It must be admitted, too, that the Calvinism of those days had a powerful influence in enabling men and women to endure, although I object to giving the name of Calvin to a philosophy which is a necessity in all ages. “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.” This is the last word which can be said. Nothing can go beyond it, and at times it is the only ground which we feel does not shake under our feet. All life is summed up, and due account is taken of it, according to its degree. Mrs. Butts’ Calvinism, however, hardly took the usual dogmatic form. She was too simple to penetrate the depths of metaphysical theology, and she never would have dared to set down any of her fellow creatures as irrevocably lost. She adapted the Calvinistic creed to something which suited her. For example, she fully understood what St. Paul means when he tells the Thessalonians that because they were called, therefore they were to stand fast. She thought with Paul that being called; having a duty plainly laid upon her; being bidden as if by a general to do something, she ought to stand fast; and she stood fast, supported against all pressure by the consciousness of fulfilling the special orders of One who was her superior. There is no doubt that this dogma of a personal calling is a great consolation, and it is a great truth. Looking at the masses of humanity, driven this way and that way, the Christian teaching is apt to be forgotten that for each individual soul there is a vocation as real as if that soul were alone upon the planet. Yet it is a fact. We are blinded to it and can hardly believe it, because of the impotency of our little intellects to conceive a destiny which shall take care of every atom of life on the globe: we are compelled to think that in such vast crowds of people as we behold, individuals must elude the eye of the Maker, and be swept into forgetfulness. But the truth of truths is that the mind of the universe is not our mind, or at any rate controlled by our limitations.
This has been a long digression which I did not intend; but I could not help it. I was anxious to show how Mrs. Butts met her trouble through her religion. The apostle says that “they drank of that spiritual Rock which followed them, and that Rock was Christ.” That was true of her. The way through the desert was not annihilated; the path remained stony and sore to the feet, but it was accompanied to the end by a sweet stream to which she could turn aside, and from which she could obtain refreshment and strength.
Just about the time that we began our meetings near Drury Lane, I heard that Clem was dead; that he had died abroad. I knew nothing more; I thought about him and his wife perhaps for a day, but I had parted from both long ago, and I went on with my work.
V
What It All Came To
For two years or thereabouts, M’Kay and myself continued our labours in the Drury Lane neighbourhood. There is a proverb that it is the first step which is the most difficult in the achievement of any object, and the proverb has been altered by ascribing the main part of the difficulty to the last step. Neither the first nor the last has been the difficult step with me, but rather what lies between. The first is usually helped by the excitement and the promise of new beginnings, and the last by the prospect of triumph; but the intermediate path is unassisted by enthusiasm, and it is here we are so likely to faint. M’Kay nevertheless persevered, supporting me, who otherwise might have been tempted to despair, and at the end of the two years we were still at our posts. We had, however, learned something. We had learned that we could not make the slightest impression on Drury Lane proper. Now and then an idler, or sometimes a dozen, lounged in, but what was said was strange to them; they were out of their own world as completely as if they were in another planet, and all our efforts to reach them by simplicity of statement and by talking about things which we supposed would interest them utterly failed. I did not know, till I came in actual contact with them, how far away the classes which lie at the bottom of great cities are from those above them; how completely they are inaccessible to motives which act upon ordinary human beings, and how deeply they are sunk beyond ray of sun or stars, immersed in the selfishness naturally begotten of their incessant struggle for existence and the incessant warfare with society. It was an awful thought to me, ever present on those Sundays, and haunting me at other times, that men, women, and children were living in such brutish degradation, and that as they died others would take their place. Our civilisation seemed nothing but a thin film or crust lying over a volcanic pit, and I often wondered whether some day the pit would not break up through it and destroy us all. Great towns are answerable for the creation and maintenance of the masses of dark, impenetrable, subterranean blackguardism, with which we became acquainted. The filthy gloom of the sky, the dirt of the street, the absence of fresh air, the herding of the poor into huge districts which cannot be opened up by those who would do good, are tremendous agencies of corruption which are active at such a rate that it is appalling to reflect what our future will be if the accumulation of population be not checked. To stand
