demand, beyond what the presbyterians were willing to admit, namely, that the king should be recognised for civil head of the church as well as of the state. Yet there was something in the phraseology so equivocal as to warrant a suspicion, that it was artfully contrived for a handle by which the sovereign might interfere, at pleasure and with absolute authority, in the internal regulation of the church. In England such explanations were given, when the oath was tendered, as brought it within the compass of a presbyterian conscience. But when it was required by the Earl of Cassilis, and by other stout covenanters in the parliament of Scotland, that the necessary qualification for reconciling its provisions to their scruples should be inserted into the body of the act, or at least be subjoined to their subscriptions, the High Commissioner would not listen to the demand. Leighton now stepped forward the fearless champion, the eloquent advocate, of moderation and charity. He maintained that trammelling men's consciences with so many rigorous oaths, could only produce laxity of moral principle, or unchristian bigotry and party feeling. With respect to the oath itself, he would not dissemble his opinion that it was susceptible of a bad sense; and therefore the tenderness of conscience, which refused to take it without guarding against an evil construction, ought not to be derided. The English papists had obtained this indulgence; and it was strange indeed if protestants were to be more hardly dealt by. When, in reply to this spirited remonstrance, it was

contended by Sharp, that the complaining party, in the day of its ascendancy, had been little tender of the consciences of those who revolted at the Solemn League and Covenant, Leighton exclaimed at the unworthiness of retaliating by measures which had been so justly reprobated; and he emphatically pointed out the nobler course of heaping coals upon the heads of adversaries, by the contrast of episcopal mildness with presbyterian severity. For them to practise, for the base purpose of quitting scores, the same rigour against which they had vehemently protested when themselves were the victims of it, would be a foul blot on their christian character, and would justify the sarcasm, that the world goes mad by turns. However solid these arguments were, they made no impression on the Earl of Middleton and his creatures, whose project it was to have the oath of that ambiguous cast, which should deter the stiffer covenanters from taking it, who would thereby become liable to the penalties of disloyalty. One cannot without pain admit an opinion, that bears so hard upon the probity and humanity of the royal party. Yet this is not a solitary instance of an oath being artfully shaped to entrap persons, whom state policy has marked for its victims. Leighton used to observe, with some reference no doubt to this transaction, that a consolidation of the episcopal and presbyterian platforms, had it been judiciously and sincerely attempted at the outset, might have been accomplished: but there were some evil spirits at work, "whose

device it was plainly again to scatter us; and the terms of comprehension were made so strait, in order to keep men out." It was a transaction, however, that gave an illustrious prominence to his own extraordinary virtues, to his enlightened charity, his in exorable honesty and his generous courage.

Leighton thought with St. Augustin, that a bishopric is not intended for a pastime and amusement: Episcopatus non est artificium transigendæ vitæ." He therefore resided constantly on his see, and his holy ministrations watered the places about him with a blessing. Not content to repose in lazy state, he regarded himself as a shepherd of souls, and went about from parish to parish, catechising and preaching. But his primary aim was to heal the fountains; for he justly considered that if ministers were to become sound in doctrine, exemplary in personal conduct, and sedulous in pastoral duties, the fruits of their spirituality and zeal would quickly appear in the amended state of their parishes. It would be difficult to do justice to the sense he entertained of the immense responsibility of christian ministers. For himself, as his practice bears witness, he always desired the smallest cure; partly from native humility, and partly from an apprehension, so lively as to be almost terrible, of the account which must be given in by spiritual overseers at the great tribunal. Often would he commiserate those of the London clergy, the extent of whose cures made it impracticable to pay each individual of their flock the atten tion his soul required. "Theirs," he observed, “is

rightly called, cura animarum;” a concern, he seems to have meant, full of anxiety and peril. "Were I again," he said in his last retirement, "to be a parish minister, I must follow sinners to their houses, and even to their ale-houses." As one of the faults imputed to the episcopal clergy was unskilfulness in preaching, he was solicitous to remove from his own diocese all colour for this allegation. This he knew could never be effected, until the pulpits were filled by holy men. "It is vain," he would say, "for any one to speak of divine things, without something of divine affections. An ungodly clergyman must feel uneasy when preaching godliness, and will hardly preach it persuasively. He has not been able to prevail on himself to be holy, and no marvel if he fail of prevailing on others. In truth, he is in great danger of becoming hardened against religion by the frequent inculcation of it, if it fail of melting him."

The following extract from a letter, in which he offers a living to one of his clergy, affords a beautiful specimen of christian politeness, at the same time that it lets us into the Bishop's sense of the temper and affection, with which a charge of souls should be undertaken.

SIR,

There is one place indeed in my precinct now vacant, and yet undisposed of, by the voluntary removal of the young man who was in it to a better benefice; and this is likewise in my hand, but it is of so wretchedly mean provision, that I am ashamed to name it, little I think above five hundred marks

[less than 307. sterling] by year. If the many instances of that kind you have read have made you in love with voluntary poverty, there you may have it; but wheresoever you are, or shall be, for the little rest of your time, I hope you are, and still will be, daily advancing in that blest poverty of spirit, that is the only true height and greatness of spirit in all the world, entitling to a crown, "for theirs is the kingdom of heaven." Oh, what are the scraps that the great ones of this world are scrambling for compared with that pretension! I pray you, as you find an opportunity, though possibly little or no inclination to it, yet bestow one line or two upon

Your poor Friend and Servant,

R. L.

The following letter to the heritors * of the parish of Stratton places in a clear light the upright yet sagacious policy, by which Leighton managed to fill the vacant benefices with pious men, and to conciliate the goodwill of the parishioners to their new pastors.

WORTHY GENTLEMEN AND FRIENDS,

Being informed that it is my duty to present a person, fit for the charge of the ministry now vacant with you, I have thought of one, whose integrity and piety I am so fully persuaded of, that I dare confidently recommend him to you, as one who, if the hand of God do bind that work upon him amongst you, is likely, through the blessing of the same hand, to be very serviceable to the building up of your souls heavenwards; but is as far from suffering himself to be obtruded, as I am from obtruding any upon you: so that unless you invite him to preach, and, after hearing him, declare your consent and desire towards his embracing of the call, you may be se

* The heritors of a parish are the owners of the real property within it.