hardly know how to keep such considerations out, for there\'s no denyin\' that it would be a great pleasure to me and to his mother to see our Paul becomin\' a teacher in Israel, and receivin\' an education such as you, Apostle, has pinted out. But we hope, too, we ain\'t insensible to the good of the Church and the advantage that it might derive from our Paul\'s support and preachin\'. We can\'t help seein\' ourselves that the lad has got abilities; and we\'ve tried to train him up from his youth upward, like Timothy, for the furtherance of the right doctrine. If the Church thinks he\'s fit for the work laid upon him, his mother and me\'ll be glad to dedicate him to the[Pg 168] service."

He sat down awkwardly, and the Church again hummed its approbation in a suppressed murmur. The Apostle rose once more, and briefly called on Paul Owen to stand forward.

In answer to the call, a tall, handsome, earnest-eyed boy advanced timidly to the platform. It was no wonder that those enthusiastic Gideonite visionaries should have seen in his face the visible stamp of the Apostleship. Paul Owen had a rich crop of dark-brown glossy and curly hair, cut somet............