of selection.  I did not understand the Dean’s test of goodness, nor do I understand Mr. Seccombe’s or Mr. Vincent’s test of badness.  What do we mean by a good man or a bad one, a good woman or a bad one?  Most people, like the young man in the song, are ‘not very good, nor yet very bad.’  We move about the pastures of life in huge herds, and all do the same things, at the same times, and for the same reasons.  ‘Forty feeding like one.’  Are we mean?  Well, we have done some mean things in our time.  Are we generous?  Occasionally we are.  Were we good sons or dutiful daughters?  We have both honoured and dishonoured our parents, who, in their turn, had done the same by theirs.  Do we melt at the sight of misery?  Indeed we do.  Do we forget all about it when we have turned the corner?  Frequently that is so.  Do we expect to be put to open shame at the Great Day of Judgment?  We should be terribly frightened of this did we not cling to the hope that amidst the shocking revelations then for the first time made public our little affairs may fail to attract much notice.  Judged by the standards of humanity, few people are either good or bad.  ’I have not been a great sinner,’ said the dying Nelson; nor had he—­he had only been made a great fool of by a woman.  Mankind is all tarred with the same brush, though some who chance to be operated upon when the brush is fresh from the barrel get more than their share of the tar.  The biography of a celebrated man usually reminds me of the outside of a coastguardsman’s cottage—­all tar and whitewash.  These are the two condiments of human life—­tar and whitewash—­the faults and the excuses for the faults, the passions and pettinesses that make us occasionally drop on all fours, and the generous aspirations that at times enable us, if not to stand upright, at least to adopt the attitude of the kangaroo.  It is rather tiresome, this perpetual game of French and English going on inside one.  True goodness and real badness escape it altogether.  A good man does not spend his life wrestling with the Powers of Darkness.  He is victor in the fray, and the most he is called upon to do is every now and again to hit his prostrate foe a blow over the costard just to keep him in his place.  Thus rid of a perpetual anxiety, the good man has time to grow in goodness, to expand pleasantly, to take his ease on Zion.  You can see in his face that he is at peace with himself—­that he is no longer at war with his elements.  His society, if you are fond of goodness, is both agreeable and medicinal; but if you are a bad man it is hateful, and you cry out with Mr. Love-lust in Bunyan’s Vanity Fair:  ’Away with him.  I cannot endure him; he is for ever condemning my way.’

Not many of Dean Burgon’s biographies reached this standard.  The explanation, perhaps, is that the Dean chiefly moved in clerical circles where excellence is more frequently to be met with than goodness.