of these ends: to divest himself of his own individuality that he may enter into the working of other spirits; to lay aside the authority which pronounces one opinion, or one habit of mind, to be right and another wrong, that he may exhibit them in their actual strife; to deal with questions, not in an abstract shape, but mixed up with the affections, passions, relations of human creatures, is a course which must lead him, it is thought, into a great forgetfulness of his office, and of all that is involved in it.
No one can have less interest than I have in claiming poetical privileges for the clergy; and no one, I believe, is more thoroughly convinced that the standard which society prescribes for us, and to which we ordinarily conform ourselves, instead of being too severe and lofty, is far too secular and grovelling. But I apprehend the limitations of this kind which are imposed upon us are themselves exceedingly secular, betokening an entire misconception of the nature of our work, proceeding from maxims and habits which tend to make it utterly insignificant and abortive. If a man confines himself to the utterance of his own experiences, those experiences are likely to become every day more narrow and less real. If he confines himself to the defence of certain propositions, he is sure gradually to lose all sense of the connection between those propositions and his own life, or the life of man. In either case he becomes utterly ineffectual as a teacher. Those whose education and character are different from his own, whose processes of mind have therefore been different, are utterly unintelligible to him. Even a cordial desire for sympathy is not able to break through the prickly hedge of habits, notions, and technicalities which separates them. Oftentimes the desire itself is extinguished in those who ought to cherish it most, by the fear of meeting with something portentous or dangerous. Nor can he defend a dogma better than he communes with men; for he knows not that which attacks it. He supposes it to be a set of book arguments, whereas it is something lying very deep in the heart of the disputant, into which he has never penetrated.
Hence there is a general complaint that we ‘are ignorant of the thoughts and feelings of our contemporaries’; most attribute this to a fear of looking below the surface, lest we should find hollowness within; many like to have it so, because they have thus an excuse for despising us. But surely such an ignorance is more inexcusable in us, than in the priests of any nation: we, less than any, are kept from the sun and air; our discipline is less than any contrived merely to make us acquainted with the commonplaces of divinity. We are enabled, nay, obliged, from our youth upwards, to mix with people of our own age, who are destined for all occupations and modes of life; to share in their studies, their enjoyments, their perplexities, their temptations. Experience, often so dearly bought, is surely not meant to be thrown away: whether it has been obtained without the sacrifice of that which is most precious, or whether the lost blessing has been restored twofold, and good is understood, not only as the opposite of evil, but as the deliverance from it, we cannot be meant to forget all that we have been learning. The teachers of other nations may reasonably mock us, as having less of direct book-lore than themselves; they should not be able to say, that we are without the compensation of knowing a little more of living creatures.
A clergyman, it seems to me, should be better able than other men to cast aside that which is merely accidental, either in his own character, or in the character of the age to which he belongs, and to apprehend that which is essential and eternal. His acceptance of fixed creeds, which belong as much to one generation as another, and which have survived amid all changes and convulsions, should raise him especially above the temptation to exalt the fashion of his own time, or of any past one; above the affectation of the obsolete, above slavery to the present, and above that strange mixture of both which some display, who weep because the beautiful visions of the Past are departed, and admire themselves for being able to weep over them—and dispense with them. His reverence for the Bible should make him feel that we most realise our own personality when we most connect it with that of our fellow-men; that acts are not to be contemplated apart from the actor; that more of what is acceptable to the God of Truth may come forth in men striving with infinite confusion, and often uttering words like the east-wind, than in those who can discourse calmly and eloquently about a righteousness and mercy, which they know only by hearsay. The belief which a minister of God has in the eternity of the distinction between right and wrong should especially dispose him to recognise that distinction apart from mere circumstance and opinion. The confidence which he must have that the life of each man, and the life of this world, is a drama, in which a perfectly Good and True Being is unveiling His own purposes, and carrying on a conflict with evil, which must issue in complete victory, should make him eager to discover in every portion of history, in every biography, a divine ‘Morality’ and ‘Mystery’—a morality, though it deals with no abstract personages—a mystery, though the subject of it be the doings of the most secular men.
The subject of this Play is certainly a dangerous one, it suggests questions which are deeply interesting at the present time. It involves the whole character and spirit of the Middle Ages. A person who had not an enthusiastic admiration for the character of Elizabeth would not be worthy to speak of her; it seems to me, that he would be still less worthy, if he did not admire far more fervently that ideal of the female character which God has established, and not man—which she imperfectly realised—which often exhibited itself in her in spite of her own more confused, though apparently more lofty, ideal; which may be manifested more simply, and therefore more perfectly, in the England of the nineteenth century, than in the Germany of the thirteenth. To enter into the meaning of self-sacrifice—to sympathise with any one who aims at it—not to be misled by counterfeits of it—not to be unjust to the truth which may be mixed with those counterfeits—is a difficult task, but a necessary one for any one who takes this work in hand. How far our author has attained these ends, others must decide. I am sure that he will not have failed from forgetting them. He has, I believe, faithfully studied all the documents of the period within his reach, making little use of modern narratives; he has meditated upon the past in its connection with the present; has never allowed his reading to become dry by disconnecting it with what he has seen and felt, or made his partial experiences a measure for the acts which they help him to understand. He has entered upon his work at least in a true and faithful spirit, not regarding it as an amusement for leisure hours, but as something to be done seriously, if done at all; as if he was as much ‘under the Great Taskmaster’s eye’ in this as in any other duty of his calling. In certain passages and scenes he seemed to me to have been a little too bold for the taste and temper of this age. But having written them deliberately, from a conviction that morality is in peril from fastidiousness, and that it is not safe to look at questions which are really agitating people’s hearts merely from the outside—he has, and I believe rightly, retained what I should from cowardice have wished him to exclude. I have no doubt, that any one who wins a victory over the fear of opinion, and especially over the opinion of the religious world, strengthens his own moral character, and acquires a greater fitness for his high service.
Whether Poetry is again to revive among us, or whether the power is to be wholly stifled by our accurate notions about the laws and conditions under which it is to be exercised, is a question upon which there is room for great differences of opinion. Judging from the past, I should suppose that till Poetry becomes less self-conscious, less self-concentrated, more dramatical in spirit, if not in form, it will not have the qualities which can powerfully affect Englishmen. Not only were the Poets of our most national age dramatists, but there seems an evident dramatical tendency in those who wrote what we are wont to call narrative, or epic, poems. Take away the dramatic faculty from Chaucer, and the Canterbury Tales become indeed, what they have been most untruly called, mere versions of French or Italian Fables. Milton may have been right in changing the form of the Paradise Lost—we are bound to believe that he was right; for what appeal can there be against his genius? But he could not destroy the essentially dramatic character of a work which sets forth the battle between good and evil, and the Will of Man at once the Theatre and the Prize of the conflict. Is it not true, that there is in the very substance of the English mind, that which naturally predisposes us to sympathy with the Drama, and this though we are perhaps the most untheatrical of all people? The love of action, the impatience of abstraction, the equity which leads us to desire that every one may have a fair hearing, the reserve which had rather detect personal experience than have it announced—tendencies all easily perverted to evil, often leading to results the most contradictory, yet capable of