was not long, before he was called out to the public ministry; and, receiving this gift "as his greatest crown or dignity," laboured to fulfil the services required at his hand, in bringing others to the Truth as it is in Jesus; and his labour was not in vain in the Lord. Although he did not believe it required of him, to travel so extensively as some others in this work, (there being ample room for variety in the administrations of heavenly wisdom to her children;) we find him, in this respect, very highly esteemed in love by his fellow-servants. William Penn styles him an "accomplished minister of Christ;" though, perhaps, not intending to convey what may in this day be understood by that phrase. George Fox, who was by no means addicted to eulogy, but rather sententious in his commendations, testifies of Robert Barclay, that he was "a wise and faithful minister of Christ,who did good service for the Lord-turning people from darkness to light. Much more might be written concerning this faithful brother in the Lord and pillar in the church of Christ, who was a man I very much loved for his labour in the Truth." Of his father, the same Friend writes, that he "was a noble man for the Lord and his Truth."

Before turning from these striking specimens of the effect of submission to Divine power in its operation on the soul, it will be proper, for the sake of those readers who may need such information, at least to advert very briefly to Robert Barclay's character as an author, and to one of his engagements in that line. He was considerably exercised in controversy, from the many contradictions which in that day were poured forth upon this view of the Truth, and upon him for its sake, chiefly in his own country. In these, he ever acquitted himself with honour to his religious pro

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fession; but particularly by An Apology for the true Christian Divinity," held by the people called Quakers, which volume was published in Latin so early as the 28th year of his age; his first piece having appeared in print six "This was," years before. says William Penn, "the most comprehensive of all his pieces. It came out at the close of a long and sharp engagement between us of this kingdom, and a confederacy of adversaries of almost all persuasions. It was his happiness both to live in a more retired corner, and to enjoy at that time a space of quiet above his brethren: which, with the consideration of their three or four years' toil, and a sense of service in himself, put him upon undertaking and publishing this discourse, as an essay towards the prevention of future controversy: It first lays down our avowed principles of belief and practice,-[after which] he has put the objections which he had collected out of our adversaries' books and answers them; and lastly cites divers authors, both ancient and modern, especially some of the primitive ages, for further illustration and confirmation. The method and style of the book may be somewhat singular, and like a scholar; for we make that sort of learning no part of our divine science. But that was not to show himself; but out of his tenderness to scholars, and, as far as the simplicity and purity of the Truth would permit, in condescension to their education, and way of treating those points herein handled." It has passed through many English and also foreign editions, being translated into several languages. Among those, who from that day to the present have joined the Society by convincement, not a few have been led to do so, from the perusal of this book. Several have been the testimonies given in its favour by authors of repute,

"I am not ashamed," says one," to own, that I have with great pleasure read over Mr. Barclay's Apology for Quakerism; and do really think it the most masterly, charitable, and reasonable system, that I have ever seen. It solves the numerous difficulties raised by other sects, and by turns thrown at one another, and shows all parts of Scripture to be uniform and consistent." Cato's Letters, or, Essays on Liberty, civil and religious, by Gordon and Trenchard, 1720, vol. iv. p. 226. Another author, Norris, a minister of the "Established Church," declares, “I cannot think Quakerism inconsiderable, as the principles of it are laid down and managed by Barclay. That great and general contempt they lie under, does not hinder me from thinking the sect of Quakers to be far the most considerable of any that divide from the Church, in case the Quakerism that is generally held, be the same with that which Mr. Barclay has delivered to the world as such; whom I take to be so great a man, that I profess freely, I had rather engage against a hundred Bellarmins, Hardings, and Stapletons, than with one Barclay." And again, That he knew of no religion so rich in reputation for great men, but might be glad of the accession of such a writer. Of Divine Light, Tract. ii. p. 32.

In truth, to adopt nearly the words of a candid writer, Robert Barclay's qualifications for controversial labour, were unusually eminent; being not only master of useful literature, but of a clear comprehension, a capacious reach of thought, a close and convincing manner of reasoning, delivered in a forcible style, though plain and unaffected. The excellency of his temper, heightened by the influence of religion, preserved him in coolness, that his judgment was not blinded by any degree of passion; whilst his regard

to undisguised truth prevented him from flattering error, or excusing calumny. His enlightened mind penetrated to the bottom of his subject; and this imparted a clearness of method, which, with the weight of his arguments, proved him an overmatch for his antagonists.

It is not requisite, here to enlarge any further on this author's productions. An ample survey of them has been given by the author of " A short Account of the Life and Writings of Robert Barclay," published in 1802. William Penn also wrote a preface to his Collected Works, in which there is a particular recommendation of the several treatises of which it consists. This introduction, for the lively spiritual sentiments pervading it, can scarcely be read without advantage by those who have a true relish for divine things.

CHAPTER IV.

1666: JAMES URQUHART EXCOMMUNICATED BY THE PRESBYTERY: A REMARKABLE CIRCUMSTANCE BEFALLS THE PERSON WHO PUBLISHES THIS ACT-1667: VIOLENCE OF "SIR JOHN KEITH" AGAINST THE FRIENDS-1668:-ILLNESS OF ALEXANDER JAFFRAY-HE IS IMPRISONED AT BANFF-HIS ADDRESS TO THE BISHOP OF ABERDEEN-1669:-LILIAS SKENE'S CONVINCEMENT-HER HUSBAND, FROM AN OPPOSER, BECOMES A FRIEND-1671: THE PUBLIC PREACHERS OF ABERDEEN ENDEAVOUR TO EXCITE THE CIVIL POWER AGAINST THIS PEO. PLE-A SYNOD OF THE CLERGY ADDRESS THE KING'S COUNCIL AGAINST THEM-1672: THE KING'S DECLARATION OF INDULGENCE-FRIENDS RELIEVED BY THE JUDGES ON THE SUBJECT OF OATHS-THE SUDDEN AND DISMAL END OF SOME PERSECUTORS.

It happened about the year 1666, that James Urquhart, whose name has been before mentioned, for his conscientious separation from the national church of the day, fell under the censure of the Presbytery, and was excommunicated. The excommunication was sent to one William Forbes, a minister of the place where Urquhart lived, with an injunction of the Presbytery for him to publish it from the pulpit. The minister, conscious in himself of the honesty and integrity of the person, against whom he was enjoined to read the sentence, fell under strong convictions, and great reluctancy of mind against the performance of what he was commanded. But, when he considered, that the consequence of his disobeying the Presbytery would, in all probability, issue in the loss of his stipend, covetousness overcame his convictions; and he publicly pronounced the sentence against James Urquhart, in direct opposition to the dictates of his own conscience. This, afterward, gave him much uneasiness, and his mind became so discomposed, that he could not, for some time, proceed in perforin