ROBERT LEIGHTON

[Robert Leighton was born in 1611. He was the son of Alexander Leighton, author of Zion's Plea against the Prelacy, whose tortures for his faith are famous in the annals of Scotch Presbyterianism. He was educated at Edinburgh, where he graduated in 1631. He travelled in France, visited Douay, and was much influenced by the Jansenists. In 1641 he returned to Scotland, took orders, and became a minister at Newbattle. Here most of his sermons and expositions were written. In 1653 he was chosen Principal and Divinity Professor at Edinburgh. He accepted Episcopacy, at its establishment in 1661, and became successively Bishop of Dunblane in that year, and Archbishop of Glasgow in 1669. Here all his efforts were directed to the promotion of peace between the factions in the Church. Finding this impossible, he resigned his episcopate in 1674 and retired, first to college rooms at Edinburgh, then to Horsted Keynes in Sussex. He died in 1684.

Leighton's chief English works are Commentaries on The First Epistle of St. Peter, the first nine chapters of The Gospel according to St. Matthew, and other parts of the Bible, a tract entitled Rules and Instructions for a Holy Life, and a number of Sermons. He also wrote in Latin a series of addresses to university students. These writings were mostly published by Dr. Fall between 1692-1708. Among later editions are those of Doddridge (1748); Jerment (1805-8); Pearson (1825); Aikman (1831). All these editors commit the unpardonable crime of tampering with the original text. More satisfactory in this respect is the recent edition by Dr. West (1869-75, still unfinished). A volume of Selections from Leighton was published by Dr. Blair in 1884.]

ROBERT LEIGHTON is as a March swallow among Protestant theologians. Able controversialists, finished scholars, eloquent pulpiters, these the churches of England and Scotland can boast in plenty; seldom do you find among their borders, more seldom still in their high places, a Pascal or a Thomas à Kempis. Not that such do not exist, but rather that they are inarticulate, bearing their witness by life instead of speech to the truth that is in them. Leighton is a remarkable exception; above all things a spiritual divine, he has yet the gift of tongues to put his wisdom before the world in decent and profitable shape. It is but a lax prose, not

ordered into periods and paragraphs, but ebbing and flowing comment-wise, as the exigencies of a text require it. The phrase is strong and sweet, a little careless perhaps, as of one disregarding the conventions of deliberate art. But at its best it rises into passages of extraordinary height, glowing with the rich fire of jewels, ringing with the harmonies of restrained music. Nor do such passages affect one as conscious rhetoric; they are not merely purple patches; every elevation of style corresponds directly to some moment of intensity or ecstasy in the course of the preacher's thought. Only Leighton lived in an age when sermons might still be literature; before the eighteenth century had ruled that colour and imagination were out of place in the pulpit. In him, as in Jeremy Taylor or in Donne, dignity of speech is not the first consideration; they are not so far removed, Latinised though they be, from the nervous homespun of Latimer.

Yet if Leighton is an artist, he is so, like Plato, in spite of himself; for of all his teaching, the first and last word is renunciation. The resemblance to Plato is no surface one; Plato is the father of all mystics, of all who, in their detachment from the world, confound its good and its ill in one condemnation, while they follow unceasingly the beatific vision. Such an one was Leighton, always aspiring, always ascetic, extravagant sometimes in his rejection of all mundane things, until with Guinevere, one often feels it impossible to

"Breathe in that fine air, That pure severity of perfect light."

And with the character thus impressed upon his writing, the testimony of his contemporaries agrees. Burnet tells us, 66 I never knew him say an idle word, or one that had not a direct tendency to edification, and I never once saw him in any other temper but that which I wished to be in in the last minute of my life. The same spirit explains his indifference to the ecclesiastical disputes of his day. To be a peacemaker was his only part in them. He was asked once, so the story goes, "Whether he preached to the times." "Surely," he said, "you might permit a poor brother to preach Jesus Christ and eternity." It is the note of Leighton, both in his life and his writing, to have all the graces; but one misses some of the humanities. Burnet never saw him laugh, and very seldom even smile. So that his gospel is a little

ineffective for want of sympathy with the heart of things-the laugh of things, "Broad as ten thousand beeves at pasture." Yet he has always been a consolation to the spiritually-minded. Bishop Jebb called him "a human seraph," and Coleridge, who based upon him the whole of his Aids to Reflection, " Plato fortified by St. Paul."

EDMUND K. CHAMBERS.

THE FLOWER OF THE GRASS

THIS is elegantly added. There is indeed a great deal of seeming difference betwixt the outward conditions of life amongst men. Shall the rich and honourable and beautiful and healthful go in together, under the same name, with the baser and unhappier part, the poor, wretched sort of the world, who seem to be born for nothing but sufferings and miseries? At least, hath the wise no advantage beyond the fools? Is all grass? Make you no distinction? No; all is grass, or if you will have some other name, be it so, once this is true, that all flesh is grass; and if that glory which shines so much in your eyes must have a difference, then this is all it can have, it is but the flower of that same grass; somewhat above the common grass in gayness, a little comelier, and better apparelled than it, but partaker of its frail and fading nature; it hath no privilege nor immunity that way, yea, of the two, it is the less durable, and usually shorter lived; at the best it decays with it: "The grass withereth and the flower thereof falleth away."

How easily and quickly hath the highest splendour of a man's prosperity been blasted, either by men's power or by the immediate hand of God! "The Spirit of the Lord blows upon it" (as Isaiah says, chap. xl. 7), and by that, not only the grass withers, but the flower fades, though never so fair. "When thou correctest man for iniquity," says David, "thou makest his beauty to consume away like a moth," Psalm xxxix. II. How many have the casualties of fire, or war, or shipwreck, in one day, or in one night, or in a small part of either, turned out of great riches into extreme poverty! And the instances are not few, of those who have on a sudden fallen from the top of honour into the foulest disgraces, not by degrees coming down the stair they went up, but tumbled down headlong. And the most vigorous beauty and strength of body, how doth a few days' sickness, or

if it escape that, a few years' time, blast that flower! Yea, those higher advantages which have somewhat both of truer and more lasting beauty in them, the endowments of wit and learning and eloquence, yea, and of moral goodness and virtue, yet they cannot rise above this word, they are still, in all their glory, but the flower of grass; their root is in the earth. Natural ornaments are of some use in this present life, but they reach no further. When men have wasted their strength, and endured the toil of study night and day, it is but a small parcel of knowledge they can attain to, and they are forced to lie down in the dust in the midst of their pursuit of it: that head that lodges most sciences, shall within a while be disfurnished of them all; and the tongue that speaks most languages be silenced.

The great projects of kings and princes, and they also themselves, come under this same notion; all the vast designs that are framing in their heads fall to the ground in a moment; "They return to their dust and in that day all their thoughts perish," Psalm cxlvi. 4. Archimedes was killed in the midst of his demonstration.

If they themselves did consider this in the heat of their affairs, it would much allay the swelling and loftiness of their minds; and if they who live upon their favour would consider it, they would not value it at so high a rate, and buy it so dear as often they do. "Men of low degree are vanity," says the Psalmist (Psalm lxii. 9), but he adds, "men of high degree are a lie." From base, mean persons we expect nothing; but the estate of great persons promises fair, and often keeps not its promise; therefore they are a lie, although they can least endure that word. They are, in respect of mean persons, as the flower to the grass; a somewhat fairer lustre they have, but no more endurance, nor exemption from decaying.

(From Commentary on 1st Epistle of St. Peter.)

THE VANITY OF LIFE

WHAT is this life we cleave so fast to and hear so unpleasantly of parting with, what is it but a continued train and succession of sorrows, a weary tossing and tottering upon the waves of vanity and misery? If there be any that find it otherwise, they