It is the same spirit that has come down through English law and literature, and shows itself in the old popular ballad of "Jane Shore," where, without a word of pity, it is recorded how Jane Shore, the king's mistress, after his death, first being made to do public penance in a white sheet, was thereafter turned out to be frozen and starved to death in the streets, and died miserably in a ditch, from that time called Shoreditch. A note tells us that there was one man who, moved by pity, at one time sheltered the poor creature and gave her food, for which he was thrown into prison, to the great increase of her sorrow and misery.
It was in a somewhat similar spirit that Mrs. Wouvermans regarded all sinning women. Her uniform ruling in such cases was that they were to be let alone by all decent people, and that if they fell into misery and want, it was only just what they deserved, and she was glad of it. What business had they to behave so? In her view, all efforts to introduce sympathy and mercy into prison discipline—all forbearance and pains-taking with the sinful and lost in all places in society—was just so much encouragement given to the criminal classes, and one of the lax humanitarian tendencies of the age. It is quite certain that had Mrs. Wouvermans been a guest in old times at a certain Pharisee's house, where the Master allowed a fallen woman to kiss His feet, she would have joined in saying: "If this man were a prophet he would have known what manner of woman this is that toucheth him, for she is a sinner." There was certainly a marked difference of spirit between her and that Jesus to whom she bowed so carefully whenever she repeated the creed.
On this particular Sunday, Eva had come to church with her aunt, and was going to dine with her, intent on a mission of Christian diplomacy.
Some weeks had now passed since she left Maggie in the mission retreat, and it was the belief of the matron there, and the attending clergyman, that a change had taken place in her, so radical and so deep that, if now some new and better course of life were opened to her, she might, under careful guidance, become a useful member of society. Whatever views modern skepticism may entertain in regard to what is commonly called the preaching of the gospel, no sensible person conversant with actual facts can help acknowledging that it does produce in some cases the phenomenon called conversion, and that conversion, when real, is a solution of all difficulties in our days as it was in those of the first apostles.
The first Christians were gathered from the dregs of society, and the Master did not fear to say to the Pharisees, "The publicans and harlots go into the kingdom of heaven before you;" and St. Paul addresses those who he says had been thieves and drunkards and revilers and extortioners, with the words, "Ye are washed; ye are sanctified; ye are justified in the name of the Lord Jesus and by the spirit of God."
It is on the power of the Divine spirit to effect such changes, even in the most hopeless and forlorn subjects, that Christians of every name depend for success; and by this faith such places as the Home for the Fallen are undertaken and kept up.
What people look for, and labor for, as is proved by all experience, is more liable to happen than what they do not expect and do not labor for. The experiment of Mr. James was attended by many marked and sudden instances of conversion and permanent change of character. Maggie had been entrapped and drawn in by Mother Moggs in one of those paroxysms of bitter despair which burned in her bosom, when she saw, as she thought, every respectable door of life closed upon her and the way of virtue shut up beyond return. When she thought how, while she was cast out as utterly beyond hope, the man who had betrayed her and sinned with her was respected, flattered, rich, caressed, and joined in marriage to a pure and virtuous wife, a blind and keen sense of injustice awoke every evil or revengeful passion within her. "If they won't let me do good, I can do mischief," she thought, and she was now ready to do all she could to work misery and ruin for a world that would give her no place to do better. Mother Moggs saw Maggie's brightness and smartness, and the remains of her beauty. She flattered and soothed her. To say the truth, Mother Moggs was by no means all devil. She had large remains of that motherly nature which is common to warm-blooded women of easy virtue. She took Maggie's part, was indignant at her wrongs, and offered her a shelter and a share in her business. Maggie was to tend her bar; and by her talents and her good looks and attractions Mother Moggs hoped to double her liquor sales. What if it did ruin the men? What if it was selling them ruin, madness, beggary—so much the better;—had they not ruined her?
If Maggie had been left to her own ways, she might have been the ruin of many. It was the Christ in the heart of a woman who had the Christian love and Christian courage to go after her and seek for her, that brought to her salvation. The invisible Christ must be made known through human eyes; he must speak through a voice of earthly love, and a human hand inspired by his spirit must be reached forth to save.
The sight of Eva's pure, sweet face in that den of wickedness, the tears of pity in her eyes, the imploring tones of her voice, had produced an electric revulsion in Maggie's excitable nature. She was not, then, forsaken: she was cared for, loved, followed even into the wilderness, by one so far above her in rank and station. It was an illustration of what Christian love was, which made it possible to believe in the love of Christ. The hymns, the prayers, that spoke of hope and salvation, had a vivid meaning in the light of this interpretation. The enthusiasm of gratitude that arose first towards Eva, overflowed and bore the soul higher towards a Heavenly Friend.