copy of the American Messenger and take his departure. He was so genuinely concerned about Mr. Roberts's "danger," that he did not notice Philippa sitting on a stool at her father's side. But Philippa noticed him.

So, after their kind, did these two shepherds of souls endeavor to establish a relationship with Henry and Philippa Roberts. And they were equally successful. Philippa gave her apple blossoms to the old minister,—and went to Mr. Fenn's church the very next Sunday. Henry Roberts accepted the tracts with a simple belief in the kindly purpose of the young minister, and stayed away from both churches. But both father and daughter were pleased by the clerical attentions:

"I love Dr. Lavendar," Philippa said to her father.

"I am obliged to Mr. Fenn," her father said to Philippa. "The youth," he added, "cares for my soul. I am obliged to any one who cares for my soul."

He was, indeed, as Dr. Lavendar said, a man of humble mind; and yet with his humbleness was a serene certainty of belief as to his soul's welfare that would have been impossible to John Fenn, who measured every man's chance of salvation by his own theological yardstick, or even to Dr. Lavendar, who thought salvation unmeasurable. But then neither of these two ministers had had Henry Roberts's experience. It was very far back, that experience; it happened before Philippa was born; and when they came to live between the two villages Philippa was twenty-four years old....

It was in the thirties that young Roberts, a tanner in Lower Ripple, went to England to collect a small bequest left him by a relative. The sense of distance, the long weeks at sea in a sailing-vessel, the new country and the new people, all impressed themselves upon a very sensitive mind, a mind which, even without such emotional preparation, was ready to respond to any deeply emotional appeal. Then came the appeal. It was that new gospel of the Tongues, which, in those days, astounded and thrilled all London from the lips of Edward Irving—fanatic, saint, and martyr!—the man who, having prayed that God would speak again in prophecy, would not deny the power of prayer by refusing to believe that his prayer was answered, even though the prophecy was unintelligible. And later, when the passionate cadences of the spirit were in English, and were found to be only trite or foolish words, repeated and repeated in a wailing chant by some sincere, hysterical woman, he still believed that a new day of Pentecost had dawned upon a sinful world! "For," said he, "when I asked for bread, would God give me a stone?"

Henry Roberts went to hear the great preacher and forgot his haste to receive his little legacy so that he might hurry back to the tanyard. Irving's eloquence entranced him, and it alone would have held him longer than the time he had allowed himself for absence from the tannery. But it happened that he was present on that Lord's Day when, with a solemn and dreadful sound, the Tongues first spoke in that dingy Chapel in Regent Square, and no man who heard that Sound ever forgot it! The mystical youth from America was shaken to his very soul. He stayed on in London for nearly a year, immersing himself in those tides of emotion which swept saner minds than his from the somewhat dry land of ordinary human experience. That no personal revelation was made to him, that the searing benediction of the Tongues had not touched his own awed, uplifted brow, made no difference: he believed!—and prayed God to help any lingering unbelief that might be holding him back from deeper knowledges. To the end of his days he was Edward Irving's follower; and when he went back to America it was as a missionary of the new sect, that called itself by the sounding title of The Catholic Apostolic Church. In Lower Ripple he preached to any who would listen to him the doctrine of the new Pentecost. At first curiosity brought him hearers; his story of the Voice, dramatic and mysterious, was listened to in doubting silence; then disapproved of—so hotly disapproved of that he was sessioned and read out of Church.

But in those days in western Pennsylvania, mere living was too engrossing a matter for much thought of "tongues" and "voices"; it was easier, when a man talked of dreams and visions, not to argue with him, but to say that he was "crazy." So by and by Henry Roberts's heresy was forgotten and his religion merely smiled at. Certainly it struck no roots outside his own heart. Even his family did not share his belief. When he married, as he did when he was nearly fifty, his wife was impatient with his Faith—indeed, fearful of it, and with persistent, nagging reasonableness urged his return to the respectable paths of Presbyterianism. To his pain, when his girl, his Philippa, grew up she shrank from the emotion of his creed; she and her mother went to the brick church under the locust-trees of Lower Ripple; and when her mother died Philippa went there alone, for Henry Roberts, not being permitted to bear witness in the Church, did so out of it, by sitting at home on the Sabbath day, in a bare upper chamber, waiting for the manifestation of the Holy Spirit. It never came. The Tongues never spoke. Yet still, while the years passed, he waited, listening—listening—listening; a kindly, simple old man with mystical brown eyes, believing meekly in his own unworth to hear again that Sound from Heaven, as of a rushing, mighty wind, that had filled the London Chapel, bowing human souls before it as a great wind bows the standing corn!

It was late in the sixties that Henry Roberts brought this faith and his Philippa to the stone house on the Perryville pike, where, after some months had passed, they were discovered by the old and the young ministers. The two clergymen met once or twice in their calls upon the new-comer, and each acquired an opinion of the other: John Fenn said to himself that the old minister was a good man, if he was an Episcopalian; and Dr. Lavendar said to William King that he hoped there would be a match between the "theolog" and Philippa.

"The child ought to be married and have a dozen children," he said; "although Fenn's little sister will do to begin on—she needs mothering badly enough. Yes, Miss Philly ought to be making smearkase and apple-butter for that pale and excellent young man. He intimated that I was a follower of the Scarlet Woman because I wore a surplice."

"Now look here! I draw the line at that sort of talk," the doctor said; "he can lay down the law to me, all he wants to; but when it comes to instructing you—"

"Oh, well, he's young," Dr. Lavendar soothed him; "you can't expect him not to know everything at his age."

"He's a squirt," said William. In those days in Old Chester middle age was apt to sum up its opinion of youth in this expressive word.

"We were all squirts once," said Dr. Lavendar, "and very nice boys we were, too—at least I was. Yes, I hope the youngster will see what a sweet creature old Roberts's Philippa is."

She was a sweet creature; but as William King said, she was amusingly old-fashioned. The Old Chester girl of those days, who seems (to look back upon her in these days) so medieval, was modern compared to Philippa! But there was nothing mystical about her; she was just modest and full of pleasant silences and soft gaieties and simple, startling truth-telling. At first, when they came to live near Perryville, she used, when the weather was fine, to walk over the grassy road, under the brown and white branches of the sycamores, into Old Chester, to Dr. Lavendar's church. "I like to come to your church," she told him, "because you don't preach quite such long sermons as Mr. Fenn does." But when it rained or was very hot she chose the shorter walk and sat under John Fenn, looking up at his pale, ascetic face, lighted from within by his young certainties concerning the old ignorances of people like Dr. Lavendar—life and death and eternity. Of Dr. Lavendar's one certainty, Love, he was deeply ignorant, this honest boy, who was so concerned for Philippa's father's