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V  «y  U  .  c  (• 

THUEE 


APOSTLES  OF  QUAKERISM, 

rOPULAR  SKETCHES  OF 

FOX,  PENN  AND  BARCLAY, 


By  B.  RHODES, 

Author  of  "John  Bright,  Statesman  and  Orator,"  <fec. 


With  Introduction  by  J.  STOUGHTON,  d.d., 

Author  op  "  Ecclesiastical  History  of  England," 

"  Life  of  William  Penn,"  <fec.,  &c. 


"They  pleaded  only  for  broad,  unfettered,  spiritual  Christianity." — 

J.  J.  Gurney.    Memoirs^  vol.  it,  p.  27, 


PHILADELPHIA: 

HENRY    LONGSTRETH, 

No.  723  Sansom  Street. 
1886. 


BRiGHAM  YC'JNtG  UNIVERSE 

LIBRARY 

PROYO.  UTAH 


INTRODUCTION. 


IHAYE  been  requested  by  tbe  Author  of  this  Volume  to 
write  a  few  introductory  lines ;  with  that  request  I 
cheerfully  comply.  Having  read  the  proof  sheets,  I  can 
testify  to  ihe  diligence,  care,  and  ability,  with  which  the 
work  has  been  executed.  The  perusal  has  been  to  me  very 
interesting  and  very  pleasant ;  and  I  have  felt  much  satis- 
faction at  finding  that  the  historical  conclusions  here  pre- 
sented are,  in  general,  coincident  with  my  own. 

It  might  be  supposed  that  a  book  of  this  limited  size, 
and  intended  for  popular  circulation,  would  be  based  chiefly, 
if  not  entirely,  on  the  larger  and  best  known  biographies 
and  histories  relative  to  the  men  and  the  period  described. 
But  this  is  by  no  means  the  case.  I  find  in  these  pages 
numerous  signs  of  original  research,  and  abundant  evidence 
that  the  writer  has  formed  an  independent  judgment  of  the 
questions  coming  before  him  in  his  enquiries.  He  has  had 
access  to  some  unpublished  correspondence,  of  which  he 
has  made  good  use.  Fourteen  letters,  not  printed  before, 
are  laid  under  contribution,  and  they  add  much  to  the 
value  of  the  volume. 

Mr.  Rhodes  has  evidently  much  sympathy  with  the  life 

and  labours  of  the  early  Quakers  ;  and  not  being  a  member 

of  that  Society,  he  is  free  to  judge  impartially  of  certain 

points  in  their  singular  history.     That  judgment  he  has 

wisely  exercised.     I  am  fully  persuaded  in  my  own  mind 

Ciii) 


(iy) 

that  Quakerism  was  a  salutary  reaction  against  the  formal- 
ities, and  the  hard  theological  systematising  of  the  age ; 
that  it  called  attention  to  forgotten  truths ;  and  that  its 
excitements,  though  clouded  by  some  smoke,  yet  burnt 
with  fire  from  heaven ;  also  I  quite  concur  with  the  writer 
in  thinking  that  the  Society  of  Friends  have  still  a  place 
for  good  amongst  religious  agencies  at  w^ork  in  this  nine- 
teenth century.  May  they  have  grace  successfully  to 
accomplish  their  mission  1 

I  may  add,  that  whilst  all  three  of  these  biographical 
sketches  are  valuable  contributions  to  our  ecclesiastical  lit- 
erature, the  last,  which  treats  of  Robert  Barclay,  is  the 
fullest,  most  original,  and  best  of  all. 

JOHN  STOUGHTO]^. 


PREFACE. 


The  demand  of  this  busy  age  is  for  small  books,  containing 
the  pith  and  marrow  of  important  subjects.  As  regards  my 
subject,  I  have  endeavoured  to  meet  this  demand.  I  hope 
that  the  volume  supplies  at  once  sketches  of  three  leaders 
in  early  Quaker  history,  and  an  informal  manual  of  the 
rise  and  tenets  of  the  Society. 

A  few  years  ago,  I  was  led  to  re-examine  the  journal  of 
George  Fox,  and  I  was  surprised  to  find  him  an  evangelist 
of  a  rare  order,  with  a  heart  burning  and  throbbing  with 
pity  for  sinners  and  with  zeal  for  the  Master.  His  ardent 
nature  was  laid  hold  of  by  the  gospel  in  its  fulness,  and  the 
result  was  a  spirituality  at  once  delicate  and  strong. 

The  same  features  attracted  me  in  William  Penn.  He 
also  had  many  of  the  gifts  of  the  evangelist.  He  could 
collect  and  hold  a  crowd  almost  as  well  as  Fox,  and  preach 
them  as  full  a  gospel.  If  other  schemes  had  not  claimed 
so  large  a  share  of  his  life,  I  think  he  might  have  done  an 
evangelistic  work  equal  to  that  done  by  George  Fox. 

Robert  Barclay  deserves  to  be  highly  honoured  as  one 
who  truly  devoted  his  all  to  Christ.  And  he  had  much  to 
devote — an  honoured  name  and  titled  connections,  rare 
intellectual  gifts  and  great  acquirements,  social  position 
and  wealth.  Yet  if  I  understand  his  life  aright,  there  was 
no  half-heartedness  in  his  decision.  But  I  miss  in  him 
that  glowing  and  vigorous  assertion  of  gospel  truths  which 
delights  us  in  the  pages  of  Fox  and  Penn.  The  pungent 
and  arousing  appeals  which  stud  like  gems  the  writings  of 
his  two  brethren  are  not  to  be  found  in  his  pages.  Silent 
waiting  on  God  is  urged,  entire  self-surrender  to  God  on  the 


(vi) 

part  of  the  Christian  is  insisted  on  with  great  earnestness. 
But  the  reader  will  look  in  vain,  even  in  passages  which 
seem  to  invite  them,  for  earnest  calls  to  repentance  or  to 
diligent  service  of  the  gospel  of  Christ. 

The  Quakerism  of  the  eighteenth  century  followed 
Barclay.  The  work  of  Fox  was  dropped.  ]^o  one  continued 
his  vigorous  aggression,  but  repression  of  activity  was 
advocated  openly.  To  this  I  venture  to  trace  the  decline 
of  the  Society  in  those  days.  In  the  Quakerism  of  to-day, 
I  think  I  see  Fox's  spirit,  and  I  would  fain  help  the  healthy 
reaction,  however  feebly,  by  these  sketches.  I  hope  they 
will  also  introduce  to  some  Christians  of  other  denominations 
three  beautiful  examples  of  spiritual-mindedness. 

In  the  preparation  of  the  sketches  of  Penn  and  Barclay, 
I  have  had  access  to  numerous  unpublished  letters  in  the 
keeping  of  a  member  of  the  Barclay  family.  For  these  I 
desire  to  express  my  warmest  thanks.  I  have  used  them 
sparingly.  A  list  of  those  from  which  I  give  extracts  will 
be  found  on  the  next  page.  To  the  best  of  my  knowledge 
these  extracts  have  not  been  printed  before. 

It  is  not  probable  that  I  shall  continue  the  series  of 
sketches  to  which  this  trio  forms  an  appropriate  introduction. 
But  I  am  glad  thus  to  acknowledge  my  indebtedness  to  a 
Society  to  which  I  owe  more  than  I  can  ever  repay.  [N'one 
of  its  members  long  more  fervently  than  I  do  that  the  spirit 
and  labours  of  its  first  days  may  distinguish  it  again. 

Batheaston, 
near  Bath. 


LIST    OF    LETTERS 

•    (hitherto  unpublished). 
From,  which  extracts  are  given  in  this  volume. 


From  Geo.  Fox  to  Robert  Barclay,  dated  16.  x.  1675,  quoted  pp.  84,  113 

"    Geo.  Keith  to  E.  Barclay,  12.  m.  1676 54,  114 

"     D.  Barclay  to  R.  Barclay  do 113 

"    R.  Barclay  to  the  Prmcess  Elizabeth,  6.  vii.  1676 121 

"    the  Princess  Elizabeth  to  R.  Barclay,  Dec.  1.  1676 122 

Do.  do.  Mar.  1.1677 126 

Do.  do.  July  6.  1677 126 

R.  Barclay  to  the  Princess  Elizabeth,  6.  v.  1679 127 

the  Duke  of  York  to  R.  Barclay,  June  27th,  1680 131 

Geo.  Fox  to  R.  Barclay,  31.  iv.  1680 129 

Christian  Barclay  to  Friends  in  Aberdeen,  15.  vi.  1693 95 

Wm.  Penn  to  R.  Barclay,  junr.,  7.  xii.  1694 71 

Hy.  Gouldney  to  R.  Barclay,  junr.,  28.  xn.  1694 70 

Sir  D.  Dalrymple  to  R.  Barclay,  junr.,  July  4th,  1710 76 


R.  Barclay's  "Vindication"  quoted  pp.  91,  120,  137,  138. 


(Tii) 


GEOEGE   FOX, 


THE 


FIRST  OF  THE  QUAKERS. 


"  This  man,  the  first  of  the  Quakers,  and  by  trade  a  Shoemaker, 
was  one  of  those  to  whom,  under  ruder  or  purer  form,  the  Divine 
Idea  of  the  Universe  is  pleaded  to  manifest  itself." — Carhjle. 

**  That  nothing  may  be  between  you  and  God,  but  Christ." — George 
Fox, 


PREFACE  TO  THE  FIRST  EDITION. 


The  Author  has  long  believed  that  a  popular  sketch  of 
the  Life  and  Work  of  George  Fox  was  wanted.  His  noble 
labours  in  the  Gospel,  and  the  many  excellences  of  his  char- 
acter are  not  known  as  they  deserve  to  be.  The  story  of 
his  life  is  full  of  dramatic  interest,  and  the  author  has  en- 
deavoured to  tell  it  with  sympathy  and  yet  with  faithful nes.-^. 

Too  few  outside  the  Society  of  Friends  are  aware  of  the 
great  and  happy  change  which  has  lately  come  over  it. 
The  cramping  influence  of  custom  and  precedent  is  yielding 
to  the  free  spirit  which  first  made  the  Society  a  power.  In 
the  present  remodelling  of  its  '' Practice  and  Discipline," 
the  study  of  its  early  days  is  of  great  importance.  And 
for  a  fervent  and  constraining  piety,  for  free  and  large- 
hearted  devotion  to  "  the  truth  "  wherever  it  leads,  few  men 
are  more  worthy  of  study  and  imitation  at  the  present  day 
than  George  Fox. 

Should  this  effort  prove  a  success,  companion  sketches 
of  Penn  and  Barclay  will  shortly  follow. 

The  Manse, 
Eatheaston,  near  Bath ; 

September,  1883. 


PREFACE  TO  THE  PRESENT  EDITION. 


That  "  a  popular  sketch  of  the  Life  and  Work  of  George 
Fox  was  wanted,"  was  proved  by  the  sale  of  1500  copies  of 
this  pamphlet  within  six  months  of  its  publication.  The 
opinions  expressed  by  competent  judges  made  me  feel  that 
I  had  not  laboured  in  vain.  Ministers  of  various  denomi- 
nations wrote  to  thank  me,  and  to  confess  that  they  had  not 
understood  George  Fox  before. 

This  Second  Edition  contains  little  that  is  new,  but  in 
the  sketch  of  Barclay  will  be  found  several  extracts  from 
Fox's  letters  hitherto  unpublished. 


aEOEGE    FOX, 

THE 

FIRST  OF  THE  QUAKERS. 


THE  Protestant  E-eformation  was  at  once  a  revolt 
against  the  claims  of  Popery,  and  an  assertion  of 
the  authority  of  the  New  Testament.  In  neither  par- 
ticular did  it  satisfy  the  early  Quakers.  In  their  opin- 
ion it  retained  some  remnants  of  Popery  to  its  great 
disfigurement,  whilst  it  was  timid  and  halting  in  its 
acceptance  of  some  of  the  teachings  of  the  Christian 
dispensation.  They  regarded  it  as  their  work  to  reject 
the  forms  and  ceremonies  and  "priestly  pretentions'' 
that  had  been  retained,  in  order  to  reproduce  the  spir- 
itual worship  and  simple  church  life  of  the  apostolic 
days.  Especially  they  believed  themselves  raised  up  to 
assert  the  living  presence  of  Christ  with  his  church  by 
his  Holy  Spirit.  They  jDrotested  that  feeble  life,  how- 
ever orthodox  its  creed,  was  as  dishonouring  to  Christ, 
and  as  unworthy  of  these  days  of  the  large  outpouring 
of  the  Holy  Ghost,  as  was  formalism  itself.  The  first 
and  chief  exponent  of  these  views  was  George  Fox. 

George  Fox  was  born  at  Fenny  Drayton,  in  Leices- 
tershire, in  1624.  His  parents  were  pious  members  of 
the  Church  of  England,  and  he  tells  with  satisfaction 
that  his  father  was  generally  denominated  "  righteous 
Christer,"  whilst  his  mother  sprung  from  "  the  stock  of 
the  Martvrs." 

His  religious  life  seems  to  have  commenced  almost  in 
infancy.  His  childhood  and  youth  were  marked  by  a 
sober  bearing,  a  precocious  thoughtfulness,  and  a  love 

3 


4  George  Fox, 

of  solitude,  which  made  many  notice  him ;  and  it  was 
proposed  to  make  him  a  clergyman.  Accordingly,  Na- 
thaniel Stevens,  the  pa-rish  priest,  seems  to  have  re- 
garded him  hopefully,  until  his  deepening  experience 
made  the  youth  aware  how  blind  his  guide  was,  when 
the  former  friend  became  a  bitter  persecutor.  But  as 
some  of  George's  friends  objected  to  his  entering  the 
church,  he  became,  in  the  mingling  of  businesses  so 
common  in  that  day,  shoemaker  and  shepherd,  excelling 
in  the  latter  contemplative  employment,  which  his 
friend,  William  Penn,  regards  as  a  fit  emblem  of  his 
future  work.  Though  he  had  received  only  the  plain- 
est English  education,  yet  the  keen  cravings  of  his 
strong  mind,  together  with  his  earnest  Bible-reading  and 
much  careful  thought,  soon  made  him  at  home  in  Chris- 
tian truth,  the  great  topic  of  conversation  and  theme  of 
discussion  in  that  age.  A  noble,  severe  truthfulness 
foreshadowed  his  future  teachings,  and  indicated  the 
stamp  of  the  man.  It  "  kept  him  to  yea  and  nay,'' 
refusing  all  asseveration  or  other  strengthening  of  his 
statements,  excepting  his  favourite  "  verily."  But 
people  remarked  that  if  George  said  "  verily  "  it  was 
impossible  to  move  him.  His  own  strict  and  pure  life 
made  him  feel  keenly  the  poor  living  of  some  who  made 
great  professions. 

But  his  great  preparation  for  his  future  work  was  soon 
to  begin.  In  his  20th  year,  his  soul  began  to  be  racked 
with  conflicts,  the  nature  and  source  of  which  he  could 
not  understand.  This  crisis  in  Fox's  history  is  generally 
spoken  of  as  his  conversion.  In  some  respects  it  resem- 
bles more  the  deepening  and  intensifying  of  a  life  which 
already  existed.  His  spiritual  nature  was  waking  up  to 
vigorous  life.  The  slight  and  ill-grasped  views  which 
had  satisfied  the  boy  did  not  satisfy  the  man.  They 
seemed  to  give  no  real  and  sufficient  answer  to  his  ques- 
tionings. He  wanted  to  understand  the  meaning  of  life, 
the  plans  of  God,  and  his  own  part  in  them.     In  religion 


The  Firsi  of  the  Quakers  5 

he  felt  that  there  fehoitld  be  the  clearest  and  strongest 
mental  grasp,  insight  into  the  very  heart  and  core  of 
things.  He  had  only  seen  as  in  a  mist.  Where  was 
the  seer  that  could  show,  by  his  apt  and  living  words 
and  his  accent  of  conviction,  that  the  veil  had  been 
lifted  up  for  him,  and  that  he  had  verily  seen  the 
Shekinali  ?  To  such  a  one  he  would  listen  reverently 
if  he  could  find  him ;  all  others  seemed  mere  triflers  to 
his  earnest  mood.  Then  again,  if  God  was  a  real 
Father,  he  felt  that  real  and  close  relations  with  him 
must  be  possible,  but  he  sadly  owned  that  he  did  not 
enjoy  those  relations,  and  asked  himself  and  others 
"  Why  am  I  thus  ?  "  He  began  to  look  facts  intently 
in  the  face,  to  find  out  their  meaning.  He  looked  at 
himself  and  saw  only  sin ;  he  looked  into  the  professing 
church,  and  even  there  saw  the  same  sad  sight.  It  made 
him  ask,  was  the  gospel  a  mistake  and  Christ  powerless  ? 
Or  was  he  worse  than  others  that  his  soul  should  be  in 
such  darkness  and  distress?  Was  he  worse  than  in 
former  days  when  he  enjoyed  comfort,  and  when  the  Lord 
shewed  him  some  of  his  truth  ?  Had  he  sinned  too 
deeply  to  be  allowed  to  enjoy  peace  ?  Had  he  sinned 
against  the  Holy  Ghost  ? 

In  his  anguish,  like  a  good  churchman  he  went  to 
his  vicar,  and  asked  him  to  explain  his  condition  to  him, 
but  he  could  not.  Then  he  sought  other  clergymen, 
who  had  a  name  for  strict  living  or  wisdom,  but  they 
could  give  him  no  help,  though  he  went  as  far  as 
London  in  the  quest.  Some  of  the  advice  which  he 
received,  he  mentions  with  a  pity  that  is  keener  than  the 
severest  sarcasm.  One  bade  him  sing  psalms  and  chew 
tobacco;  another  wished  to  bleed  him,  but  his  large 
frame  had  been  brought  into  such  a  condition  by  his 
distress,  that  no  drop  of  blood  would  flow  from  him. 
Such  blindness  was  not  peculiar  to  the  clergy.  His 
friends  proposed  to  relieve  his  sorrows  by  excitement, 
and  by  diverting   his   attention.     Some   recommended 


6  George  Fox, 

liim  to  marry,  but  he  sadly  replied  lie  was  but  a  lad  and 
must  gain  wisdom.  Others  would  have  him  enlist  and 
seek  diversion  in  the  exciting  events  of  the  civil  war ; 
but  says  Marsden,  the  historian  of  the  Puritans,  "  though 
the  bravest  man  in  England,  perhaps,  if  moral  courage 
is  bravery,  he  detested  the  business  of  the  soldier.  Far 
other  thoughts  possessed  his  mind.  He  had  been  re- 
ligiously educated  by  Puritan  parents  of  the  Church  of 
England,  and  he  was  now  awaking  to  the  consideration 
of  his  eternal  state." 

Meanwhile  he  fasted  often  and  searched  the  Scrip- 
tures with  desperate  earnestness.  He  wandered  in 
solitary  places,  and  spent  hours  in  the  trunks  of  hollow 
trees  in  meditation  and  prayer.  Disappointed  in  the 
clergy,  he  turned  to  the  dissenters  with  no  better 
success.  Evidently  the  thing  was  of  God,  for  he  missed 
men  like  Baxter,  who  could  have  given  him  at  least 
good  counsel  and  Christian  sympathy.  Fox  was  for 
some  time  in  Coventry,  in  1643,  when  Baxter  was 
l^reaching  there,  one  part  of  the  day  to  the  garrison,  and 
the  other  to  the  civilians.  But  possibly  if  they  had  met, 
Baxter's  hatred  of  heresy  might  have  overborne  his 
charity,  and  obscured  his  spiritual  vision,  and  he  might 
have  branded  Fox  as  a  heretic,  just  as  he  afterwards 
dubbed  his  followers  "  malignants."  * 


*A  similar  experience  is  to  be  found  in  the  unpublished  memoir  of 
that  pious  and  accomplished  Quakeress,  Miss  P.  H.  Gurney,  p.  43. 
'*  I  was  painfully  struck  with  the  want  of  any  sign  of  true  devotion  or 
spiritual  mindedness  in  the  several  congregations  I  attended  in 
London,  both  in  preachers  and  hearers.  Had  I  gone,  as  I  once  felt 
some  inclination  to  do,  to  that  called  St.  Mary  Woolnoth,  (Jno. 
Newton's)  I  might  have  found  an  exception  to  this  description;  but 
being  accidently  prevented,  I  have  sometimes  thought  it  was  in  the 
ordering  of  Providence  that  whatever  of  spiritual  religion  was  then 
circulating  in  the  national  church,  I  was  not  permitted  to  find  it, 
though  I  sought  it  with  the  most  earnest  desire  of  success."  Miss 
Gurney  took  these  facts  as  a  proof  that  God  intended  that  she  should 
turn  Quakeress  ;  but  surely  the  true  explanation  of  these  providences 
is  that  God  will  have  us  look  to  Him,  and  not  rest  unduly  on  any  man 
or  human  system.     He  spoils  our  idols  that  we  may  worship  only  Him. 


Tlte  First  of  tlic  Qicjihcrs.  7 

Every  experienced  pastor  must  have  met  Avitli  such 
cases.  Until  God  satisfies  the  soul  the  words  of  men  are 
vain;  when  His  hour  has  come,  the  truth  which  brings 
light  and  peace  is  often  one  that  lias  been  explained  and 
urged  before.  George  Fox  had  to  learn  that  it  is  God's 
work  to  enlighten,  that  there  is  still  to  be  enjoyed  a 
real  guidjuice  of  the  Holy  Spirit,  resulting  in  the 
solution  of  difficulties  and  mysteries,  in  a  clear  appre- 
hension of  the  truth,  and  a  soul-satisfying  sense  of  its 
power.  And  if  the  lesson  was  slowly  and  hardly  learnt, 
it  resulted  in  a  clearer  insight  into  the  truth,  and  more 
litness  to  deal  with  other  tried  souls. 

At  times  during  these  days  of  trial  the  dark  clouds 
broke,  and  for  a  time  the  sun  shone  through.  But 
until  lie  learnt  that  Christ  was  to  be  his  Teacher  and 
Comforter,  it  was  but  for  a  time.  It  was  a  short  respite 
to  gather  strength,  a  brief  foreshadowing  of  tlie  coming 
joy.  Hear  his  touching  thanksgiving  for  the  goodness 
that  did  not  break  the  bruised  reed.  "  As  I  cannot  de- 
clare the  misery  I  was  in,  it  was  so  great  and  heavy  upon 
me,  so  neither  can  I  set  forth  the  mercies  of  God  to  me 
in  my  misery.  Oh  !  the  everlasting  love  of  God  to  my 
soul  wdien  1  vfas  in  distress.  When  mv  torments  and 
troubles  were  great,  then  was  His  love  exceeding  great. 
Thou,  Lord,  makest  the  fruitful  field  a  wilderness,  and 
a  barren  wilderness  a  fruitful  field.  Thou  brino-est 
down  and  settest  up.  Thou  killest  and  makest  alive. 
All  honour  and  glory  be  to  Thee,  O  Lord  of  Glory. 
The  knowledge  of  Thee  in  the  Spirit  is  life."  But  the 
clouds  finally  passed  away,  and  abiding  sunshine  settled 
on  him,  wdien  Christ  revealed  Himself  to  him  as  the 
Great  Physician,  for  whom  he  had  been  longing  so 
earnestly.  His  troubles  had  lasted  three  years,  and,  no 
doubt,  had  been  aggravated  by  his  *  morbid  fears  and 
mistaken  loneliness.  But  through  life  his  nature  was 
keenly  susceptible;  for  example,  the  sins  of  the  nation 
at  the  Ilestoration  made  him  blind  and  seriously  ill  wdth 


8  George  Fox, 

grief,  in  spite  of  active  work  and  much  society,  No 
wonder  then  that  his  anguish  wore  him  out  at  tlie  time 
when  his  soul  was  in  the  dark,  and  when  that  which 
appeared  to  him  alone  worth  living  for  seemed  denied 
him.     But  now  that  he  was  weaned  from  trusting  in  an 

_  arm  of  flesh,  came  the  time  of  divine  deliverance. 
"When  all  my  hopes  in  them  (the  dissenters)  and  in 
all  men  were  gone,  so  that  I  had  nothing  outwardly  to 
help  me,  nor  could  I  tell  what  to  do,  then,  O !  then,  I 
heard  a  voice  which  said,  *  There  is  one,  even  Jesus 
Christ,  that  can  speak  to  thy  condition,'  and  when  I 
heard  it  my  heart  did  leap  for  joy.  Then  the  Lord  did 
let  me  see  why  there  was  none  upon  the  earth  that  could 
speak  to  my  condition,  namely,  that  I  might  give  him 
all  the  glory.  For  all  are  concluded  in  sin  and  shut  up 
in  unbelief  as  I  had  been,  that  Jesus  Christ  might  have 
the  pre-eminence,  who  enlightens  and  gives  grace,  faith, 
and  power.  Thus  when  God  doth  work  who  shall  let 
it?  And  this  I  knew  experimentally.  My  desires  after 
the  Lord  grew  stronger,  and  zeal  in  the  pure  knowledge 
of  God  and  of  Christ  alone,  without  the  aid  of  any  man, 
book,  or  writing.  For  though  I  read  the  Scriptures 
that  spake  of  Christ  and  of  God,  yet  I  knew  Him  not 
but  by  revelation,  as  tie  who  hath  the  key  did  open, 
and  as  the  Father  of  Life  drew  me  to  His  Son  by  His 

^Sj)irit." 

This  discovery  was  to  Fox  what  the  unfolding  of  the 
great  doctrine  of  justification  by  faith  was  to  Luther. 
It  was  not  only  the  commencement  of  a  new  life,  it  was 
the  theme  of  his  life-long  ministry,  and  the  special  mes- 
sage which  he  was  raised  up  to  deliver  to  the  world. 
In  neither  case  was  there  the  revelation  of  a  new  truth, 
only  an  old  truth  was  to  be  emphasized,  and  to  take  its 
right  place  in  the  minds  and  hearts  of  men. 

To  this  grand  truth,  that  Christ  is  still  with  us  to 
guide  us  by  His  Holy  Spirit  into  all  truth.  Fox  hence- 
forth trusted  to  clear  up  all  doubts,  and  to  unfold  all 


Tlie  First  of  the  Quakers.  "9 

truths,  and  to  explain  tlie  Holy  Scriptures.  So  in  our 
day  has  Mr.  Moody  set  forth  j^jrayer  as  the  all-sufficient 
j)ractical  commentator  on  the  Bible.  Henceforth,  Fox 
expected  Divine  prompting  to  every  service  and  Divine 
guidance  in  its  performance,  and  without  these  he  would 
not  move.  He  had  already  been  convinced  of  several 
])oints  afterwards  prominent  in  Quakerism,  especially 
that  no  place  or  building  can  properly  be  called  "  holy 
ground,"  and  that  a  University  training  was  not  a  sujp- 
ficient  qualification  for  the  ministry.  As  to  the  last 
point,  just  as  the  modern  Quaker  apostle,  Stephen 
Grellet,  said  he  could  no  more  make  a  sermon  than  he 
could  make  a  world,  so  did  Fox  protest  against  a  man- 
made  minister.  As  he  w^as  ever  the  enlightened  and 
persistent  advocate  of  sound  education,  this  contention 
must  not  be  mistaken  for  a  contempt  of  human  learning 
in  its  right  place.  It  was  but  an  emphatic  assertion 
that  the  only  availing  spiritual  knowledge  comes  not 
through  human  teaching  but  through  the  teaching  of 
the  Holy  Spirit;  and  that,  on  the  other  hand,  where 
He  calls  a  man  to  the  office  of  the  ministry,  the  absence 
of  a  scholastic  training  was  an  utterly  insufficient  reason 
for  interfering  with  the  call.  The  abundant  blessing 
which  attended  the  preaching  of  Fox,  Bunyan  and 
other  *^  unlearned  and  ignorant  men,"  gave  emphasis  to 
this  doctrine  in  that  age.  To  these  views  the  other 
Quaker  "  testimonies "  were  speedily  added,  and  soon 
the  whole  scheme  of  doctrine  was  complete  in  his  mind. 
Two  points  must  here  be  insisted  upon  : — 1st,  neither 
George  Fox  nor  any  of  the  early  Friends,  though  their^ 
language  is  sometimes  hazy,  ever  claimed  to  be  inspired. 
Says  a  recent  authority,  [Fielden  Thorp,  B.  A.,  in  the 
Friends'  Quarterly  Examiner  for  April,  1870,]  "It  has 
often  been  a  cause  of  satisfaction  to  us  that  nowhere  in 
the  authorised  documents  of  our  society  is  the  word  (in- 
spiration) applied  to  the  ministry  of  Friends."  Secondly, 
notice  that  Fox  was  most  careful  to  note  how  his  con- 


10  George  Fox, 

victlons  corresponded  with  Holy  Scripture.  So  lie 
says,  "  When  I  had  openings  they  answered  one  another, 
and  answered  the  Scriptures,  for  I  had  great  openings 
of  the  Scriptures."*  Whilst,  then,  the  fallibility  of  the 
ministry  is  acknowledged,  and  the  infallibility  of  the 
Bible  asserted,  surely  the  doctrine  of  the  Divine  Guidance 
is  not  perverted  through  insufficient  safeguards.  But 
we  are  not  prepared  in  all  points  to  defend  Fox's  appli- 
cation of  the  doctrine.  Possibly  he  sometimes  mistook 
the  workings  of  his  own  mind  for  the  promptings  of  the 
Holy  Spirit.  Nor  are  his  theology  and  his  interpreta- 
tions of  Scripture  beyond  criticism.  His  ideas  on  the 
Divine  In-dwelling  took  the  form  of  the  famous  doctrine 
of  the  Seed  or  Light  within.  But  though  the  teaching 
and  guidance  of  the  Holy  Spirit  are  taught  by  Friends 
as  distinctly  as  ever,  it  is  questionable  whether  the  doc- 
trine of  the  Light  within  in  the  precise  form  in  which 
Fox  preached  it,  and  Barclay  developed  it  theologically, 
has  obtained  the  general  acceptance  of  the  Society.  It  cer- 
tainly is  not  to  be  found  in  its  authorised  publications,  such 
as  the  official  *^  Doctrine,  Practice  and  Discipline."  It  ' 
speaks  well  for  the  independence  of  thought  in  the  society, 
that  the  pet-child  of  its  great  leaders  should  be  abandoned 
when  it  failed  to  secure  their  conscientious  assent.f 

*The  following  passage  from  an  American  life  of  George  Fox,  coming 
from  a  reliable  Quaker  source,  corroborates  this  assertion.  Speaking 
of  the  early  Friends  the  writer  says  : — "  Their  belief  in  a  divine  com- 
munication between  the  soul  of  man  and  its  Almighty  Creator, 
through  the  medium  of  the  Holy  Spirit,  by  which  the  Christian  may 
be  *  led  into  all  truth,'  did  not  at  all  lessen  their  regard  for  the  author- 
ity of  the  Holy  Scriptures  as  the  test  of  doctrines.  They  constantly 
professed  their  willingness  that  all  their  principles  and  practices 
should  be  tried  by  them;  and  that  whatsoever  any,  w^ho  pretended  to 
the  guidance  of  the  Spirit,  either  said  or  did  which  was  contrary  to 
their  testimony,  ought  to  be  rejected  as  a  Satanic  delusion  ;  and  also, 
that  *  what  is  not  read  therein  nor  may  be  proved  thereby,  is  not  to 
be  required  of  any  man  that  it  should  be  believed  as  an  article  of 
faith.' "    Page  357. 

fThe  reader  will  not  mistake  this  for  an  assertion  that  Friends  have 
surrendered  the  doctrine  of  the  Divine  guidance  and  indwelling.  For 
a  fuller  discussion  of  the  question  see  the  close  of  the  sketch  of  Barclay. 


The  Firat  of  the  Quakers,  11 

Pinee  ]\[acaulay  so  grossly  caricatured  Fox,  it  has 
been  assumed  that  lYnin  and  Barclay  added  to  Fox's 
ideas  whatever  was  meritorious  in  Quakerism.  On  the 
contrary,  not  only  the  theokjgy  of  the  society  and  its 
polity,  but  also  its  philanthropy  and  its  enlightened 
views  on  religious  liberty,  must  be  ascribed  to  him  as 
their  chief  exponent.  If  the  Quakers  object  to  call  him 
their  Founder,  it  is  only  because  they  wish  to  honour 
God,  rather  than  the  human  instrument.  They  never 
hesitate  to  give  him  his  due,  nor  do  they  falsify  their 
own  teachings  by  seeking  to  w^in  favour  for  thein  by  great 
names.  There  is  no  clearer  testimony  than  that  of  Penn, 
that  Fox's  services  received  full  recognition  in  the  Society 
during  his  life-time.  Indeed  the  position  accorded  him 
moved  the  envy  of  some,  in  spite  of  his  own  meekness 
and  humble  carriage. 

Fox's  personal  spiritual  experience  may  be  regarded 
as  the  laying  of  the  foundation-stone  of  Quakerism. 
Now  let  us  turn  to  the  rearing  of  the  superstructure. 
Having  learnt  where  to  look  for  help  and  enlightenment, 
his  heart  soon  found  rest.  His  bodily  strength  returned, 
and  his  mind  as  wx^ll  as  his  soul  received  a  vast  impulse. 
He  seemed  to  have  a  sympathetic  insight  not  only  into 
the  hearts  of  men,  but  also  into  the  secrets  of  nature,  so 
that  at  one  time  he  questioned  whether  he  ought  not  to 
practice  medicine.  To  the  end  of  his  life  he  remained 
an  ardent  lover  of  nature  and  of  science,  so  that  his 
friend,  William  Penn,  calls  him  "a  divine  and  natu- 
ralist too,  and  all  of  God  Almighty's  making."  But 
soon  he  settled  doAvn  to  his  true  life-work  as  an  itinerant 
preacher  of  the  gospel.  His  patrimony  was  sufficient  to 
enable  him  to  devote  himself  freely  to  the  work.  In  his 
wanderings  in  search  of  light,  he  had  made  the  acquaint- 
ance of  many  anxious  seekers  after  truth.  To  these  he 
naturally  went  in  the  joy  and  ardour  of  his  heart,  to 
tell  them  what  God  had  taught  him ;  and  many  of  them 
received  "the  truth."     His  fii'st  convert  was  a  woman, 


12  Georje  FoXy 

Elizabeth  Hooton,  who  also  became  the  first  lady 
preacher  in  the  new  Society,  and  after  much  service 
died  in  the  West  Indies,  whilst  accompanying  Fox  and 
others  on  a  preaching  tour.  Soon  we  find  him  preaching 
in  ordinary  congregations,  and  in  the  conferences 
common  in  that  day,  and  gaining  a  name  for  spiritual 
discernment. 

Though  but  a  youth  of  23  when  he  began  to  preach, 
there  was  a  spiritual  power  attending  his  ministry  that 
was  remarkable.  Macaulay  speaks  of  his  "  chant "  in 
preaching;  many  Welsh  preachers  now  "chant"  the 
gospel  with  great  effect,  and  the  recitative  in  Mrs.  Fry's 
ministry  was  acknowledged  to  be  wonderfully  impres- 
sive. But  it  must  not  be  supposed  that  it  was  deliber- 
ately chosen,  it  is  probable  that  he  fell  into  it  uncon- 
sciously. The  intensity  of  his  emotion  too  added  to  the 
impression ;  his  large  frame  quivered  and  shook  with 
his  strong  feeling.  Charles  Lamb  has  given  a  vivid 
description  of  what  he  calls  "  The  Foxian  orgasm : '' 
probably  the  descrijDtion  would  accurately  apply  to  Fox. 
We  can  judge  from  his  Journal  how  keen  and  penetrat- 
ing his  appeals  must  have  been,  and  how  exultant  his 
praises  and  thanksgivings. 

Then  again  he  preached,  not  metaphysics,  nor  formal 
theology,  but  a  living,  present  Christ.  He  told  his  ex- 
perience with  pathos  and  power.  No  wonder  that 
people  wept  and  laughed  for  joy,  for  they  felt  it  was 
true  glad  tidings  that  he  brought.  His  word  was 
literally  "  in  power  and  in  the  Holy  Ghost,  and  in  much 
assurance,"  and  many  received  it  as  the  word  of  God  to 
them.  Soon  his  converts  were  numbered  by  hundreds. 
In  1647  he  first  began  to  preach  publicly,  and  in  that 
and  the  next  year  several  "  meetings  "  were  gathered. 

Any  one  who  passes  along  the  East  Lancashire  Railway 
from  Colne  to  Burnley,  must  be  struck  by  the  towering 
grandeur  of  Pendle  Hill ;  and  if  he  climbs  it,  he  will  be 
rewarded  by  a  glorious  panorama.     AVhilst  looking  on 


The  First  of  the  Q'Bxkers,  13 

this  magnificent  view,  George  Fox  tells  us  lie  had  a 
vision,  in  which  he  saw  that  this  region  would  be  the 
home  of  thousands  of  Quakers ;  and  certainly  nowhere 
did  Quakerism  find  such  a  stronghold,  and  receive  such 
sturdy  helpers  and  gifted  preachers.  Alas !  the  glory 
has  departed !  Partly  as  the  result  of  extensive  emigra- 
tion, many  of  the  meeting-houses  then  so  full  of  devout 
worshippers  are  now  empty,  whilst  in  some  others  a 
formal  few,  whom  Fox  would  hardly  acknowledge  as  his 
followers,  meet  in  cold  silence  sabbath  by  sabbath. 

Fox  did  not  long  work  single-handed ;  in  a  few  years, 
especially  from  this  district  on  and  about  the  Penine 
Range,  a  band  of  preachers  gathered  round  him  whom 
Quakers  still  delight  to  honour.  In  1654  he  tells  us 
there  were  sixty  preaching  in  all  parts  of  England  and 
Wales.  Some  of  his  helpers  had  been  ministers,  like 
Francis  Howgill  and  John  Audland.  But  it  wa^  not 
taken  for  granted  that  they  would  still  preach,  unless 
there  was  the  manifest  call.  Thus  Thomas  Lawson,  a 
clergyman  at  Eamside  near  Ulverston,  a  man  of  con- 
siderable learning,  seems  to  have  relinquished  preaching 
when  he  was  converted  by  Fox.  He  was  a  great 
botanist,  and  says  Sewell,  "one  of  the  most  skilful 
herbalists  in  England,"  so  he  seems  to  have  gained  his 
livelihood  by  this  skill  and  by  tuition.  Yet  the  author- 
ess of  "  The  Fells  of  Swarthmoor  Hall "  calls  him  a 
man  of  fervid  eloquence,  so  that  it  was  not  lack  of  gifts 
that  kept  him  from  preaching,  but  it  must  have  been 
the  persuasion  that  he  was  not  called  to  the  work.  So 
in  our  own  day,  that  master  of  eloquence,  John  Bright, 
though  a  man  of  strong  religious  feeling,  never  preaches, 
in  spite  of  the  freedom  which  Quakerism  allows. 

Besides  clergymen  and  other  ministers,  the  converts 
included  magistrates,  like  Justice  Hotham  and  Anthony 
Pearson,  author  of  "  The  Great  Case  of  Tithes ; "  and 
ofiicers  in  the  army  like  Col.  West  and  Capt.  Pursloe, 
besides  gentlemen  of  substance   and   standing  like  I. 


14  "^George  Fox, 

Pennington,  and  scholars  like  Samuel  Fisher  and 
Thomas  Lawson  just  mentioned.  But  among  them  all 
Fox  stood  chief,  not  only  as  the  father  of  the  fathers 
among  them,  but  also  in  his  firm  and  clear  grasp  of 
the  truth,  his  entire  devotion,  his  gifts  of  leadership,  his 
many  labours  and  sufferings,  and  his  God-given  success. 
"I  notice,"  says  a  contemporary  letter,  'Hhat  in  any 
company  when  George  is  present  all  the  rest  are  silent;  " 
and  a  joint  letter  by  Edward  Burrough  and  Francis 
Howgill  says,  "  Oh  but  for  one  hour  of  his  company  ! 
what  a  treasure  it  would  be  to  us ! "  Even  those  who 
had  held  similar  views  before  they  met  with  him,  often 
gained  from  him  more  clearness  of  view  and  fulness  of 
knowledge. 

The  manner  of  conducting  the  Quaker  "  meetings  for 
worship,"  was  the  result  of  practical  conviction  rather 
than  of  theory.  They  thought  that  for  Christians  to 
meet  together  in  order  to  go  through  a  stated  form  of 
service,  was  at  once  to  cramp  the  outpouring  of  the 
heart  to  God,  and  to  interfere  with  the  Holy  Spirit  in 
his  direction  of  tlie  utterances  of  Christ's  ministers. 
When  they  met  in  silence,  each  could  speak  to  God 
what  was  in  liis  heart,  and  each  could  hear  in  his  spirit 
''  what  God  the  Lord  would  speak  ;  "  and  if  any  one  was 
"  moved  "  to  declare  any  truth,  the  way  was  clear.  Thus 
Christ  was  owned  practically  as  a  present  Lord,  and  the 
Holy  Spirit  trusted  as  a  real  and  practical  guide.  They 
read  in  their  New  Testaments  that  when  the  saints  met 
together,  all  the  gifted  might  prophesy  one  by  one  as 
anything  was  revealed  to  them ;  and  that  each  might 
contribute  to  the  service  his  psalm  of  thanksgiving,  or 
hymn  of  adoration,  or  edifying  doctrine.  It  seemed  to 
them  that  in  the  "  apostacy  "  of  the  churches  not  only 
the  rights  of  private  Christians,  but  the  claims  of  the 
Holy  Spirit  had  been  interfered  with  by  the  "  one-man 
ministry."  And  probably  none  of  them,  whatever  his 
gift  of  discernment,  imagined  in  those  days  of  burning 


The  First  of  the  Quakers,  15 

zeal  and  abundant  labonrs,  that  tlie  time  would  come 
when  their  simple  system  woukl  prove  a  rigid  bond, 
which  would  leave  half  their  meetings  w^ithout  ministry 
of  any  kind.  Encouragement  of  a  true  ministry  is  as 
needful  as  discouragement  of  the  spurious. 

Very  early  in  the  history  of  the  Society,  tlie  distin- 
o'uishino'  views  of  Friends  on  the  Sacraments  were 
clearly  enunciated.  In  1656,  Fox  sent  out  a  manifesto 
clearly  stating  his  views,  especially  on  the  Lord's  Su[)- 
per.  He  thought  the  outward  rites  were  simply  adap- 
tations of  Jewish  customs,  temporary  condescensions  to 
the  weakness  of  the  converts  from  Jud;iism  until  the 
destruction  of  Jerusalem,  and  even  during  tliat  period, 
optional,  not  obligatory.  If  the  early  Christians  kept 
up  the  old  custom  of  sipj)ing  the  wine  and  breaking  the 
bread,  then  they  must  do  it  in  remembrance  of  Christ's 
death,  and  not  of  tlie  deliverance  from  the  bondage  of 
Egypt.  But  he  believed  the  outward  rite  Jewish  in  its 
style,  and  foreign  to  the  pure  spirituality  of  Christianity. 
So  also  with  regard  to  Baptism.'^ 

There  were  two  kinds  of  service  which  the  devoted 
leader  rendered  to  Christian  truth — he  preached  it  with 
zeal  and  unction,  and  he  suffered  for  its  sake.  His  suf- 
ferings were  unquestionably  often  the  result  of  his  own 
unwisdom.  Many  Friends  themselves  now  lament  his 
want  of  a  conciliatory  spirit.  Ho  could  not  put  himself 
in  the  place  of  others,  so  as  to  see  how  they  viewed 
himself,  his  conduct  and  his  claims.  Thus  he  was  con- 
stantly led  to  impute  dishonest  and  imj)ure  motives  to 
others  if  they  did  not  agree  with  him.  All  but  his  own 
unpaid  ministers  were  "  priests  "  and  "  hirelings  "  and 
so  on.  But  nothing  can  justify  the  treatment  he 
received,  often  through  the  connivance,  sometimes  from 
the  instigation,  of  clergymen  and  magistrates.  White- 
field's  hootings  and  peltings  were  nothing,  in  comparison 

■'''The  other  leading  "  testimonies  "  of  Friends  were  against  all  "war, 
and  against  oaths,  even  in  a  court  of  justice. 


16  George  Fox, 

with  Fox's  stonings,  and  brutal  beatings,  and  horrible 
imprisonments.  As  Marsden  says,  "  He  rebuked  sin 
with  the  authority  of  a  prophet,  and  he  met  with  a 
j)rophet's  reward/' 

We  must  remember  in  extenuation  of  his  admitted 
faults  that  he  aimed  to  be  a  reformer,  appealing  afresh 
to  first  principles  in  conduct,  and  seeking  to  arouse 
others  to  feel  their  force.  He  purposely  set  himself 
against  mere  conventionalism,  especially  when  it  fostered 
pride  or  cloaked  some  rottenness  in  society.  When  per- 
secuted, he  never  resorted  to  flattery  or  depended  on 
wheedling,  but  appealed  to  conscience  and  to  the  humane 
or  Christian  feelings  which  ought  to  have  been  in  the 
breast  of  the  persecutor. 

He  proved  to  the  full  the  power  of  passive  endurance. 
Smitten  on  the  one  cheek,  he  literally  turned  the  other. 
He  believed  that  a  large  share  of  his  work  for  the 
Master  was  in  the  testimony  of  suffering,  and  he  was 
more  anxious  to  be  obedient  than  to  avoid  what  seemed 
to  him  the  pains  and  penalties  of  obedience.  He  would 
not  w^alk  out  of  j)risoa  unless  he  could  do  it  not  only 
honourably,  but  conscientiously,  satisfied  that  he  was 
not  flinching  from  his  appointed  testimony.  He  truly 
gloried  in  afflictions  for  Christ's  sake.  While  refusing 
to  honour  an  unchristian  statute  by  keeping  it,  lie  bore 
l^aticntly  and  unresistingly  the  legal  penalties,  unshaken 
in  his  loyalty  to  the  government  and  unsoured  in  his 
disposition  towards  mankind.  But  further.  Fox  clearly 
saw  that  endurance  was  sure  to  end  in  victory,  and  he 
inspired  his  friends  with  the  same  conviction.  "  The 
more  they  imprison  me,"  he  writes  triumphantly,  "  the 
more  the  truth  spreads."  In  the  same  S23irit  said 
William  Penn  at  a  later  date,  '^  I  will  weary  out  their 
malice.  Neither  great  nor  good  things  were  ever 
attained  without  loss  and  hardship.  The  man  that 
would  reap  and  not  labour  must  perish  in  disa|)point- 
ment."     No  wonder  that  men  grew  weary  of  punishing 


The  First  of  the  Quakers.  17 

those  who  endured  in  this  spirit.  No  wonder  that  the 
lofty  conscientiousness  of  the  Quakers  was  felt  to  be  the 
salt  which  had  a  large  share  in  counteracting  the 
corruption  of  the  Stuart  reigns,  and  in  preserving  our 
civil  and  religious  liberties.  Says  Orme  in  his  Life  of 
Baxter,  *'  The  heroic  and  persevering  conduct  of  the 
Quakers  in  withstanding  the  interferences  of  govern- 
ment w^ith  the  rights  of  conscience,  by  which  they  finally 
secured  those  peculiar  privileges  they  so  richly  deserve 
to  enjoy,  entitles  them  to  the  veneration  of  all  the  friends 
of  civil  and  religious  liberty."  And  again  he  says, 
''  Had  there  been  more  of  the  same  determined  spirit 
among  others  which  the  Friends  displayed,  the  suffer- 
ings of  all  parties  would  sooner  have  come  to  an  end. 
The  government  must  have  given  way,  as  the  spirit  of 
the  country  would  have  been  effectually  roused.  The 
conduct  of  the  Quakers  was  infinitely  to  their  honour." 
Meanwhile  Fox  abounded  in  labours,  sparing  no 
exertions  to  make  known  the  truth  and  to  plead  for 
righteousness.  He  sought  a  purer  life  as  much  as  a 
purer  faith.  He  went  into  public  houses  to  plead  for 
temperance,  and  into  fairs  to  plead  for  uprightness  and 
honesty,  and  into  courts  to  plead  for  justice,  as  well  as 
into  churches  to  plead  for  spiritual  religion.  We  must 
not  forget  that  in  those  fermenting  times  it  was  no 
uncommon  thing  for  questions  and  remarks  to  be  thrown 
at  the  preacher  during  divine  service,  and  it  was  consid- 
ered quite  in  order  for  any  one  to  address  the  people 
after  the  clergyman  had  finished  his  sermon.  Thus 
when  Fox  was  speaking  in  the  Ulverston  Church, 
Justice  Sawrey  cried,  "  Take  him  away,"  but  Margaret 
Fell  interposed,  **  Let  him  alone ;  why  may  not  he  speak 
as  well  as  any  other  f*  So  that  these  interruptions  were 
not  considered  so  strange  and  disorderly  then  as  they 
seem  to  us  now.  But  public  feeling  was  against  the  man 
and  against  the  truths  he  preached,  and  to  that  public 
feeling  he  could  not  and  would  not  yield.     He  could 


18  George  FoXy 

not  take  off  lils  liat  before  the  great,  for  that  was  an 
honour  which  he  reserved  for  God  alone.  He  felt  bound 
to  protest  against  all  flattering  titles  and  speeches,  wdiich, 
though  the  world  counts  them  harmless  civilities,  seemed 
to  his  sober  spirit  and  delicate  conscience  such  as  should 
neither  be  given  nor  received  by  the  followers  of  the 
lowly  Nazarene.  His  *Uhee  and  thou,"  and  23lain 
speaking,  and  sober  dress,  and  keen  rebukes,  brought 
on  him  a  perfect  storm  of  anger  and  abuse.  He  felt 
that  he  stood  in  the  forefront  of  the  battle  against 
worldliness,  and  bore  the  brunt  of  it;  and  he  was 
meekly  thankful  for  such  an  honourable  j)ost. 

His  first  imprisonment  was  at  Nottingham,  for  inter- 
rupting divine  service;  but  he  had  his  triumph,  the 
very  Sheriff  was  converted,  and  compelled  by  his  new- 
found zeal  to  go  forth  into  the  market-place,  and  take 
up  the  imprisoned  preacher's  work.  His  second  term 
soon  followed  at  Derby,  on  a  charge  of  blasphemy. 
He  believed  in  the  doctrine  of  perfection,  and  told  those 
who  opposed  him  that  they  pleaded  for  sin.  The  Derby 
Magistrates  asked  him  if  he  was  sanctified,  and  he  an- 
swered, '^  Yes."  "  Then  they  asked  me  if  I  had  no  sin  ? 
I  answered  '  Christ  my  Saviour  has  taken  av/ay  my  sin 
and  in  Him  there  is  no  sin.'  They  asked  how  we  knew 
that  Christ  did  abide  in  us  ?  I  said,  ^  By  His  Spirit 
that  he  has  given  us.'  They  temptingly  asked  if  any 
of  us  were  Christ  ?  I  answered,  '  Nay,  we  were  nothing, 
Christ  is  all.'  "  Yet  they  found  him  guilty  of  blasphemy, 
confounding  him  w^ith  the  fanatical,  antinomian  lianters. 
But  if  he  taught  perfection.  Oh!  how  he  lived!  Let 
those  that  reject  his  teaching  excel,  or  at  least  equal,  his 
living.  In  Derby,  his  jailer  was  converted,  to  strengthen 
and  comfort  him  in  his  sufferings.  Whilst  in  prison 
his  busy  pen  poured  forth  many  letters  of  advice  to 
Friends,  and  "  testimonies  "  against  all  forms  of  iniquity, 
including  war  and  capital  punishment. 

Before  he  was  27,  Fox  had  passed   through   more 


TIlc  First  of  the  QuahcTS.  19 

yaried  experience  tlian  many  liave  in  a  long  lifetime. 
Honour  and  revilings,  converts  and  imprisonments,  love 
for  the  gospel's  sake  and  cruel  beatings  by  the  mob, 
nearly  ending  in  death — these  had  already  been  his 
])ortion.  But  his  work  was  now  bearing  much  fruit. 
In  one  twelve-months,  1650-1,  he  gained  such  staunch 
helpers  as  llichard  Farnsworth,  James  Nayler,  William 
Dewsbury,  Justice  Ilotham,  and  Captain  Purslow.  Soon 
afterwards  the  Fells  of  Swarthmoor  were  led  to  Christ 
by  his  preaching  and  became  the  most  devoted  of  ad- 
herents. Soon  his  followers  could  be  numbered  by 
thousands.  It  was  not  the  strength  of  his  arguments 
that  gained  them ;  the  age  was  overdone  with  reasoning. 
Fox  mocked  their  syllogisms  with  grim  humour.  There 
was  a  wonderful  spiritual  power  about  him.  He  spoke 
naturally,  with  simple,  direct  earnestness,  and  over- 
whelming vehemence,  right  to  the  conscience  of  the 
hearers.  He  made  people  both  listen  and  understand 
him,  and  feel  the  power  of  the  truth  in  a  way  which 
many  did  not  like.  He  was  a  wonderful  evangelist. 
What  his  cultured  convert,  Isaac  Pennington,  the 
Rutherford  of  Quakerism,  said  of  Friends  generally,  is 
applicable  to  him.  They  might  offend  his  taste  and 
move  him  to  contempt  by  their  intellectual  poverty,  but 
they  compelled  him  to  respect  their  spiritual  power  and 
their  deep  acquaintance  with  the  things  of  God. 

Then  again  the  new  Society  vv^as  a  real  brotherhood. 
The  members  stood  shoulder  to  shoulder  as  fellov/  ser- 
vants of  the  one  Master.     Their  only  emulation  was' 
wliich  should  do  most  and  suffer  most  cheerfully.    Their ; 
great  question  was  *^  Lord,  what  wilt  Thou  have  me  toi 
do  ?     Where  wilt  Thou  have  me  to  go  ?  ''     The  Jesuit 
was  ready  to  go  at  an  hour's  notice  wherever  the  Pope 
sent  him.     The  Quaker  was  as  ready  in  his  obedience 
to  the  voice  within.     Not  only  Great  Britain,  but  Italy, 
Turkey,  Syria,  and  Egypt  heard  the  truth  before  1(3G2. 
John   Stubbs,  ""  a  remarkable   Oriental   scholar,"    and 


20  George  Fox, 

Henry  Fell,  wlio  was  also  "  well  versed  in  Arabic  and 
Hebrew/'  set  out  for  the  land  of  Prester  John,  but  were 
stopped  by  the  English  Consul  at  Alexandria.  Their 
leader  was  chief  simply  through  gifts  and  devotedness. 
So  strongly  were  Friends  attached  to  him  that  when  he 
was  in  Launceston  gaol,  one  of  them  v/ent  to  Cromwell 
and  offered  to  lie  in  prison  in  his  stead ;  Avhichmade  the 
Protector  turn  to  those  aromid  him  and  ask,  "  Which 
of  you  would  do  as  much  for  me  if  I  were  in  the  same 
condition  ?  "  And  Fox  showed  himself  worthy  of  such 
devotion  by  always  seeking  the  post  of  danger  and  the 
most  arduous  work.  Urgent  he  might  be,  for  he  was 
tremendously  in  earnest,  but  to  speak  as  Hepworth 
Dixon  does  of  his  "  imperious  instincts  "  simply  shows 
ignorance  of  the  man. 

For  centuries  no  such  zealous  and  noble-spirited 
evangelism  had  been  seen.  No  wonder  that  it  won  its 
way.  Many  who  had  been  rich,  like  Isaac  Pennington, 
were  content  to  become  poor  by  fines  and  distraints  for 
"the  truth's  sake."  Most  nobly  did  they  help  each 
other.  If  they  did  not  insist  on  community  of  goods 
as  a  theory,  they  carried  out  the  spirit  of  it  in  practice. 

There  are  two  marked  stages  in  Fox's  work ;  first  the 
Evangelistic  Stage,  and  then  the  Organising  Stage, 
which  was,  of  course,  overlapt  by  the  other.  Let  us 
trace  the  salient  points  in  his  evangelistic  work.  In 
1654  he  was  brought  before  Cromwell,  and  made  a 
good  impression  on  that  keen  judge  of  men.  His  sin- 
cerity stood  testing,  his  zeal  for  God  was  manifestly  gen- 
uine, and  the  grand,  though  not  faultless  Protector, 
learnt  heartily  to  respect  him.  As  he  was  turning  to 
leave  him,  Cromwell  caught  him  by  the  hand  and  said, 
"  Come  again  to  my  house,  for  if  thou  and  I  were  but 
an  hour  of  a  day  together,  we  should  be  nearer  one  to 
the  other."  Next  year  he  visited  him  again,  to  lay 
before  him  the  ill-treatment  to  which  Friends  were 
subjected. 


The  First  of  the  Quakers,  21 

The  meetings  now  gathered,  wherever  "  tlie  man  in 
leather  breeches  "  went  were  immense.  At  one  in  Bristol, 
he  tells  us,  10,000  people  were  ])resent,  and  often  20U0  or 
3000  are  mentioned  as  collecting  to  hear  him.  The  en- 
ergetic evangelist  often  had  periods  of  grudged  but  not 
useless  interru{)tion  of  his  labours  by  imprisonment.  In- 
deed, as  Mr.  W.  E.  Forster  says,  he  "  would  have  been 
qualified  to  draw  up  a  report  of  the  state  of  the  gaols  of 
the  Island,  so  universal  and  experimental  was  his  ac- 
quaintance with  them."  But  his  imprisonments  did  not 
make  him  cease  from  labour.  He  wrote  innumerable 
letters  and  tracts,  and  he  preached  the  gospel  to  those 
that  came  to  see  him  with  such  ejHect,  that  one  of  Crom- 
well's  Chaplains  said  they  could  not  do  him  a  greater 
service  for  spreading  his  principles  in  Cornwall,  than  to 
imprison  him  in  Launceston  gaol. 

In  1656  occurred  the  sad  episode  of  James  Nayler's 
fall.  He  had  been  one  of  the  most  popular  of  the 
Quaker  preachers,  and  had  enjoyed  the  warm  friendship 
of  Fox  and  other  leaders.  But  extravagant  praise 
turned  his  head  so  far  tliat  he  listened  to  blasphemous 
songs  and  invocations  addressed  to  him  by  excited 
women,  allowed  them  to  kneel  before  him,  and  even  to 
welcome  him  to  Bristol  with  a  horrible  parody  of  our 
Lord's  triumphal  entry  into  Jerusalem.  These  miser- 
able proceedings  he  did  not  like,  but  he  excused  them 
as  honors  done,  not  to  him,  but  to  Christ  his  Lord.  The 
way  in  which  Fox  and  other  Friends  acted  in  this  matter 
was  most  praiseworthy.  Many  of  the  enthusiasts  wdio 
misled  Nayler  were  not  truly  Friends  at  all,  and  yet  the 
Society  was  credited  with  fanaticism  on  account  of  their 
proceedings.  Their  enemies  exulted  in  a  clear  case 
against  them,  and  the  religious  world  seemed  justified 
in  regarding  them  with  suspicion.  But  in  spite  of  all 
this,  the  Friends  clung  to  the  deluded  man,  and  tried 
every  means  to  open  his  eyes.  George  Fox  visited  him 
in  Exeter  gaol,  and  used  every  power  of  reason  and  per- 


22  George  Fox, 

suasion,  and  at  last  finding  lie  could  do  nothing  with 
him,  sadly  gave  him  to  understand  that  their  friendship 
was  at  an  end,  and  that  Friends  could  no  lonwr  reo-ard 
liim  as  one  of  them.  Yet  still  they  visited  him,  and 
tried  hard  to  gain  the  Protector  and  Parliament  to  their 
humane  view  of  the  right  way  of  dealing  with  the  case, 
and  they  had  their  reward.  The  cloud  that  obscured 
his  mental  vision  passed  away,  and  he  deeply  and  truly 
rej)ented  of  his  sad  error.  He  published  a  full  recant- 
ation, took  upon  himself  the  whole  blame,  absolving  the 
Society  from  all  share ;  and  endeavoured  in  every  way 
to  undo  the  mischief  he  had  done.  But  whilst  their 
love  and  gentleness  had  thus  conquered,  the  barbarous 
spirit  of  the  age  had  vindicated  orthodoxy,  by  passing 
and  executing  the  horrible  sentence  of  branding  and 
tongue  boring.  And  it  is  sad  to  think,  that  the  man 
who  endured  this  torture  was  already  a  repentant  man, 
won  by  love,  not  by  severity,  to  confess  and  renounce 
his  sin.  The  Quakers  at  once  received  him  into 
full  confidence  and  esteem,  and  helped  him,  in  truly 
Christian  fashion,  to  bear  the  results  of  his  fall.  Thus 
early  in  their  history,  in  the  midst  of  an  age  of  much 
persecution  and  bigotry,  were  established  those  habits  of 
loving  Christian  discipline,  which  have  so  nobly  distin- 
guished the  Society  ever  since.  But  the  reclaimed 
wanderer  was  not  long  allowed  to  continue  his  resumed 
preaching.  In  the  summer  of  1660  he  was  taken  ill, 
and  died  in  his  44th  year. 

In  the  same  year  1656,  Fox  tells  us  that  more  than 
1000  Friends  were  in  prison  for  conscience  sake.  But 
though  he  had  not  been  long  out  of  prison,  and  was  in 
continual  danger  of  arrest,  he  would  not  relax  his 
labours.  lie  extended  the  range  of  his  evangelistic 
efforts  into  Wales,  and  gained  a  rich  harvest  there,  as  he 
had  before  amongst  the  equally  fiery-souled  Cornish  men. 
The  style  of  his  own  preaching  may  be  judged  from  his 
exhortation   to   his   fellow-ministers,  penned  whilst  in 


TIic  First  of  the  Quahcrs,  2 


o 


Launccston  gaol.  "Dwell  in  the  power,  life,  wisdom 
and  dread  of  the  Lord  God  of  life  and  heaven  and  earth, 
s])reading  the  truth  ahrond,  awakening  the  witness, 
confounding  the  deceit,  gatliering  up  out  of  transgression 
into  the  life,  the  covenant  of  light  and  peace  with  God. 
Let  all  the  nations  hear  the  sound  by  word  or  writing. 
Spare  no  place,  spare  no  tongue  nor  pen.  Go  through 
tlie  w^ork,  and  be  valiant  for  the  truth  upon  earth." 
How  like  Wesley's  assertion  that  the  world  was  his 
parish.  Like  him.  Fox  might  have  boasted  that  his 
followers  were  all  at  work,  and  always  at  it.  Like 
Wesley,  too,  he  wrote  as  he  travelled,  by  which  alone 
we  can  account  for  the  wonderful  amount  that  he  wrote. 
He  had  no  gift  for  literary  composition ;  his  spelling 
was  erratic,  and  his  sentences,  like  Paul's,  w^ere  long 
and  involved,  probably  because  they  both  dictated  their 
letters  hastily  to  some  secretary.  But  if  his  letters 
bear  marks  of  haste,  they  are  pithy,  and  pointed, 
and  full  of  gracious  unction.  Any  spiritually-minded 
Christian  may  greatly  enjoy  his  fervent  appeals  and 
powerful  statements  of  Gospel  truth.  His  letters  and 
tracts  served  the  practical  purpose  for  which  they  were 
intended,  and  he  was  satisfied. 

The  year  1657  saw  him  enter  Scotland,  where  he  had 
a  presentiment  that  a  glorious  vintage  was  to  be  gathered. 
He  w^as  met  by  determined  opposition  from  ministers 
and  others,  who  smelt  heresy  in  his  teachings,  especially 
as  he  was  an  Aiminian.  What  they  hated  in  him  may 
be  seen  from  the  following  curses,  w^hich,  in  the  fiery 
style  of  that  age,  were  ])ronounced  in  kirk,  the  people 
pronouncing  the  response.  "  Cursed  is  he  that  saith. 
Every  man  hath  a  light  within  him  sufiicient  to  lead 
him  to  salvation :  and  let  all  the  peo^^le  say.  Amen. 
Cursed  is  he  that  saith,  Faith  is  w^ithout  sin  :  and  let  all 
the  people  say.  Amen.  Cursed  is  he  that  denieth  the 
Sabbath-day  :  and  let  all  the  people  say,  Amen."  But 
for  all  this  terrorism,  within  ten  years  there  was  a  body 


24  George  Fox, 

of  Friends  in  Scotland,  that,  by  tlieir  earnest  piety,  and 
solid  consecrated  learning,  gladdened  the  heart  of  the 
devoted  leader. 

The  troubled  times  after  the  death  of  Cromwell  tried 
Friends  in  many  ways.  The  Committee  of  Public  Safety 
sought  to  induce  them  to  join  the  army,  many  of  them 
liaving  been  brave  and  efficient  soldiers  before  their  con- 
vincement,  but  they  unanimously  refused.  Attempts 
were  made  to  identify  them  with  the  Fifth  Monarchy 
men,  and  other  disturbers  of  the  public  peace,  for  they 
were  disliked  by  almost  every  one ;  but  the  prudence  and 
energy  of  Fox  and  others  avoided  these  snares,  and 
gained  the  confidence  of  the  powers  that  were. 

When  Charles  II.  ascended  the  throne  he  proved 
even  more  friendly  than  Cromwell  had  been.  Dr. 
Stoughton  says,  '^  Charles  had  a  sort  of  liking  to  the 
Quakers  for  their  harmlessness  and  their  oddity.  He 
was  not  afraid  of  their  taking  up  arms  against  the  throne, 
and  to  quiz  them  in  their  queer  dresses  and  with  their 
quaint  speech,  was  to  him  a  piece  of  good  fun."  It 
suited  the  merry  Monarch  to  have  pretty  Quakeresses 
like  Sarah  Fell  coming  with  their  petitions,  enduring 
his  bantering  demurely,  and  going  away  delighted  with 
the  clemency  he  so  often  showed.  In  1666  he  granted 
the  release  of  George  Fox  from  the  sentence  of  pre- 
munire.  He  had  once  before  set  him  at  liberty,  only  to 
fall  again  into  the  clutches  of  the  law.  In  March,  1664, 
Fox  had  been  brought  before  Justice  Twisden,  and 
after  a  sham  trial  that  was  an  outrage  on  both  law  and 
humanity,  the  extreme  sentence  of  the  law  in  such  cases, 
the  sentence  of  premunire,  was  passed,  and  he  languished 
in  Lancaster  gaol  and  Scarborough  Castle  for  nearly 
three  years  But  at  last  the  royal  ear  was  gained,  and 
Fox,  ill  with  hard  treatment  in  the  foul  cells  at 
Scarborough,  was  restored  to  his  liberty,  his  property, 
and  his  civil  rights.  In  prison  he  had  been  busy 
writing  in  exposition  of  the  views  of  Friends.     After  his 


Tlte  First  of  the  Quakers.  25 

release,  for  some  time  lie  was  principally  engaged  in 
modelling  the  discipline  and  church  government  of  the 
Society. 

]k^fore  passing  on  to  consider  the  organisation  of  the 
Quaker  community  into  a  compact  and  well  regulated 
church,  we  must  notice  their  conduct  in  the  question  of 
marriage.  *'  IMarriage,''  said  Fox,  "  is  God's  ordinance," 
believing  literally  the  common  saying  that  marriages  are 
made  in  heaven.  But  the  solemn  compact  ouglit  to  be 
publicly  ratified,  and  what  more  fitting  than  that  public 
worship  should  attend  that  celebration.  If  Fox  denied 
that  ministers  could  marry,  if  he  insisted  that  the  cere- 
mony should  consist  simply  of  a  mutual  pledge  j)ublicly 
given,  he  was  very  careful  that  all  should  be  done  in 
good  order.  The  marriage  customs  which  obtain 
amongst  Quakers  to-day  represent  his  views.  The 
young  people  must  show  that  they  are  clear  of  other 
marriage  engagements,  and  have  the  consent  of  their 
parents  or  guardians  to  their  union.  Sufficient  public 
notice  must  be  given  of  the  coming  event,  so  as  to 
prevent  all  scandal  and  disorder.  Then  the  marriage 
is  celebrated  during  a  week-day  service.  In  the  early 
days  of  the  Society  the  j)ublication  of  the  intended 
marriage  was  no  easy  matter.  "  Many  a  joke  must  have 
passed  through  the  merry  crowd,  when,  from  the  market- 
cross  of  a  country  town,  the  expecting  bridegroom 
proclaimed  his  forthcoming  nuptials — but  no  arrange- 
ments of  a  loose  or  evasive  character,  would  have  saved 
tlie  marriages  of  Friends  from  the  double  brand  of 
public  opinion  and  of  national  law."  In  1661  the 
legality  of  Quaker  marriages  was  tested  in  Nottingham 
before  Justice  Archer,  and  the  point  was  forever  set  at  rest. 

Now  let  us  turn  to  the  work  of  Fox  in  the  organisa- 
tion of  the  Society.  That  the  organisation  was  princi- 
pally planned  and  carried  out  by  him  is  past  all  doubt. 
We  will  quote  two  out  of  immberless  authorities. 
Marsden  says — 


26  George  Fox, 

"  To  understand  Quakerism  the  reader  must  compre- 
hend the  character  of  George  Fox;  for  no  institution 
ever  carried  more  thoroughly  impressed  upon  it  the 
features  of  its  chief." — 3Iarsden's  Christian  Churches, 
p.  424.  * 

T.  Hancock  says,  in  his  prize  essay  on  the  causes  of 
the  decline  of  Quakerism — 

"  The  master  spirit  and  chief  builder  of  Quakerism 
was  undoubtedly  George  Fox.  .  .  When  we  come  to 
the  second  period,  to  the  modelling  of  the  Quaker  con- 
stitution and  discipline  to  the  Society  of  Friends,  to 
Quakerism  as  an  ism,  the  hand  of  George  Fox  is  still 
more  evident." — The  Peculium,  pp.  &^,  65. 

The  views  of  Fox  as  to  the  church  polity  were 
exceedingly  simple.  He  had  no  intention  of  forming  a 
sect;  he  only  met  the  needs  of  his  friends,  as  the 
exigences  of  the  hour  dictated.  The  less  machinery  the 
better;  the  simpler  the  arrangements  the  more  they 
commended  themselves  to  his  judgment.  His  mind 
was  not  hampered  by  theories.  His  aim  was  to  recog- 
nize the  gifts  of  all,  and  not  to  have  the  life  bound  by 
man's  rules. 

But  there  must  be  discipline  in  the  church.  The 
disorderly  must  be  dealt  with.  The  weak  must  be 
helped.  Many  were  thrown  into  prison  or  even  banished ; 
they  must  be  relieved  or  cared  for  in  the  best  way  their 
circumstances  allowed.  Many  had  lost  all  for  conscience 
sake;  they  must  not  be  allowed  to  want.  None  so  full 
of  pity  for  these  sufferers,  as  he  who  suffered  so  refulily 
himself.  Almost  his  last  words  were,  ""  Remember  poor 
Friends  in  Ireland." 

The  New  Testament  was  his  only  conscious  rule, 
j)raycrful  waiting  ujDon  God  for  light  his  only  expositor 

*  Fur  this  quotation  and  other  valuable  matter  the  writer  is  indebted 
to  the  writings  of  Alderman  Eowntree,  of  York,  whose  "  Two  Lectures 
on  George  Fox"  and  prize  essay  on  '*  Quakerism,  Past  and  Present " 
are  standard  works  on  Quakerism. 


TJte  First  of  the  Quakers,  27 

of  it.  He  might  ask  his  learned  friends  for  side-liglits 
from  church  history,  might  ask  them  about  the  2)ractice 
of  the  early  churcli,  or  the  history  of  tlie  corrupting 
influence  of  certain  fiilse  doctrines.  But  he  was  emphat- 
ically a  man  of  one  book,  and  he  read  that  book  with 
his  heart,  more  than  wdth  his  penetrating  mind. 

That  competent  authority  in  all  matters  concerning 
Quakerism,  Mr.    J.    S.    Eowntree,  thus   describes   the 
origin  and  progress  of  the  Quaker  discipline.     "  With 
the  rapid  growth  of  the  Society,  George  Fox  increasingly 
perceived  the  necessity  for  taking  steps  to  repress  the 
outbursts  of  fanatical  and  misguided  zeal,  and  for  placing 
the  government  of  the   church   on  a  more  systematic 
basis.     This  decision  w^as  undoubtedly  expedited  by  the 
occurrence  of  a  heresy  fomented  by  John  Perrott.     .     . 
He  had  the  satisfaction  of  seeing  most  of  Perrott's  ad- 
herents make  a  public  acknowledgment  of  their  error, 
and   immediately   afterwards,  he   initiated   a   national 
system  of  disciplinary  meetings,  to  be  held  monthly. 
They  consisted  of  the  most  experienced  Friends  wdthin 
a  given  district ;  and  had  the  charge  of  the  affairs  of  the 
body  within  such   district.     The   Quarterly   Meetings 
(many  of  which  w^e  have  seen  were  already  in  existence) 
were  gradually  put  on  a  different  basis,  and  consisted 
henceforth  of  representatives  fron  a  number  of  associ- 
ated Monthly  Meetings,  whose  decisions  in  some  cases 
were  liable  to  revision  by  the  superior  meeting.     It  was 
not  till  a  somewhat  later  date  that  a  central  body — the 
'  Yearly  Meeting '  of  I.ondon — consisting  of  represent- 
atives from  all  the  Quarterly  Meetings  in  the  country, 
was  established  as  the  top  stone  of  this  elaborate  discip- 
linary  system.     ...     To   the   settlement  of   these 
Monthly^  Meetings,  George  Fox  most  assiduously  de- 
voted   himself    in  1G67-68;    and    ere    long,  wherever 
meetings  for  the  worship  of  God  were  held  after  the 
manner  of  Friends,  little  church  synods  were  also  held, 
ministering  to  the  wants  of  the  poor,  alleviating   the 


28  George  FoXy 

sorrows  of  tlie  prisoners,  seeking  to  reclaim  disorderly 
walkers,  and  when  failing  in  this,  disuniting  them  from 
the  body/'  (''  Two  Lectures  on  Macaulay's  Portraiture 
of  George  Fox,"  pp.  40-42.)  It  speaks  volumes  for  the 
sagacity  of  Fox  that  so  little  has  needed  to  be  added  to 
or  altered  in  the  Quaker  polity  since  his  day. 

In  1666  the  Barclays  joined  the  society,  and  in  the 
next  year  William  Penn  was  added  to  their  number. 
The  learning  of  Robert  Barclay,  and  social  position  and 
administrative  ability  of  William  Penn,  were  soon  ap- 
preciated by  the  leadci'  with  whom  they  worked  so 
loyally. 

In  1669  Fox  visited  Ireland,  and  in  the  same  year  he 
was  married  to  Margaret,  widow  of  Judge  Fell,of  Swarth- 
moor  Hall.  She  had  been  one  of  his  early  converts,  and 
was  one  of  his  most  vigorous  helpers.  She  wrote  almost 
as  many  letters,  and  printed  almost  as  many  appeals  as 
her  husband ;  she  visited  the  imprisoned,  and  sent  re- 
lief to  their  families.  Her  house  was  the  home  of  all 
Quakers  visiting  the  neighborhood,  and  her  purse  was  at 
the  service  of  all  who  needed  money  to  serve  the  cause. 
Her  judgment  was  reliable  and  her  energy  untiring; 
she  w^as  the  Countess  of  Huntingdon  of  the  Society. 
She  even  endured  long  imprisonments,  and  risked,  and 
for  a  time  endured,  the  loss  of  all  her  property  by  pre- 
munire  for  the  truth's  sake.  She  was  therefore  a  fit- 
ting helpmeet  for  George  Fox.  She  had  four  daughters 
who  were  ministers  in  the  Society,  and  the  whole  family 
regarded  him  with  reverence,  except  the  scapegrace 
elder  son.  He  not  only  opposed  the  marriage,  but  with 
the  basest  ingratitude,  he  endeavoured,  after  it  was  ac- 
complished, to  turn  his  mother  out  of  her  own  home; 
and  he  rests  under  at  least  grave  suspicion  of  being  a 
party  to  the  plot  to  have  her  sentenced  to  premunire/^ 

*  The  penalties  of  this  sentence  were,  to  be  put  out  of  the  King's  pro- 
tection, to  forfeit  hinds  and  goods  to  the  King,  and  to  be  Uable  to  im- 
prisonment for  Hfe  or  at  the  King's  pleasure. 


The  First  of  the  Quakers,  29 

Fox  acted  throughout  this  affair  with  the  greatest 
prudence  and  magnanimity,  lie  would  not  even  be 
suspected  of  seeking  worldly  gain,  but  carefully  secured 
to  Iiis  wife  and  her  family,  the  property  which  was  hers 
before  their  marriage.  No  wedding  could  be  more 
simple  than  his  own.  ''Afterwards,''  he  says  in  his 
journal,  "a  meeting  being  appointed  on  purpose  for  the 
accomphshing  thereof,  in  the  public  meeting-house  at 
Broadmead  in  Bristol,  [the  site  cannot  now  be  certainly 
determined,]  we  took  each  other  in  marriage. 
Then  was  a  certificate,  relating  both  the  proceedings 
and  the  marriage,  openly  read  and  signed  by  the  rela- 
tions, and  by  most  of  the  ancient  Friends  of  that  city, 
besides  many  other  Friends  from  divers  parts  of  the 
nation."  Evidently  the  ceremony  caused  considerable 
excitement.     His  wife  was  ten  years  his  senior. 

But  of  home  life  they  had  little  enough;  in  little 
more  than  a  week  they  parted,  that  the  husband  might 
continue  his  labours,  and  soon  after,  the  wife  was  cast 
into  prison,  where  she  remained  until  1671.  Then 
through  the  intercession  of  her  daughters  with  the  king 
she  was  released,  and  the  premunire,  which  had  rested 
on  her  for  ten  years,  was  removed.  They  had  a  few 
days  together  before  Fox  sailed  for  the  West  Indies, 
and  again  on  his  return,  and  so  on. 

Men  and  women  who  give  their  most  intense  and 
sustained  syn>pathies  to  christian  enterprises,  often  have 
to  suffer  for  it  in  their  home  relations.  "  We  were  very 
willing  both  of  us,''  says  Mrs.  Fox  after  her  husband's 
death,  ''  to  live  apart  for  some  years  upon  God's  account 
and  His  truth's  service,  and  to  deny  ourselves  of  that 
comfort  which  we  might  have  in  being  together,  for  the 
sake  of  the  service  of  the  Lord  and  His  truth ;  and  if 
any  took  occasion,  or  judged  hard  of  us  because  of  that, 
the  Lord  will  judge  them,  for  we  were  innocent." 

In  the  summer  of  1671,  George  Fox  and  some  other 
Friends  visited  the  West  Indies  and  the  continent  of 


30  George  FoXy 

America,  to  push  the  work  of  evangelisation  and  of 
organising  the  societies  there.  They  landed  in  Barba- 
does,  after  a  voyage  enlivened  by  constant  dangers  from 
the  leakiness  of  the  vessel,  and  once  by  an  almost  mi- 
raculous escape  from  capture  by  a  Sallee  man-of-war. 
Fox's  son-in-law,  John  Rous,  was  in  the  company,  and 
on  landing  he  was  at  once  taken  to  the  house  of  Mr. 
Rous,  senior,  who  was  a  wealthy  sugar  planter.  Fox's 
health  had  been  so  injured  by  the  ill-usage  which  he 
had  endured  at  different  times,  and  he  sufiered  so  keenly 
from  the  climate,  that  he  had  to  remain  at  Mr.  Kous's, 
whilst  his  friends  held  meetings  all  around.  But  though 
crippled  in  body  his  mind  was  vigorous.  The  marriage 
regulations  and  discipline  of  the  Society,  and  the  duty 
of  giving  Christian  instruction  to  the  negroes,  engrossed 
his  attention.  The  question  of  slavery  stirred  his  heart 
to  its  depths ;  and  his  vigorous  language  and  action  not 
only  did  good  then,  but  laid  a  right  foundation  for  the 
future  action  of  the  society.  When  the  time  came  that 
Friends  had  to  consider  the  question  of  the  abolition  of 
slavery,  few  things  exerted  so  much  influence  in  the 
right  direction,  as  Fox's  clear  statement  of  the  issues 
involved.  His  words  were  quoted,  his  reasonings  were 
expanded  and  enforced,  and  it  was  largely  through  his 
influence  that  abolitionist  principles  became  identified 
with  Quakerism. 

Here,  as  elsewhere,  the  doctrines  of  the  society  had 
been  greatly  misrepresented,  so  the  famous  letter  to  the 
governor  of  Barbadoes  was  drawn  up  to  explain  them. 
It  is  still  often  quoted  as  an  admirable  statement  of  the 
views  of  the  society.  It  is  as  near  an  approach  to  a 
creed  as  anything  can  be,  whrch  originated  from  a  soci- 
ety which  recognises  only  the  Bible  as  authoritative, 
and  which  objects  to  all  human  formularies. 

The  society  in  Barbadoes  gained  greatly  in  numbers 
and  strength  by  this  visit.  Jamaica,  Maryland,  North 
Carolina  and  Virginia  were  next  visited  in  the  same 


The  First  of  the  Quakers.  31 

manner  and  with  similar  results.  Laro-e  numbers  were 
won  to  a  christian  life.  The  Indians  and  negroes  were 
recognised  as  having  a  claim  to  christian  sympathy  and 
religious  instruction.  The  societies  were  weeded  of  un- 
worthy members,  and  their  organisation  successfully 
accomplished.  Then  the  party  returned  in  safety  to 
England  after  an  absence  of  a  year  and  a  half. 

In  1G77  Fox  carried  these  operations  into  Holland, 
having  with  him  his  illustrious  friends,  Penn  and  Bar- 
clay. "  This  visit  of  the  three  great  apostles  of  Qua- 
kerism," says  Hepworth  Dixon,  "  seems  to  have  made 
a  great  sensation ;  scholars,  merchants,  government  offi- 
cers, and  the  general  public  crowded  to  hear  them 
preach,  and  the  houses  of  the  most  noble  and  learned 
men  in  the  city  of  Van  der  Werf  and  Erasmus  w^ere 
thrown  open  to  them  freely.  .  .  .  Their  journey 
through  the  country  was  like  a  prolonged  ovation." 
The  interesting  ej)isode  of  the  interview  with  the  en- 
lightened and  large-hearted  Princess  Elizabeth,  grand- 
daughter of  James  I.,  scarcely  belongs  to  this  sketch,  as 
Fox  did  not  join  in  it.  But  he  wrote  a  lengthy  epistle 
of  Christian  counsel,  and  sent  it  by  his  daughter-in-law, 
Mrs.  Yeamans,  and  the  Princess  returned  him  this  brief 
but  kindly  reply : — 

"Dear  Friend,  I  cannot  but  have  a  tender  love  to 
those  that  love  the  Lord  Jesus  Christ,  and  to  whom  it 
is  given,  not  only  to  believe  in  Him,  but  also  to  suffer 
for  Him ;  therefore  your  letter,  and  your  friend's  visit, 
have  been  both  very  welcome  to  me.  I  shall  follow 
their  and  your  counsel  as  far  as  God  will  afford  me 
light  and  unction ;  remaining  still  your  loving  friend, 
Elizabeth." 

He  spent  some  time  in  Amsterdam  "writing  in  truth's 
account,"  and  then  returned  home  by  Harwich.  In 
1B84  he  paid  another  visit  to  Holland,  the  last  of  his 
longer  missionary  journeys. 

After  this,  finding  his  health  shattered  by  his  long 


32  Oeorge  Fox, 

imprisonment  and  arduous  labours,  he  settled  down  in 
London,  quietly,  though  not  uselessly,  awaiting  the  end. 
His  correspondence  was  most  extensive,  and  he  wrote 
many  tracts  and  pamphlets  as  was  his  habit.  One  of 
his  last  letters  was  Avritten  to  the  lately-bereaved  widow 
of  Barclay,  the  Apologist,  and  is  a  model  of  Christian 
consolation.  He  tells  her : — ''  Thou  and  thy  family  may 
rejoice  that  thou  hadst  such  an  offering  to  offer  up  unto 
the  Lord  as  thy  dear  husband ;  who,  I  know  is  w^ell  in 
the  Lord  in  whom  he  died,  and  is  at  rest  from  his  la- 
bours, and  his  w^orks  do  follow  him."  He  signs  himself 
one  'Svlio  had  a  great  love  and  respect  for  thy  dear  hus- 
band, for  his  work  and  service  in  the  Lord,  who  is  con- 
tent in  the  w^ill  of  God,  and  all  things  that  he  doeth — 
and  so  thou  must  be."  But  besides  this  literary  w^ork, 
he  laboured  zealously  in  the  pastoral  work,  visiting  the 
sick  and  afflicted,  and  endeavouring  to  ''  bring  into  the 
way  of  truth  such  as  had  erred." 

He  watched  the  passing  of  the  Toleration  Act  with 
the  deepest  interest.  It  was  a  most  welcome  relief  to 
Friends,  especially  those  in  Ireland.  The  losses  sus- 
tained by  the  Irish  Quakers  were  enormous.  In  one 
year  (1689)  they  w^ere  estimated  at  £100,000,  many 
being  stripped  of  all  they  had  (see  Besse's  Sufferings). 
George  Fox  not  only  collected  such  facts  as  these  for 
publication,  but,  even  in  his  last  days  of  suffering  and 
prostration,  attended  at  the  House  of  Commons  to  inter- 
est the  members  in  the  sufferings  of  his  brethren,  and 
to  see  that  the  Toleration  Act  was  "  done  comprehen- 
sively and  effectually." 

He  was  equally  zealous  in  his  attendance  on  public 
worship.  When  so  infirm  that  he  could  hardly  sit 
through  a  service,  he  would  not  desist,  and  often  after- 
Avards  had  to  lie  down  on  a  bed  until  recruited.  He  was 
determined,  if  possible,  to  die  in  harness,  and  God  gave 
him  his  heart's  desire. 

He   was    esj)ecially   anxious  lest    spiritual    religion 


The  First  of  iJte  Quakers.  83 

should  decline,  now  that  persecution  had  ceased,  and 
Friends  began  to  prosper  in  business.  He  wrote  them 
an  epistle  of  loving,  but  earnest  expostulation,  warning 
the  young  against  the  fashions  of  the  world,  and  the  old 
against  the  deceitfuhiess  of*  riches.  To  the  latter  lie 
])ointedly  says,  **Take  heed  that  you  are  not  maJcing 
your  graves  VsAiWe  J o\x  are  alive  outwardly."  To  sonic; 
ministers  who  had  gone  to  America  he  writes  simihir 
stirring  words  of  counsel : — "And  all  grow  in  the  faith 
and  grace  of  Christ,  that  ye  may  not  he  like  divarfs  ;  for 
a  dwarf  shall  not  come  near  to  oifer  upon  God's  altar, 
though  he  may  eat  of  God's  bread  that  he  may  grow 
by  it." 

On  the  Sunday  preceding  his  death,  he  preached 
with  great  power  at  the  meeting  in  Gracechurch  Street, 
but  soon  afterwards  had  to  take  to  bed,  complaining  of 
cold  and  weakness.  His  wife  had  been  to  see  him  some 
little  time  before,  and  finding  him  enjoying  better 
health  than  usual,  was  unprepared  for  his  death,  so  that 
no  near  relative  seems  to  have  been  with  him  at  the 
time  of  his  decease.  It  was  indeed  a  consecrated  cham- 
ber. Those  who  stood  round  him  were  struck  with  the 
triumph  of  faith  over  bodily  Aveakness.  He  exulted  in 
the  power  of  Christ.  "All  is  well — the  Seed  of  God 
reigns  over  all,  and  over  death  itself."  His  thoughts 
were  calmly  fixed  on  the  arrangement  of  Society  afiairs; 
his  mind  was  clear,  his  habitual  disregard  of  his  bodily 
sufferings  still  marked  him.  Towards  the  last  all  pain 
left  him.  Feelins;  death  comino;,  he  closed  his  own  eves 
and  extended  his  limbs ;  and  in  sweet  composure,  rest- 
ing on  Christ  his  Saviour,  his  spirit  entered  into  rest  on 
Tuesday,  13th  December,  1690  (o.s.) 

Three  days  after,  some  2000  persons  (one  witness  says 
4000)  gatliered  to  lay  him  in  his  grave.  For  two  hours 
they  w^orshipped  in  that  same  meeting-house  in  Grace- 
church  Street,  in  which  he  had  preached  only  on  the 
previous  sabbath.     William  Penn,  George  Whitehead, 


34  George  Fox, 

Stephen  Crisp,  and  other  leaders  amongst  them,  thanked 
God  for  the  gifts  and  services  of  their  departed  leader, 
and  exhorted  and  encouraged  each  other  to  faith  in  that 
Lord,  who  raised  him  up  and  sustained  him  in  his  work. 
Then  the  body  was  conveyed  to  Bunhill-fields,  and  in- 
terred in  the  Friends'  Burial  Ground  there. 

On  the  day  of  his  death,  William  Penn  wrote  to 
Swarthmoor  to  tell  the  news  of  his  decease.  His  letter 
reminds  us  of  the  inscription  of  the  Carthaginians  on 
the  tomb  of  Hannibal.  "  We  vehemently  desired  him 
in  the  day  of  battle."  He  sadly  says  to  Mrs.  Fox,  *'  I 
am  to  be  the  teller  to  thee  of  sorrowful  tidings,  which 
are  these : — that  thy  dear  husband  and  my  beloved 
friend,  George  Fox,  finished  his  glorious  testimony  this 
night  about  half-an-hour  after  9  o'clock,  being  sensible 
to  the  last  breath.  Oh !  he  is  gone,  and  has  left  us  with 
a  storm  over  our  heads.  Surely  in  mercy  to  Him,  but 
an  evidence  to  us  of  sorrows  coming.  .  .  .  My  soul 
is  deeply  affected  with  this  sudden  great  loss.  Surely 
it  portends  to  us  evils  to  come.  A  prince  indeed  is 
fallen  in  Israel  to-day !"  and  in  a  postscript  he  adds, 
"  He  died  as  he  lived,  minding  the  things  of  God  and 
His  church  to  the  last,  in  a  universal  spirit." 

Fox's  Journal  was  published  soon  after  his  death, 
with  a  lengthy  preface  by  his  friend  William  Penn, 
containing  a  warm  tribute  to  his  personal  worth  and 
christian  labors.  The  Journal  gives  us  a  better  and 
more  vivid  idea  of  the  man  than  any  biography  that  has 
been  written.  An  intelligent  and  liberal-minded  Baptist 
minister  thus  describes  the  impressions  it  left  on  his 
mind : — 
Eev.  Wm.  Rhodes  to  his  wife  : 

" '  My  dear  heart  in  the  truth  and  the  life  which  are 
immortal  and  change  not ; ' 

''  So  George  Fox  usually  addressed  his  wife.  I  have 
finished  his  life  of  650  folio  pages  since  you  have  been 
gone.     It  afforded  me  much  amusement,  but  its  chief 


The  First  of  the  Quakers,  35 

impression  is  that  of  the  highest  veneration  and  delight, 
for  so  holy  and  noble  a  servant  of  Christ.  I  have 
hitherto  regarded  Penn  as  the  most  beautiful  character 
which  that  sect  has  produced,  and  perhaps  it  is  the  most 
beautiful,  because  his  mind  was  more  polished  and 
cultivated  than  that  of  his  friend ;  but  Fox's  character 
is  by  far  the  most  venerable  and  magnificent.  He 
reminds  me  of  the  inspired  Tishbite  in  his  stern  majesty 
and  fidelity,  but  he  seems  to  have  surpassed  him  in  all 
the  patient,  gentle,  compassionate,  suffering,  laborious 
virtues.  If  inspiration  has  been  granted  since  the 
apostles  departed  from  the  world,  I  think  he  possessed  it. 
I  have  read  few  things  more  truly  sublime  than  some 
of  his  letters  to  Charles  II." — ilemoir  of  W.  Rhodes, 

Jackson  and  Walford,  p.  179. 

Ellwood,  the  friend  of  Milton,  has  left  us  a  glowing 
testimony  to  the  value  of  George  Fox's  Life  and  Work. 
But  the  eulogies  of  William  Penn  and  Thomas  Ellwood 
are  not  portraits.  One  of  the  best  estimates  of  his 
character  ever  given  to  the  world  is  that  by  J.  C. 
Colquhoun  in  "  Short  Studies  of  some  Notable  Lives." 
In  it  he  says  (p.  88-90)  :— 

"The  truth  is  that  Fox's  character  had,  like  that  of 
many  others,  two  sides ;  and  the  contrast  between  these 
is  so  great  that  one  can  hardly  believe  them  to  belong 
to  the  same  man.  On  the  one  side  we  have  strange 
thoughts  and  words,  fanciful  imaginations,  the  illusions 
of  an  unlettered  mind.  But  such  things  are  not  un- 
usual. Dr.  Johnson  believed  in  second  sight,  in  dreams 
and  ghosts ;  and  his  case  presents  to  us  the  credulity  of 
a  child,  with  the  intellect  of  a  giant. 

"But  if  we  turn  to  the  other  side  of  Fox's  character, 
we  find  this  man  of  fancies  and  visions  confronted  with 
controversialists,  Jesuits,  and  lawyers,  puzzling  them 
with  his  subtlety,  and  with  his  logic  beating  down  their 
fence.  Now  in  a  court  of  justice  he  confronts  the  judge, 
defies   the   bar,  picks   flaws  in  the  indictment,  quotes 


36  George  Fox, 

against  tliem  adverse  statutes,  and  wrings  from  baffled 
judges  a  reluctant  acquittal.  Then  he  is  in  the  Pro- 
tector's court,  to  Tueet  a  man  hard  to  dupe.  There  he 
plants  himself,  his  hat  on  his  head,  at  Oliver's  dressing 
table,  engages  him  in  long  discourse,  sets  before  him  his 
duty,  presses  on  him  the  policy  of  toleration,  till  the 
iron-hearted  soldier,  first  surprised,  then  attentive,  at 
length  interested,  extends  his  hand  to  the  Quaker,  bids 
him  repeat  the  visit,  and  tells  him  if  they  could  meet 
oftener  they  would  be  firmer  friends. 

"  No  less  remarkable  are  his  courag-e  and  skill.  As 
storms  thicken,  he  is  always  in  the  front  of  the  battle ; 
wherever  the  strife  is  vehement  there  he  is ;  now  in 
Lancashire,  now  in  Leicester,  in  Westmoreland  or  Corn- 
wall;  meeting  magistrates  and  judges,  braving  them  at 
Q.uarter  Sessions,  vanquishing  officers,  governors  of 
castles,  and  judges.  Then  he  sits  down  calmly  to 
organise,  with  a  forecast  equal  to  that  of  Wesley,  the 
scheme  of  Quaker  polity  which  has  lasted  to  our  times. 
And  if  we  smile  at  the  oddity  of  his  language,  at  the 
curious  missives  which  he  hurls  at  mayors  and  magis- 
trates, jailors  and  judges,  we  find  at  times  a  caustic  style 
worthy  of  Hudibras  or  Cobbett,  in  which  he  lashes  the 
frippery  of  the  court,  or  meets  the  casuistry  of  the 
Jesuits  or  Ultra-Calvinists ;  and  as  we  dwell  on  those 
words  of  wisdom  in  which  he  tells  us  of  his  faith,  and 
cheers  the  heart  of  Cromwell's  daughter,  we  23erceive 
that  he  is  no  common  man,  but  one  who,  with  strange 
training  and  singular  notions,  rose  by  the  strength  of 
genius  and  piety  to  a  wide  command  over  men.'' 

But  though  honoured  by  the  Society  which  he  founded, 
Fox  has  not  received  his  due  from  the  religious  world 
in  general,  nor  from  the  friends  of  civil  and  religious 
liberty.  It  is  significant  that  whilst  his  friend,  William 
Penn,  has  found  at  least  three  respectable  biographers 
outside  his  own  sect.  Fox  has  found  but  one ;  and  whilst 
Penn  has  been  defended  again  and  again  from  Macaulay's 


The  First  of  the  Quakers.  37 

charges,  the  only  defence  of  George  Fox  against  his 
groundless  sneers  that  is  well-known,  is  from  tlie  vigorous 
pen  of  Mr.  J.  S.  Kowntree.  Fox  has  received  scant 
justice  from  all  but  "  Friends ; "  tJieir  loyalty,  as  we 
have  seen,  has  been  beautiful,  unfaltering  and  enthusi- 
astic. Most  writers  seem  to  have  been  too  much  afraid 
of  his  peculiar  views,  and  repelled  by  his  uncouth  style, 
to  be  just  to  his  large  heart  and  mind,  and  to  his  won- 
derful services  as  an  evangelist.  The  man  who  advocated 
general  education,  who  was  anxious  that  Philadelphia 
should  have  a  botanical  garden,  wdio  battled  for  perfect 
religious  liberty,  who  pleaded  for  the  rights  of  the  negro 
and  for  the  reform  of  prison  discipline,  who  organised 
the  polity  of  Quakerism,  and  associated  philanthropy 
inseparably  with  its  system,  was  a  remarkable  man,  far 
in  advance  of  his  age,  and  worthy  of  more  regard  from 
the  country  that  has  been  so  greatly  blessed  by  his* 
labours. 

Lord  Macaulay  has  thought  fit  to  speak  of  George 
Fox  as  not  mad  enough  for  Bedlam,  but  too  mad  for 
liberty,  as  "not  morally  or  intellectually  superior  to 
Ludovic  Muggleton  or  Joanna  Southcote,''  he  has  termed 
his  journal  "  absurd  "  and  his  letters  "  crazy."  Un- 
fortunately, Hep  worth  Dixon,  wdiilst  correcting  Macau- 
lay's  gross  misrepresentations  of  Penn,  has  confirmed 
those  concerning  Fox.  He  speaks  of  his  spiritual 
struggles  with  a  sneer,  credits  him  with  "imperious 
instincts,"  and  is  evidently  ashamed  that  Penn  was  in 
any  way  allied  with  him.  It  will,  therefore,  be  simple 
justice  to  Fox,  to  ask  the  reader  who  may  be  prejudiced 
against  him,  by  the  vigorous  epithets  and  dashing- 
portraiture  of  the  historian,  to  set  against  his  caricature 
some  opinions  of  men  less  biassed,  and  well  worthy  of 
confidence.  Let  him  remember  that  if  Macaulay  speaks 
with  unmeasured  contempt,  Kingsley,  Carlyle,  and  a 
host  of  others  speak  of  Fox  with  respect. 

And  first,  as  to  his  Journal,  listen  to  the  words  of 


38  Oeorge  Fox^ 

Coleridge  and  Sir  James  Mackintosh.  Coleridge  in  liis 
Biographia  Liieraria  observes  : — ^'  There  exist  folios  on 
the  human  understanding  and  the  nature  of  man  which 
would  have  a  far  juster  claim  to  the  high  rank  and 
celebrity  if  in  the  whole  huge  volume  there  could  be 
found  as  much  fuhiess  of  heart  and  intellect  as  bursts 
forth  in  many  a  simple  page  of  George  Fox." 

Sir  James  Mackintosh  describes  his  "  absurd  "  book 
as  "one  of  the  most  extraordinary  and  instructive 
narratives  in  the  world,  which  no  reader  of  competent 
judgment  can  peruse  without  revering  the  virtue  of  the 
writer,  pardoning  his  self-delusion,  and  ceasing  to  smile 
at  his  peculiarities." — MisceWs  Works,  vol.  II.  p.  182. 

Is  not  the  testimony  of  these  witnesses  preferable  to 
the  manifest  prejudice  of  Macaulay  ? 

Now  as  to  George  Fox's  powers  of  mind  and  high 
moral  character,  place  against  Macaulay's  sarcasm  the 
good  opinion  of  other  competent  judges.  We  will  not 
quote  the  elaborate  eulogy  of  Ellwood,  the  friend  of 
Milton ;  of  William  Penn's  warm  tribute  we  will  only 
quote  the  saying  that  he  had  never  seen  him  "  out  of  his 
place,  or  not  a  match  for  every  service  or  occasion."  But 
these  w^ere  personal  friends.  Let  us  hear  others. 
Marsden  in  his  ^'  Later  Puritans,"  speaks  of  his  "  joene- 
trating  intellect."  The  accomplished  Alfred  Vaughan 
speaks  thus  of  Fox,  in  what  Charles  Kingsley  calls  his 
"  fair  and  liberal  chapters  on  Fox  and  the  early  Quakers," 
in  his  "  Hours  with  the  Mystics  :  " — 

*^  Oppression  and  imprisonment  awakened  the  benev- 
olent, never  the  malevolent  impulses  of  his  nature, — 
only  adding  fervour  to  his  plea  for  the  captive  and  the 
oppressed.  His  tender  conscience  could  know  no  fellow- 
ship with  the  pleasures  of  the  world ;  his  tender  heart 
could  know  no  weariness  in  seeking  to  make  less  its  sum 
of  suffering.  He  is  a  Cato  Howard.  ...  In  the 
prison  experiences  of  George  Fox  are  to  be  found  the 
germs  of  that  modern  philanthropy  in  which  his  fol- 


The  First  of  the  Quakers.  39 

lowers  have  distinguished  themselves  so  nobly.  In 
Derby  gaol  he  is  "  exceedingly  exercised"  about  the 
proceedings  of  the  judges  and  magistrates,  concerning 
their  putting  men  to  death  for  cattle,  money,  and  small 
matters, — and  is  moved  to  write  to  them,  showing  the 
sin  of  such  severity,  and,  moreover,  what  a  hurtful 
thing  it  was  that  prisoners  should  lie  so  long  in  gaol ; 
how  that  they  learned  badness  one  of  another  in  talk- 
ing of  their  bad  deeds;  and  therefore  speedy  justice 
should  be  done.  .  .  .  As  to  doctrine  again,  consider 
how  much  religious  extravagance  was  then  afloat,  and 
let  us  set  it  down  to  the  credit  of  Fox  that  his  mystical 
excesses  were  no  greater." 

The  historian  Bancroft  says  : — "  His  fame  increased  ; 
crowds  gathered  like  flocks  of  pigeons  to  hear  him. 
His  frame  in  prayer  is  described  as  the  most  awful,  liv- 
ing, and  reverent  ever  felt  or  seen ;  and  his  vigorous 
understanding,  soon  disciplined  by  clear  convictions  to 
natural  dialectics,  made  him  powerful  in  the  public  dis- 
cussions to  which  he  defied  the  world.  .  .  .  The 
mind  of  George  Fox  had  the  highest  systematic  saga- 
city."— Bancroft'' s  History  of  the  U.  S.,  Vol.  II.  pp.  508-9. 

But  finally  let  us  appeal  to  the  high  authority  of  Car- 
lyle,  who  estimated  truly  the  spirit  and  aim  of  Fox's 
life.  There  was  much  in  common  between  them  in  their 
sturdy  love  of  truth  and  reality,  leading  to  a  hearty  ha- 
tred of  empty  forms  and  mere  conventionalities.  Both 
had  a  striking  directness  of  thought  and  purpose,  going 
right  to  the  heart  of  things  ;  an  intense  earnestness  that 
did  not  stop  nicely  to  weigh  words,  but  hit  hard  at  all 
unris-liteousness.  There  was  in  both  a  strons;  sense  of 
personal  responsibility  that  made  them  indifferent  what 
others  might  think  or  do.  Carlyle  gives  us  in  ''  Sartor 
Besartus"  (Popular  edition,  pp.  144,  5)  a  striking  eulo- 
gium  on  George  Fox,  from  which  we  will  select  the  fol- 
lowing characteristic  passage  : — "  PerhaiDS  the  most  re- 
markable incident  in  modern  history  is  not  the  diet  of 


40  George  Fox, 

Worms,  still  less  the  Battle  of  Austerlitz,  Waterloo, 
Peterloo,  or  any  other  battle ;  but  an  incident  passed 
carelessly  over  by  most  historians,  and  treated  with  some 
degree  of  ridicule  by  others ;  namely,  George  Fox  mak- 
ing to  himself  a  suit  of  leather.  This  man,  the  first  of 
tlie  Quakers,  and  by  trade  a  shoemaker,  was  one  of  those 
to  whom,  under  ruder  or  j)urer  form,  the  divine  idea  of 
the  universe  is  pleased  to  manifest  itself;  and  across  all 
the  hulls  of  ignorance  and  earthly  degradation,  shine 
through  in  unspeakable  awfulness,  unspeakable  beauty 
on  their  souls;  who  therefore  are  rightly  accounted 
prophets,  God-possessed,  or  even  Gods,  as  in  some  peri- 
ods it  has  chanced." 

The  length  of  these  quotations  needs  some  apology; 
but  the  influence  of  the  vigor  and  cleverness  of  Ma- 
caulay's  caricature  needs  to  be  counteracted ;  and  the 
confidence  with  which  he  pronounces  judgment  will 
doubtless  lead  many  unwary  readers  to  accept  his  opin- 
ion. It  should  at  least  be  known  that  men  equally  able, 
and  more  competent  to  estimate  a  nature  like  Fox's, 
have  admired  his  character  and  valued  his  work.  But 
after  all  the  best  testimony  to  his  worth  is  contained  in 
the  devoted  life  which  we  have  been  endeavouring  to 
sketch. 


WILLIAM    PENK 


THE 


FOUNDER  OF  PENNSYLVANIA. 


41 


PEE  FACE. 


The  story  of  William  Penn  has  been  told  so  often  and 
BO  well  that  it  is  impossible  to  introduce  novelty  into  it 
without  introducing  falsehood.  This  Macaulay  found  out 
to  his  cost,  his  representations  doing  more  to  expose  his 
liability  to  prejudice  than  to  damage  the  stable  reputation 
of  Penn.  'No  wonder  such  a  beautiful  and  eventful  life 
has  attracted  many  biographers.  If  Clark  son  did  not 
possess  all  the  information  that  is  now  in  existence,  he  is 
accurate  and  sympathetic.  Hcpworth  Dixon  is  brilliant 
but  not  always  accurate,  and  he  fails  altogether  in  the 
religious  portion  of  his  story  from  utter  want  of  sympathy 
and  insight.  In  Dr.  Stoughton  both  these  qualities  are 
joined  to  that  broad  acquaintance  with  the  religious  his- 
tory of  the  age  which  is  so  essential  to  the  just  portraiture 
of  such  a  man.  He  has  added  to  the  biography  many 
interesting  details.  Dixon  complained  that  the  memoirs 
of  Quakers  are  transcendental  and  lacking  in  human 
interest.  No  book  can  deserve  the  censure  less  than  Dr. 
Stoughton's  life  of  Penn. 


42 


■\7ILLIAM    PENN", 


THE 


FOTJIS^DER  OF  PE^^XSYLYANIA. 


WILLIAM  PENN  was  born  in  London,  in  1644. 
His  flither  was  the  famous  but  time-serving 
admiral  Sir  William  Penn  ;  his  mother,  Margaret  Jasper, 
the  beautiful  and  intelligent  daughter  of  a  Eotterdani 
merchant.  His  father's  ambition  was  high.  He  had 
gained  wealth  and  the  royal  favour  by  his  daring  and 
ability ;  his  son  should  work  out  a  grand  career,  and 
should  be  a  peer,  Viscount  Weymouth.  But  man  pro- 
poses, God  disposes.  The  stout  Admiral  lived  to  find 
the  strong,  handsome,  quick-witted  child,  on  whom  he 
built  so  much,  a  very  sword  in  his  soul,  the  last  stroke 
that  brought  down  his  proud  self-willed  nature  to  the 
very  dust  before  God,  and  made  him  at  last  think  seri- 
ously of  that  religion  which  he  had  despised  when  in 
health  and  gaiety. 

The  child  of  such  hopes  received  a  careful  training. 
First,  he  was  sent  to  Chigwell  School  in  Essex,  which 
was  near  the  home  of  his  childhood  at  Wanstead.  After 
that,  he  entered  Christchurch  College,  Oxford,  where  he 
met  some  of  the  friends  of  his  after  years,  including 
Kobert  Spencer,  afterwards  Earl  of  Sunderland,  and 
John  Locke.  Already,  signs  of  strong  religious  feeling 
had  manifested  themselves  in  the  boy.  When  a  child 
at  Shangarry  Castle,  a  Quaker  preacher— Thomas  Loe, 

destined  to  play  such  a  prominent  part  in  his  history 

came  to  Cork.     His  father,  little  suspecting  the  results 
that  would  follow,  invited  him  to  the  Castle,  and  gath- 


4-1 


44  Willian  Penn, 

ered  the  neighbours  to  hear  him.  His  preaching  deeply 
impressed  the  whole  gathering;  it  made  Sir  William 
weep  freely,  and  left  an  impression  on  the  mind  of  his 
child-hearer  which  was  never  effaced.  That  impression 
was  deejDcned  by  a  singular  vision  which  he  had  at  Chig- 
well  School.  "  Alone  in  his  chamber,  being  then  eleven 
years  old,  he  was  suddenly  surprised  with  an  inward 
comfort,  and,  as  he  thought,  an  external  glory  in  the 
room,  which  gave  rise  to  religious  emotions,  during 
which  he  had  the  strongest  convictions  of  the  being  of 
a  God,  and  that  the  soul  of  man  was  capable  of  commu- 
nication with  Him.  He  believed  also,  that  the  seal  of 
Divinity  had  been  placed  upon  him  at  this  moment,  or 
that  he  had  been  awakened,  or  called  upon  to  a  holy 
life."  Again  at  Oxford,  he  was  greatly  influenced  by 
Dr.  Owen,  with  whom  Penh  corresponded  when  he  was 
removed  from  his  position  as  Dean,  to  make  way  for  a 
more  pliable  instrument  of  the  schemes  of  the  court. 
Penn's  attainments  were  already  considerable  for  his 
years,  yet  his  College  course  was  doomed  to  be  a  failure. 
The  most  noteworthy  occurrences  in  it  were,  his  again 
hearing  the  Quaker  preacher,  Thomas  Loe,  and  his  vig- 
orous opposition  to  the  Ritualistic  innovations  of  the 
Stuarts.  The  authorities  insisted  on  the  gown  being 
Avorn  by  all  under-graduates.  Penn  and  others,  recog- 
nising this  as  the  thin  end  of  the  Popish  wedge,  not 
only  would  not  wear  it  themselves,  but  tore  it  from  the 
backs  of  those  who  did.  This  led  to  his  expulsion  for 
rioting.'^  tlis  father  was  most  annoyed  at  the  disgrace 
attending  the  punishment,  until  he  found  that  his  son's 
conduct  resulted  from  settled  convictions,  already  firmly 
rooted.  Then  the  Admiral  at  once  understood  the  seri- 
ous issues  involved.  He  must  vanquish  these  conscien- 
tious scruples  or  his  ambitious  plans  would  be  ruined. 

*  He  tells  us  that  his  expulsion  resulted  from  his  writing  a  book, 
which  "  the  priests  and  masters  did  not  like."  Probably  both  reasons 
were  combined. 


The  Founder  of  Pennsylvania,  45 

He  never  planned  a  sea-fight  more  carefully.  In  the 
first  moment  of  anger  he  had  soundly  whipped  his  son, 
and  turned  him  out  of  doors ;  now  he  tried  gentler  and 
more  insinuating  means.  Like  a  true  man  of  the  world, 
he  had  full  confidence  in  the  power  of  a  gay  life  to  cast 
out  such  thoughts,  and  he  sent  his  son  to  Paris.  The 
most  interesting  incident  of  the  trip  is  his  treatment  of 
a  French  gallant,  who  insisted  on  fighting  him  over 
some  supj)Osed  insult.  In  vain  did  Penn  politely  explain 
that  no  insult  had  been  ofiEered.  They  must  fight. 
Penn  not  only  excelled  in  athletics,  but  was  a  skillful 
fencer.  He  soon  disarmed  the  man,  but  mstead  of  then 
punishing  him  for  his  quarrelsomeness,  he  only  returned 
him  his  sword  with  a  polite  bow\ 

Sir  William  Penn,  delighted  with  what  he  heard  of 
the  success  of  this  expedient,  determined  that  his  son 
should  finish  his  education  in  France,  after  which  he 
destined  him  for  the  army.  But  in  God's  providence, 
the  chosen  tutor,  the  learned  divine  Moses  Amyrault,  if 
he  did  not  deepen  the  gracious  impressions  already  re- 
ceived, grounded  him  thoroughly  in  theological  studies, 
which  were  very  useful  to  him  afterwards.  Leaving  him, 
Penn  travelled  for  some  time,  and  returned  home,  says 
Pepys,  "a  fine  gentleman."  He  then  studied  law 
awhile  in  Lincoln's  Inn,  and  to  good  purpose,  as  we 
shall  see. 

The  great  j)lague  of  1665  drove  him  from  London, 
and  probably  revived  his  serious  thoughts,  which  were 
further  strengthened  by  intercourse  with  serious  people 
and  the  reading  of  serious  books.  His  father  again  re- 
marked the  dreaded  relapse,  and  again  tried  what  change 
would  do.  This  time  he  sent  his  son  to  Ireland,  to  the 
sprightly  court  of  the  Lord  Lieutenant,  the  Duke  of 
Ormond.  Again,  he  reckoned  without  his  host.  There 
were  Quakers  in  Ireland,  and  the  very  plan  to  Avliich 
the  astute  Admiral  trusted  to  get  his  son  out  of  danger, 
led    to   his  joining   their    Society.      At    first,    indeed. 


46  William  Penn, 

notliing  seemed  less  likely  than  such  a  result.  He  was 
beginning  to  despair  of  finding  "the  Primitive  Spirit 
and  Church  upon  Earth,"  and  was  ready  recklessly  to 
give  himself  up  to  the  glory  of  the  world.  He  was  so 
flattered  by  the  cordial  recognition  of  the  spirit  and  the 
success  with  which  he  assisted  in  quelling  a  petty  insur- 
rection, that  he  was  inclined  to  fall  in  with  his  father's 
plan,  and  adopt  the  j)rofession  of  arms.  He  even  went 
so  far  as  to  apply  for  a  captaincy.  But  God  had  other 
things  in  store  for  him.  Happening  to  hear  that 
Thomas  Loe,  the  Quaker  by  whom  he  had  been  so  im- 
pressed in  Oxford,  was  visiting  in  Cork,  he  went  to 
hear  him.  His  ministry  is  said  to  have  been  singularly 
lively  and  convincing.  The  sermon  was  wonderfully 
suited  to  Penn's  case,  and  made  him  weep  much.  The 
opening  sentence  cut  him  to  the  quick  :  "  There  is  a  faith 
that  overcomes  the  world,  and  there  is  a  faith  that  is 
overcome  by  the  world."  From  that  night  he  deter- 
mined that,  by  God's  grace,  his  faith  should  not  be  over- 
come by  the  world.  He  began  to  attend  Quaker 
meetings  regularly.  At  one  of  these,  in  November  1667, 
a  soldier  came  in,  and  made  a  great  disturbance.  Penn, 
like  Phineas  in  ''  Uncle  Tom's  Cabin,"  not  having  yet 
thoroughly  subdued  the  old  nature,  took  him  by  the 
collar,  and  would  have  thrown  him  down  stairs,  had  not 
Friends  interfered.  The  soldier  went  aivay,  and  gave 
information  to  the  authorities,  who  came  and  broke  up 
the  meeting,  haling  several,  including  Penn,  before  the 
magistrates. 

His  cavalier  dress,  so  unlike  that  of  his  companions,''" 

*  He  did  not  at  once  adopt  the  Quaker  dress,  and  continued  for 
some  time  to  wear  a  sword.  Whefi  this  non-comphance  witii  Quaker 
customs  was  reported  to  George  Fox,  it  is  said  that  he  simply  replied, 
"  let  him  wear  it  as  long  as  he  can."  1\^  mentioned  years  afterwards 
how  the  peculiar  garb  was  a  stumbling-block  to  some,  "  It  telleth 
tales,  it  is  blowing  a  trumpet  and  visibly  crossing  the  world ;  and  this 
the  fear  of  man  cannot  abide"  {Travels,  p.  121).  Probably  this  very 
fact  commended  the  peculiarity  to  his  bold  and  decided  spirit. 


The  Founder  of  Pennsylvania,  47 

led  the  mayor,  before  ^vliom  the  party  was  taken,  to 
offer  to  release  him  upon  bond  for  his  good  behaviour. 
Penn  denied  his  right  to  demand  sucdi  bond,  and 
challenged  the  legality  of  the  arrest.  When  committed, 
he  appealed  to  his  friend  the  Earl  of  Orrery,  Lord 
l^resident  of  Munster,  by  whom  he  was  speedily  set  at 
hbertv.  But  that  p-entleman  wrote  the  news  to  his 
father,  who  at  once  summoned  him  home.  He  reasoned, 
he  stormed,  then,  proud  and  haughty  as  he  was,  he  con- 
descended to  plead.  Finally,  finding  his  son  still 
unyielding,  and  hearing  complaints  of  his  preaching  at 
different  meetings  in  town  and  country,  he  turned  him 
out  of  doors,  telling  him  also  that  he  should  leave  his 
estates  to  those  that  pleased  him  better.  He  was  then 
twenty-three  years  of  age. 

Henceforth  William  Penn's  time  and  strength  were 
given  to  Quakerism.  There  was  neither  hesitation  nor 
half-heartedness.  The  welfare,  work,  and  sufferings  of 
Friends  he  made  his  own.  He  wrote  and  preached  with 
untiring  energy,  and  suffered,  counting  it  joy. 

Though  turned  out  of  doors  by  his  father,  he  was  not 
allowed  to  want.  His  mother  privately  supplied  his 
needs  to  the  utmost  of  her  ability,  and  what  she  could 
not  do  was  made  up  by  several  kind  friends.  The 
situation  was  painful  in  the  extreme;  separated  from 
home  and  parents,  his  father  grieved  and  mortified  at 
his  conduct.  He  tells  pathetically  afterwards  of  "the 
bitter  mockings  and  scornings  that  fell  upon  me,  the 
displeasure  of  my  parents,  the  invectiveness  and  cruelty 
of  the  priests,  the  strangeness  of  all  my  companions, 
what  a  sign  and  wonder  they  made  of  me."  But  his 
conscience  approved  of  the  line  he  had  adopted,  and  his 
resolute  nature  was  troubled  by  no  waverings.  He  set 
himself  earnestly  to  do  his  duty.  He  united  himself 
closely  to  the  Friends,  and  took  up  his  pen  on  their 
behalf.     His  first  work  was  entitled  *' Truth  exalted." 

"  The   Guide   Mistaken,"   soon  followed.     It   was  a 


48  William  PenUy 

reply  to  "  A  Guide  to  the  true  Religion/'  in  wliicli  the 
Quakers  were  treated  with  great  severity. 

Shortly  afterwards  he  was  drawn  into  a  public  dis- 
cussion with  the  Rev.  Thomas  Vincent,  a  Presbyterian 
minister  in  Spitalfields.  Some  of  his  congregation  Lav- 
ing become  converts  to  Quakerism,  Vincent  said  some 
slanderous  things  about  the  Friends.  So  George  White- 
head and  Wm.  Penn  waited  upon  him,  and  insisted 
that  as  he  had  publicly  misrepresented  them,  he  was 
bound  in  fairness  to  give  tbem  an  opportunity  publicly 
to  set  themselves  right.  After  some  demur,  Vincent 
agreed  to  meet  them  in  his  own  chapel  on  a  certain  day. 
The  discussion  lasted  until  midnight,  and  turned  prin- 
cipally upon  the  question  of  the  Trinity.  Friends  have 
always  asserted  that  the  doctrine,  as  taught  by  the 
orthodox,  is  an  attempt  to  explain  the  inexplicable,  and 
goes  beyond  what  is  revealed  in  the  Scriptures.  This 
contention  in  their  early  days  cost  them  much  reproach; 
now  the  cliief  renmant  of  it  is  the  annoyance  of  having 
their  authors,  especially  Penn,  quoted  as  believers  in  the 
Unitarianism  of  to-day. 

The  debate  was  one-sided  and  bitter,  and  the  Friends 
only  retired  at  last  on  condition  of  having  another 
opportunity  to  vindicate  themselves.  But  as  Vincent 
plainly  showed  that  he  had  no  intention  of  redeeming 
his  promise,  the  only  satisfaction  left  was  the  press.  In 
"  The  Sandy  Foundation  Shaken,"  Penn  gave  the  pub- 
lic his  view  of  the  matter.  But  he  did  not  stop  with 
the  doctrine  of  the  Trinity,  he  went  on  to  the  Atone- 
ment. He  advanced  such  arguments  against ''  Imputed 
Righteousness"  as  Barclay  has  elaborated  in  his  Apol- 
ogy. He  also  produced  arguments  against  the  method 
in  which  in  those  days  the  necessity  of  a  satisfaction  to 
the  Divine  justice  was  taught.  His  expressions  unfor- 
tunately resemble  those  of  modern  Unitarians,  but  his 
position  is  vitally  different.  Penn  believed  the  death 
of  Our  Saviour  on  the  cross  a  real  Sacrifice,  that  "Jesus 


The  Founder  of  Pennsylvania,  49 

Christ  was  our  holy  sacrifice,  atonement  and  propitia- 
tion, that  he  bore  our  iniquities,''  but  that  Christ  is  not 
the  cause  but  the  effect  of  God's  love.  (See  his  "  Prim- 
itive Christianity  revived.") 

This  book  brought  down  on  Penn  the  anger  of  Dr. 
Sanderson,  Bishop  of  London,  and  led  to  his  being  sent 
to  the  Tower.  But  that  only  "  added  one  more  glorious 
book  to  the  literature  of  the  Tower,"  "  No  Cross,  No 
Crown,"  of  which  Hepworth  Dixon,  more  trustworthy 
in  literature  than  in  religion,  says,  ''Had  the  style  been 
more  condensed,  it  would  have  been  well  entitled  to  claim 
a  high  place  in  literature."  Whilst  there  he  also  replied 
in  a'^treatise  entitled  "  Innocency  with  her  open  face,'^'^  to 
many  strictures  on  the  "  Sandy  Foundation  Shaken." 

This  imprisonment  revealed  in  two  ways  the  stuff  of 
which  William  Penn  was   made.      First  severity  was 
tried,  and  one  day  his  servant  brought  him  the  report 
that  the  bishop  was  determined  he  should  recant  or  die 
in  prison.     He  only  smiled  and  said,  "They  are  mis- 
taken in  me;  I  value  not  their  threats.     I  will  weary 
out  their  malice.     Neither  great  nor  good  things  were 
ever  attained  without  loss  and  hardship."     Then  they 
sent  Stillingfleet,  the  future  bishop,  to  try  his  powers 
of  persuasion,  but  they,  too,  utterly  foiled.     ''  Tell  my 
father,  who  I  know  will  ask  thee,  that  my  prison  shall 
be  my  grave  before  I  will  budge  a  jot,  for  I  owe  my 
conscience  to  no  mortal  man."     Such  spirit,  combined 
with  the  ability  his  books  were  revealing,  revived  the 
admiral's  pride  in  his  son.     The  court,  too,  began  to 
take  interest  in   him,  and   shortly  after  Stillingfleet's 
visit  he  was  released,  having  been  in  the  Tower  more 
than  eight  months. 

He  at  once  resumed  his  preaching,  and  having  been 
partially  reconciled  to  his  father,  was  employed  by  him 
to  attend  to  his  Irish  estates.  On  his  return  home,  his 
father  received  him  fully  into  his  favour,  to  the  great 
deliirht  of  his  mother's  heart. 


50  William  Penn, 

But  soon  trouble  again  overtook  him,  though  only 
again  to  place  him  on  a  pedestal  where  his  virtues  and 
power  would  be  more  manifest,  and  where  his  voice 
would  reach  a  larger  audience.  Going  to  the  meeting- 
house in  Gracechurch  Street,  London,  he  found  it  closed 
and  guarded  by  soldiers.  However  the  Friends  held 
their  service  in  the  street,  and  for  this  W.  Penn  and  W. 
Meade  were  indicted  under  the  Conventicle  Act.  Hep- 
worth  Dixon  regards  this  as  "  perhaps  the  most  import- 
ant trial  that  ever  took  place  in  England,"  and  speaks 
of  Penn  as  the  great  vindicator  of  the  old  charters  and 
of  trial  by  jury.  He  met  the  browbeating  of  the  city 
magistrates  with  spirit  and  dignity,  and  encouraged  the 
jury  to  do  the  right  manfully.  After  twice  returning 
an  evasive  verdict,  and  being  locked  up  for  forty-eight 
hours,  the  jury  finally  acquitted  the  prisoners.  The 
court  was  greatly  annoyed,  and  vindictively  fined  the  jury 
for  contempt.  They  refused  to  pay  the  fine  and  were 
sent  to  prison.  Penn  encouraged  them  to  test  the  legal- 
ity of  this  imprisonment,  and  the  highest  legal  author- 
ity in  the  land  decided  against  it  and  released  the 
gallant  jury. "^  A  full  account  of  the  whole  proceedings 
was  published,  and  helped  materially  to  encourage  re- 
sistance to  illegal  interference  with  liberty. 

But  important  as  this  trial  undoubtedly  was,  the  full 
benefit  of  it  was  only  secured  by  long  years  of  bitter 
sufferings  endured  by  tlie  whole  Quaker  community. 
(See  sketch  of  Fox.)  Let  us  who  enjoy  the  spoils  re- 
member gratefully  those  who  fought  the  battle. 

We  have  spoken  of  the  marked  individuality  in 
William  Penn's  character  which  led  him  to  continue  to 
wear  the  court  costume  after  he  became  a  Friend,  until 
his  own  conscience  demanded  that  he  should  adopt  the 

*  In  his  second  trial  "Lord  Chief  Justice  Vaughan  pronounced  his 
noble  vindication  of  the  right  of  jurors  to  delivera  free  verdict,  which 
by  giving  independence  to  juries,  made  the  institution  so  effectual  a 
protection  to  the  liberty  of  the  subject." — W.  E.  Forster. 


The  Founder  of  Pennsylvania,  51 

Quaker  garb.  The  same  individuality  led  him  to  di- 
verge from  the  ordinary  type  of  Friend  in  another  and 
more  important  matter.  They  were  bent  on  fighting 
out  the  battle  of  religious  liberty  by  religious,  rather 
than  by  political  weapons.  They  might,  when  on  trial, 
quote  a  statute  or  plead  a  precedent  as  a  sort  of  argu- 
mentum  ad  hominem,  but  in  political  and  constitutional 
afiairs,  as  such,  they  as  a  class  took  no  delight.  Penn 
was  an  exception.  He  felt  a  keen  interest  in  tlie  polit- 
ical affairs  of  his  country.  He  saw  that  it  was  a 
mistake  to  lose  the  benefit  of  the  old  charters  and  statutes 
which  secured  the  liberty  of  the  subject,  and  he  appealed 
to  them  on  all  occasions.  This  appeal  served  two 
purposes.  It  acknowledged  the  civil  duties  of  Chris- 
tians, which  some  Christians  are  slow  to  recognise.  It 
also  secured  the  sympathies  of  many  in  their  struggles 
to  whom  the  religious  aim  was  incomprehensible.  Both 
these  objects  seemed  to  Penn  of  the  highest  importance  ; 
they  influenced  his  whole  career.  In  the  words  of  W.  E. 
Forster,  "the  form  of  his  religion,  his  feelings  as  a 
Quaker,  did  not  seem  to  him  to  interfere  with  the  ful- 
filment of  his  duties  as  a  citizen.  Had  it  done  so,  that 
form  would  have  been  changed  rather  than  the  work  left 
undone,  for  he  was  not  a  man  to  make  one  duty  an 
excuse  for  shirking  another ;  within  his  conscience  there 
was  no  conflict  between  religion  and  patriotism ;  he  did 
not  fly  from  the  world,  but  faced  it  with  true  words  and 
true  deeds." 

Admiral  Penn  was  lying  on  his  death-bed  whilst  this 
trial  was  in  progress,  and  it  added  greatly  to  the  sufier- 
ings  of  his  son,  that  he  could  not  be  with  his  father  at 
such  a  time.  But  on  his  release  he  hastened  home,  and 
very  touching  was  the  final  converse  between  fiither  and 
son.  The  high  spirit  was  humbled;  the  worldly  heart 
had  learnt  the  emptiness  of  earthly  honours.  *^Son 
William, "  he  said  only  a  day  or  two  before  his  death, 
"  I  am  weary  of  the  world.     I  would  not  live  my  days 


52  William  Penn, 

over  again  if  I  could  command  them  with  a  wish,  for 
the  snares  of  life  are  more  than  the  fears  of  death. 
This  troubles  me  that  I  have  offended  a  gracious  God. 
The  thought  of  this  has  followed  me  to  this  day.  Oh, 
have  a  care  of  sin !  It  is  that  which  is  the  sting  both  of 
life  and  death."  We  can  imagine  with  what  feelings 
the  Christian  son  would  hear  this  tardy  confession,  and 
would  endeavour  to  point  such  a  father  to  the  source  of 
his  own  hopes  and  consolation.  The  old  sailor  was 
buried  with  due  honours  in  the  fine  old  church  of  St. 
Mary's,  Red  cliff,  Bristol.  He  left  the  bulk  of  his 
property,  some  £1500  a  year — a  great  sum  in  those  days 
— to  his  eldest  son,  who  thus  found  himself  ^in  spite  of 
the  risks  he  had  run  for  conscience  sake,  a  wealthy  man, 
able  to  devote  money  as  well  as  time  and  strength  to  the 
cause  of  his  adoption.  The  king  and  his  brother,  the 
Duke  of  York,  afterwards  James  II.,  had  promised  the 
dying  man  to  be  guardians  to  his  son — a  promise  sought 
by  him  because  he  foresaw  the  many  troubles  into  which 
that  son's  conscientious  scruples  would  lead  him  in  such 
an  age.  This  fact  is  the  key  to  the  relations  in  which 
William  Penn  and  the  royal  brothers  often  stood  to  each 
other — relations  otherwise  puzzling,  but  creditable  to 
both  sides  when  thus  explained.  The  Stuarts  were 
faithful  to  this  j^romise  when  interest  pointed  another 
way.  Penn  was  true  to  James  especially,  in  spite  of 
faults  which  greatly  tried  him  ;  true,  even  when  his 
throne  tottered,  and  finally  fell. 

The  Penns  had  an  ancient  family  seat  in  Bucking- 
hamshire. Not  far  away  at  Chalfont  lived  William 
Penn's  friend,  Isaac  Pennington,  and  his  wife,  and  his 
step-daughter,  Gulielma  Maria  Springett.  There  also 
lived  Thomas  Ellwood,  quaintest  of  Quaker  rhymesters, 
and  his  great  master,  Milton.  No  wonder  Penn  found 
the  place  attractive.  But  the  great  attraction  soon  came 
to  be  Guli  Springett,  beautiful  and  spirited  and  accom- 
plished, and  yet  a  true  Quakeress.     He  had  met  her 


The  Founder  of  Pennsylvania,  53 

first  at  a  friend's  house  where  he  called  when  returning 
to  his  father's  house,  to  the  interview  which  ended  in 
his  expulsion  from  home.     Her  father  was  Sir  AVilliam 
Springett,  who  was  killed  at  the  early  age  of  twenty- 
three,  after  a  chivalrous  defence  of  Arundel  Castle  for 
the  Parliament.     Guli  was  born  a  few  weeks  after  his 
death.     After  losing  her  husband,  wdio  like  most  of  the 
best  officers  of  the  Parliament  was  a  staunch  Puritan  as 
well  as  a  good  soldier,  Lady  Springett  passed  through  a 
time  of  great  spiritual   unrest.     At  last  she  found   a 
home  amongst  the   Friends.     She  afterwards  married 
Isaac  Pennington,  attracted  to  him  by  the  spiritual  ties 
of  a  similar  religious  experience.     They  were  both  ex- 
amples of  the  numerous  class  of  those  who  were  almost 
Quakers  before  they  were  aware  that  such  a  Society 
existed.     In  1672,  William  Penn  made  Guli  Springett 
his  wife.     The  interval  after  his  flither's  death  had  been 
filled  up  by  writing  several  books,  preaching,  holding  a 
public  discussion  with  one  Jeremy  Ives  on  the  univer- 
sality of  the  Divine  Light,  a  short  visit  to  Holland,  and 
of  course  the  inevitable  imprisonment,  six  months  in 
Newgate  for  attending  Wheeler  Street  Meeting.^ 

In  his  wife  he  found  a  true  help-meet,  both  in  piety, 
zeal  for  Quakerism,  and  large-minded  sympathy  with 
all  Christian  and  patriotic  causes.  He  loved  her  deeply 
and  tenderly,  and  found  in  her  love  the  brightest  feature 
of  his  chequered  life.  After  his  marriage  he  had  a  long, 
sweet  rest,  and  then  plunged  deep  into  work  again. 

He  visited  the  Court,  for  the  first  time  since  his 
father's  death,  to  plead  for  George  Fox's  liberty.  It 
was  an  errand  on  which  for  the  next  fifteen  years  he 
was  often  to  go.  He  seems  to  have  had  a  wonderful 
power  of  drawing  out  the  best  side  of  the  royal  brothers  ; 
and  no  nobler  sight  can  be  pictured  than  the  courtly 
Friend,  hating  the  court  for  its  worldliness  and  sin,  but 
frequenting  it  to  speak  bold  words  of  truth  or  gentle 
pleas  for  mercy ;  feeling  that  his  influence  there  was  a 


54  William  Penn, 

trust  not  to  be  neglected,  but  wielding  it  with  constant 
watchfulness  and  wonderful  self-control.  Meanwhile, 
writing  and  preaching  were  not  forgotten.  Amongst 
other  engagements,  he  had,  in  1675,  a  public  discussion 
with  good  Hobert  Baxter,  of  which,  unfortunately,  very 
few  details  are  preserved.  Perhaps,  the  most  competent 
and  charitable  opponent  of  Friends  at  this  time  was  Dr. 
Henry  More.  The  combined  wit  and  seriousness  of 
Penn's  pamphlets  overcame  his  dislike  to  controversy, 
and  led  him  to  go  carefully  through  the  discussion 
which  he  had  had  with  John  Faldo.  He  was  also  at 
this  time  in  communication  with  George  Keith,  then, 
perhaps,  the  most  learned  defender  of  tlie  doctrine  of 
Immediate  Revelation.  The  intercourse  led  to  mutual 
regard  and  respect.  *^If  thou  happen  to  see  Henry 
More,"  writes  George  Keith  to  Robert  Barclay,  when 
the  latter  was  in  London,  *^  remember  my  dear  love  to 
him.  Notwithstanding  of  his  mistakes,  I  would  have 
Friends  be  very  loving  and  tender  to  him,  as  indeed  I 
find  a  great  love  to  him  in  my  heart.  But  as  for  his 
paper  I  see  no  difiiculties  in  it  at  all  to  weaken  in  me 
anything  I  have  written  to  him." 

Before  proceeding  to  speak  of  the  great  work  of 
Penn's  life,  the  founding  of  Pennsylvania,  we  must 
anticipate  a  little  to  refer  to  his  manifold  labours  for 
his  own  religious  Society.  His  well-balanced  nature 
found  no  difficulty  in  rightly  blending  the  sacred  and 
the  secular.  Whilst  electioneering  for  Sidney,  whilst 
gathering  facts  and  making  business  arrangements  for 
New  Jersey,  or  taking  interest  in  the  Royal  Society, 
his  religious  life  was  still  full  and  fervent.  At  the  time 
that  he  was  living  at  Worminghurst,  almost  over- 
whelmed with  business,  we  are  told  that  his  spirit  was  so 
warm  and  eager,  that  when  the  Friends  assembled  for 
worship,  he  could  hardly  wait  to  reach  his  seat  before 
beginning  to  pour  forth  the  fulness  of  his  soul. 

He  watched  with  lively  interest  the  work  of  organi- 


The  Founder  of  Pennsylvania.  55 

sation  which  Fox  was  carrying  on  in  so  masterly  a 
fashion.  When  John  ]^errott  caused  a  disturbance,  by 
refusing  to  remove  his  hat  whilst  praying  in  public,  or 
William  Eodgers  obstructed  Fox's  path,  mistaking 
discipline  for  tyranny,  none  were  more  ready  than  he 
to  rally  round  the  trusted  leader.  In  1677,  he  joined 
Fox,  Barclay,  and  others,  in  a  visit  to  Holland,  to 
organise  and  consolidate  the  Society  there,  and  to  visit 
such  promising  enquirers  as  the  Princess  Elizabeth,  the 
Countess  de  Homes,  and  the  courtly  Van  Helmont. 
He  ])ublished  a  full  and  glowing  account  of  the  religious 
services  in  which  they  were  engaged,  wdiich  gives  us  a 
vivid  picture  of  the  "  times  of  refreshing ''  which  the 
brotherhood  enjoyed  in  its  early  days. 

The  next  year,  1678,  when  reports  of  Popish  plots 
kept  the  nation  in  a  constant  alarm,  he  was  twice  heard 
before  a  committee  of  the  House  of  Commons,  in 
support  of  a  petition  which  he  presented  on  behalf  of 
the  Society  of  Friends.  Their  inability  to  take  an  oath, 
led  to  their  being  caught  in  the  meshes  of  an  Act 
intended  for  Catholics.  William  Penn  explained  their 
position  with  dignity  and  great  candour.  With  charac- 
teristic boldness,  though  asking  for  a  favour,  he  did  not 
flinch  from  pleading  for  full  liberty  of  conscience  even 
for  the  hated  Papists.  The  committee  listened  respect- 
fully, and  adopted  his  suggestions  for  the  relief  of 
Friends ;  but  the  sudden  prorogation  of  Parliament 
prevented  the  bill  from  being  carried. 

It  shows  the  perfect  independence  of  Penn's  mind 
that  though  he  was  on  good  terms  with  the  King,  he 
risked  giving  offence  by  his  open  and  hearty  sympathy 
with  Algernon  Sidney.  That  patriot,  after  long  years 
of  banishment  was  allowed  to  return  home  in  1677. 
Soon  after,  he  yielded  to  the  representations  of  his 
republican  friends,  and  sought  a  seat  in  Parliament. 
First  he  tried  Guildford,  and  then  Bramber;  but  was 
not  only  hotly  02)posed  by  the  court,  but  dishonourably 


66  William  Penn, 

and  illegally  tricked  out  of  the  seat.  All  through  the 
struggle  he  had  the  enthusiastic  and  vigorous  support 
of  Penn,  although  at  the  time  the  affairs  of  Penn- 
sylvania were  far  from  settled,  and  he  had  so  much 
reason  to  wish  to  keep  the  royal  favour.  Usually  Penn 
kept  clear  of  party  politics,  but  on  this  occasion  he  can- 
vassed and  spoke  for  his  friend  with  great  zeal;  so  that 
the  French  Ambassador  speaks  of  him  and  Sidney  as 
the  two  trusted  leaders  of  the  republican  party.  But 
though  Penn's  action  proves  that  he  did  not  share  the 
scruples  of  most  of  his  brethren  against  participating  in 
political  affairs,  yet  it  was  probably  the  man  and  his 
principles  that  won  his  confidence,  rather  than  the  party 
with  which  he  acted.  Probably,  Penn  would  have  en- 
dorsed the  early  opinion  of  his  father-in-law,  Isaac 
Pennington,  who  wrote,  (1651)  "Whoever  they  are, 
whom  I  saw  fitted  for  it  (Government)  and  called  to  it, 
they  should  have  my  vote  on  their  behalf."  In  the 
midst  of  politics  and  schemes  of  emigration,  the  stream 
of  his  polemical  works  still  continued  to  flow,  and  every 
year  saw  one  or  more  pamphlets  from  his  pen. 

Turning  to  his  private  life,  in  1680,  he  lost  his  be- 
loved father-in-law,  Isaac  Pennington.  Though  gifted 
with  a  refined  mind  and  a  loving  heart,  he  had  a  nature 
far  less  robust  and  vigorous  than  his  son-in-law,  who 
shortly  after  his  death  edited  his  collected  works.  But 
a  heavier  blow  followed.  In  1682,  Lady  Penn  died, 
and  her  death  seems  to  have  made  him  seriously  ill  for 
some  time.  She  had  clung  to  him  when  his  adoption 
of  Quakerism  turned  his  father  against  him,  and  she 
took  care  of  him  when  he  was  turned  out  of  doors.  She 
never  accepted  Quakerism,  yet  probably  her  gentle  and 
loving  nature  had  an  influence  with  her  son  that  the 
stern  father  never  had. 

Now  begins  the  story  of  Pennsylvania.  As  boy  and 
youth  it  had  been  his  favourite  dream  that  in  America 
might  be  planted  a  new  England,  without  the  faults  of 


TJie  Founder  of  Pennsylvania.  57 

the  old — a  liome  of  civil  and  religious  freedom.  Events 
now  ripened  the  scheme.  On  the  one  hand,  fierce  per- 
secution urged  him  on  ;  England  and  Germany  seemed 
to  be  bent  on  driving  out  their  most  energetic  and 
high-souled  children.  On  the  other,  the  way  opened 
gradually  and  safely.  In  1G75,  he  was  induced  to 
become  a  manager  of  West  New  Jersey.  After  five 
years  experience  he  bought  East  New  Jersey  in  1681, 
and  in  the  same  year  the  King  granted  him,  by  charter, 
the  fine  tract  adjoining,  now  Called  Pennsylvania.  This 
was  in  lieu  of  £16,000  due  to  his  father  for  pay,  and  for 
money  advanced  in  desperate  times  to  strengthen  the 
navy.  We  are  told  that  the  Admiral  obtained  the 
promise  of  this  tract,  having  heard  from  a  relative 
glowing  accounts  of  its  richness.  From  the  first,  the 
"holy  ex2)eriment,"  as  Penn  called  it,  was  popular. 
Algernon  Sidney,  with  whom  he  kept  up  constant  cor- 
respondence, and  whom  he  loved  as  a  brother,  helped 
him  to  sketch  a  constitution  for  it.  The  Quakers,  who 
had  long  been  discussing  (especially  since  George  Fox's 
visit  to  America  in  1672)  some  scheme  of  colonisation, 
were  ready  to  supply  emigrants  of  the  right  class  in 
large  numbers.  He  had  but  to  publish  a  sketch  of  the 
intended  constitution,  and  a  statement  of  the  resources 
and  attractions  of  the  colony,  and  the  response  was 
immediate. 

The  constitution  which  he  gave  to  Pennsylvania,  and 
which  he  spent  many  of  the  best  years  of  his  life  in 
reducing  to  practice,  has  been  universally  admired. 
Hep  worth  Dixon  has  sought  for  the  genius  of  it  in  the 
experiences  of  ancient  Greece,  and  in  the  dreams  of  More 
and  Sir  Philip  Sidney.  Penn  was,  indeed,  acquainted 
with  these,  but  his  inspiration  was  found  in  the  instincts 
and  aims  of  Quakerism.  Plato  and  Sir  Thomas  More, 
and  even  Algernon  Sidney,  had  less  to  do  with  his 
constitution  than  had  George  Fox.  He  found  in  the 
Society  to  which  he  belonged  a  body  combining  a  rare 


58  William  Penn, 

amount  of  freedom  with  admirable  organisation — a 
Society  with  abundant  elasticity  yet  with  excellent  disci- 
pline and  cohesion.  Quakerism  not  only  acknowledges 
that  methods  and  governments  exist  for  the  sake  of 
men,  it  believes  that  manhood,  especially  sanctified 
manhood,  is  the  great  security  of  liberty  and  justice. 
Its  aim  is  to  give  scope  to  the  individual  to  live  out  the 
dictates  of  his  own  conscience,  and  to  contribute  his 
utmost  share  to  the  general  well-being.  We  are  greatly 
mistaken  if  this  was  not  also  the  aim  of  Penil  in  the 
constitution  which  he  gave  Pennsylvania.* 

Unfortunately  for  the  perfect  realisation  of  his  hopes, 
such  a  scheme,  like  Quakerism,  needs  grand  men  to 
work  it.  The  maxims  of  Heaven  cannot  be  worked  out 
by  the  instincts  of  earth.  Had  the  other  Friends  in 
Pennsylvania  shared  his  spirit  of  lofty  self-sacrifice,  the 
story  of  this  State  might  have  been  more  noble  and 
stimulating  even  than  it  is.  But  from  the  first,  Quakers 
shrank  from  the  turmoil  and  cares  of  ofiicial  life.  But 
this  shrinking  only  makes  more  striking  the  unconquer- 
able spirit  that  animated  Penn.  He  could  suffer  and 
be  strong.  He  could  "  scorn  delights  and  live  laborious 
days."     To  the  end,  he  retained  the  reins  of  Pennsyl- 

*  "  In  the  constitution  of  the  colony  he  was  assisted  by  Algernon 
Sidney,  and  at  Worminghurst  and  Penshurst  the  two  friends  drew  up 
its  several  articles.  That  it  established  perfect  freedom  of  conscience, 
it  is  needless  to  remark.  It  established  also  a  no  less  absolute  freedom 
of  trade;  Penn  sacrificing  to  this  desire  the  sums  which  he  might 
have  received  from  the  sale  of  monopolies.  The  constitution  was 
democratic;  a  council  of  seventy-two,  elected  for  three  years,  formed 
the  Senate,  which  Penn  intended  to  be  the  deliberative  body;  an 
assembly,  elected  by  ballot  and  universal  suffrage,  and  paid  [they 
received  threepence  per  mile  for  travelling  expenses,  six  shillings  a 
day  while  in  the  assembly,  and  the  Speaker  ten  shillings  a  day]  con- 
firmed or  rejected  the  Acts  of  the  Council.  Trial  by  jury  gave 
scope  to  public  opinion,  but  the  provision  that  the  judges  were  chosen 
only  for  two  years,  and  could  then  be  removed  by  the  Assembly, 
impaired  the  administration  of  justice.  Religion  was  left  to  voluntary 
eftbrts.  [State]  education  was  carefully  provided  for.  The  Indians 
were  treated  on  principles  of  such  manifest  justice,  that  they  became 
the  friends  of  the  new  Colony,  and  no  Quaker  blood  was  shed  by 
them."    Short  Sketches,  pp.  151-2. 


The  Founder  of  Pennsylvania.  59 

vania  affairs  in  his  own  hands  as  proprietor,  though  he 
might  have  got  rid  at  once  of  his  burden  of  growing 
debt  and  of  the  corroding  care,  by  selling  out.  But 
one  thing  restrained  him  ;  says  his  noble  wife,  "  My 
husband  might  have  finished  it  [the  deed  of  surrender] 
long  since  had  he  not  insisted  so  much  on  gaining  privi- 
leges for  the  peopled  (Logan's  Life,  p.  b^).  And  so 
even  when  the  load  was  crushing  him  he  continued  to 
bear  it  ratlier  than  mar  the  *^  holy  experiment,"  the 
great  ambition  of  his  life.  This  power  of  resolute  and 
skilful  persistence  until  his  ends  were  gained,  had  won 
for  his  father  wealth  and  honours.  He,  recognising  it 
as  his  noblest  gift,  chose  it  as  the  fittest  offering  which 
he  could  place  on  God's  altar.  His  life  thus  stands  as 
a  rare  instance  of  thankless  toil  for  the  honour  of  God 
and  the  welfare  of  man,  persisted  in  through  weariness, 
suffering,  and  loss,  and  resulting  in  unsurpassed  useful- 
ness. X 
'  The  first  band  of  emigrants  left  England  in  1682,  \ 
under  the  charge  of  Penn's  cousin,  Colonel  Markham,  V^ 
who  was  appointed  Deputy-Governor.  Penn  himself 
follow^ed  on  the  1st  of  September,  landing  at  New^castle, 
on  the  27th  of  October.  He  left  behind  him  a  farewell 
letter  to  his  wife,  full  of  tender  assurances  of  love,  and 
of  wise  and  highly  characteristic  advice  as  to  the  train- 
ing of  their  children.  He  at  once  summoned  the  Gen- 
eral Assembly  to  adopt  the  constitution  he  had  pre- 
j  pared.  "  There  w^as  little  talk  and  much  work  in  the 
viirst  Pennsylvanian  Parliament.  On  the  third  day  their 
session  was  completed,  and  Penn  prorogued  them  in 
person.  They  had  left  their  ploughs  for  half-a-w^eek, 
and  had  met  together  and  founded  a  State." 

Penn  soon  w^on  the  hearts  of  the  Ped  Indians.  "  A 
lady  wdio  lived  to  be  a  hundred,  used  to  speak  of  the 
Governor  as  being  rather  of  a  short  stature,  but  the 
handsomest,  best  looking,  lively  gentleman  she  had  ever 
seen."     "  He   endeared  himself  to  the  Indian   by  his 


60  William  Penny 

! 

marked  condescension  and  acquiescence  in  their  wishes. 
He  walked  with  them,  sat  with  tliem  on  the  ground, 
and  ate  with  them  of  their  roasted  acorns  and  hominy. 
At  this  they  expressed  their  great  delight,  and  soon  be- 
gan to  show  how  they  could  hop  and  jump ;  at  which 
exhibition,  William  Penn,  to  cap  the  climax,  sprang  up 
and  beat  them  all.''  No  wonder  that  some  of  the  very 
staid  Quakers  thought  him  ''  too  prone  to  cheerfulness 
for  a  grave  *  public  Friend,' "  that  is,  a  minister  of  the 
Gospel.  But  without  that  elasticity  that  led  to  the  ready 
jest  and  the  hearty  enjoyment  of  simple  pleasures,  the 
burdened  brain  must  have  collapsed  before  it  did.  His 
was  an  intense  nature,  keen  both  in  suffering  and  in 
enjoyment,  doing  with  its  might  whatsoever  it  found 
to  do. 

Shortly  after  this  he  concluded  his  memorable  treaty 
with  the  Indians — "  the  only  treaty,"  says  Voltaire,  ^'be- 
\  tween  those  people  and  the  Christians  that  was  not  rati- 
j  fied  by  an  oath,  and  that  was  never  broken."     "  The 
■  treaty,"  says  Dr.  Stoughton,  "was  probably  made  with 
the  Delaware  tribes  as  *a  treaty  of  amity  and  friend- 
ship,' and  not  for  the  purchase  of  territory."     But  the 
details  of  the  story  seem  wrapped  in  impenetrable  mys- 
tery.    "  The  speeches  made,  the  dresses  worn,  and  the 
surrounding  scene,  appear  now   to   be   altogether  fic- 
titious." 

A  society  had  been  formed  in  Bristol,  called  the 
"Free  Society  of  Traders  of  Pennsylvania."  To  them 
William  Penn  wrote  an  account  of  his  province  that  is 
now  full  of  interest.  Says  Dr.  Stoughton,  "It  indicates 
great  power  of  observation,  a  wide  range  of  knowledge, 
much  skill  in  grouping  facts,  and  an  unaffected  yet  vig- 
orous style  of  description  on  the  part  of  its  author." 
Besides  facts  about  the  natives  of  the  country,  he  specu- 
lates about  their  origin,  and  thinks  they  may  be  the 
descendants  of  the  lost  ten  tribes. 

After  spending  some  two  years  in  Pennsylvania  and 


The  Founder  of  Pennsylvania,  61 

seeing  rhiladelphia  grow  until  it  l^^;;,2f  00  \nbal.ltan^^^^ 
William  Penu  returned  home  ui  lb84      He  had  two 
special  reasons  for  doing  so.     He  had  had  many  dis- 
putes with  Lord  Baltimore,  the  Roman  Catholic  propri- 
et(3r  of  Maryland,  respecting  boundaries,  and  liaving 
failed  to  come  to  terms,  he  was  applying  to  the  Lords 
of  Plantations  to  decide  the  case.     Then  again  the  per- 
secution of  the  Quakers  was  very  bitter  and  he  lioped 
he  might  be  able  by  means  of  the  royal/ayour  to  check 
its  severity.     He  reached  liome  early  in  October.     As 
to  the  persecution  nothing  was  done  to  purpose  until 
James  IL  ascended  the  throne,  when  1200  Quakers  were 
liberated  from  prison.     But  the  credit  of  inclining  the 
roval  mind  to  clemency  must  not  be  given  to  Penn  alone 
Barclay  and  George  Whitehead  had  much  to  do  with  it 
(see  sketch  of  Barclay).  ,    ,,    r  rxS 

James  at  once  showed  Penn  marked  favour.  _   He 
would  converse  with  him  whilst  peers  were  kept  waiting. 
He  told  him  frankly  "he  would  deal  openly  with  his 
subiects      He  liimself  was  a  Catholic,  and  he  desired  no   -. 
peaceable  person  to  be  disturbed  on  account  of  his  opin-   / 
ions-   but         .     .   with  the  new  parliament  would  rest 
the  power  legally  to  establish  liberty  of  conscience."    No 
way  of  gaining  the  king's  ear  would  compare  with  secur- 
ing the  Friend  as  advocate.     So  greatly  was  he  sought 
that  we  are  told  by  Gerard  Crrese  (certainly  not  a  very 
trustworthy   authority)    that  two  hundred  applicants 
•  sometimes  thronged  his  house  at  once  to  secure  Ins  inte- 
rest    We  must  remember  however  that  Barclay  s  influ- 
ence was  almost  as  great.    The  king  was  bent  on  securing 
the  good  will  of  the  Quaker  leaders.    They  alone  amongst 
Protestants  demanded  religious  liberty  for  Catholics; 
they  alone  showed  them  charity.     Besides,  to  shew  kind- 
ness to  the  Quakers  gave  a  colour  to  the  king  s  profession 
that  he  was  for  general  toleration,  not  merely  tor  favour 
■  to  the  Catholics.     Whilst  James  IL  was  king  there- 
fore Penn  exerted  great  influence  at  court.     Kiglitly  or 


62  William  Penn, 

wrongly  he  believed  that  James  and  some  of  his  friends, 
notably  the  duke  of  Buckingham,  were  disposed  to 
labour  heartily  for  liberty  of  conscience.  His  friend 
Barclay  had  the  same  confidence  as  regards  the  king. 
It  is  easy  for  us  to  be  wise  after  tlie  event,  and  to  believe 
that  in  all  this  James  was  scheming  for  Catholic  ascen- 
dancy ;  but  that  must  not  prevent  our  giving  Penn 
credit  for  good  faith.  Penn  used  his  utmost  influence 
to  strengthen  this  disposition.  In  1686,  when  on  a 
"religious  visit"  to  Holland,  he  undertook  a  commission 
from  the  king  to  the  Prince  of  Orange  to  induce  him  to 
favour  a  general  toleration  of  religious  opinions  in  Eng- 
land, and  the  removal  of  all  tests.  This  commission 
brought  him  into  collision  with  Burnett,  who  was  at  the 
same  court  pleading  for  toleration  but  for  retaining  tests. 
Their  intercourse  left  such  a  bitterness  in  the  mind  of 
Burnett  that  he  can  never  mention  Penn  but  with  acri- 
mony. 

For  this  attendance  at  court  he  had  to  pay  the  penalty 
of  being  suspected  a  Papist.  At  his  very  first  public 
discussion  with  Vincent,  the  nickname  Jesuit  had  been 
given  him  and  had  stuck  to  him  ever  after.  The  Quakers 
were  many  of  them  branded  with  the  same  opprobrious 
name.  In  the  case  of  Barclay,  there  w^as  his  early 
training  and  boyish  conversion  to  Romanism,  and  the 
fiict  that  many  of  his  family  were  Catholics,  to  give 
plausibility  to  the  charge.  As  to  the  body  at  large,  "it 
was  believed  that  the  doctrine  of  the  inner  light  was 
taught  by  Jesuit,  and  that  a  Franciscan  friar  had  said  no 
churches  came  so  near  his  own  as  the  Quakers."*  The 
Friends  could  not  accept  the  ordinary  teaching  of  the 

*  Penn  himself  writes  "There  is  a  people  called  'the  silent*  or 
'people  of  rest'  in  Italy,  at  Naples  and  at  Rome  itself,  that  come  near 
Friends;  an  inward  people  from  all  ceremonies  and  self-worship,  [he 
means  worship  unprompted  and  unaided  by  the  Holy  Spirit,]  seekers, 
the  Pope  and  two  cardinals  favour  them.  A  poor  Spanish  Friar,  called 
Molino,  is  the  first  of  them.  A  thousand  in  Naples  it  is  thought." — 
Dr.  Stoughton's  Life,  p.  228. 


The  Founder  of  Pennsylvania,  63 

supremacy  of  the  Bible  as  a  rule  of  faith,  and  sometimes 
on  this  point  their  destructive  criticism  was  welcome  to 
Catholics  but  galling  to  Protestants.  Then  they  could 
not  take  the  oath  of  allegiance  and  supremacy.  So  the 
popular  charge  was  not  without  some  plausible  though 
utterly  delusive  pretexts. 

Now  the  impression  that  Penn  was  a  Jesuit  at  heart,  in 
spite  of  his  Quaker  dress  and  profession,  gained  ground 
fast.  Tillotson  had  his  fears  that  the  charge  was  true, 
and  said  so;  but  on  Penn  assuring  him  that  there  was 
no  truth  in  the  charge,  he  fully  and  honourably  apolo- 
gised. But  for  long  the  suspicion  clung  to  Penn  and 
would  not  be  cast  off.  That  he  was  determined  in  ali 
things  to  keep  a  clear  conscience  at  all  costs  is  manifest 
from  his  conduct  in  connection  with  James'  efforts  to 
secure  Magdalen  College,  Oxford,  for  one  of  his  tools. 
Penn  had  several  times  before  strained  his  favour  with 
the  king  to  the  last  point  of  endurance,  until  in  one 
instance  the  king  threatened  to  turn  him  out  of  the 
room.  In  this  case  he  wrote  a  letter  so  bold  and  un- 
compromising as  to  fill  us  with  amazement.  He  calls 
the  act  one  which  could  not  in  justice  be  defended. 
Such  mandates  as  the  king  addressed  to  the  fellows  he 
calls  a  force  to  conscience  and  not  very  agreeable  to  his 
other  gracious  indulgences.  Yet  because  in  this  matter 
Penn  at  first,  before  he  fully  understood  the  case,  thought 
some  concessions  might  be  made  by  the  College,  Ma- 
caulay  charges  him  with  simony  of  the  very  worst  kind. 
The  only  other  ground  for  such  a  charge  is  the  jesting 
remark  of  Penn  to  the  deputation  that  waited  on  him 
at  Windsor.  ''If  the  Bishop  of  Oxford  die,  Dr.  Hough 
may  be  made  bishop.  What  think  you  of  that,  gentle- 
men?" This  might  have  been  understood  as  a  hint 
that,  if  Dr.  Hough  would  withdraw  his  opposition,  it 
might  be  better  for  him,  if  it  had  not  been  for  Dr. 
HougKs  own  words.  But  whatever  Penn  may  have  said 
in  jest  (possibly  not  wisely)  we  should  remember  that 


64  William  Penn^ 

Dr.  Hough  after  the  interview  thanked  God  that  he  did 
not  hint  at  a  compromise. 

Penn  had  already  used  his  influence  with  the  king  in 
favour  of  John  Locke.  On  his  return  from  Holland, 
he  obtained  a  pardon  for  *'  such  exiled  Presbyterians  as 
were  not  guilty  of  treason."  One  of  these  was  Sir  Robert 
Stuart,  of  Coltness,  who  on  returning  home  found  his 
estates  in  the  hands  of  James,  Earl  of  Arran.  The  two 
friends  met  in  London,  and  Penn  congratulated  the 
restored  exile.  "  Ah !  Mr.  Penn,  Arran  has  got  my 
estate,  and  I  fear  my  situation  is  about  to  be  now  worse 
than  ever.''  "What  dost  thou  say?"  exclaimed  Penn, 
"  thou  surprises  and  grievest  me  exceedingly.  Come  to 
my  house  to-morrow,  and  I  will  set  matters  right."  Penn 
at  once  sought  the  Earl  of  Arran.  "  What  is  this,  friend 
James,  that  I  hear  of  thee  ?  Thou  hast  taken  possession 
of  Coltness'  estate.  Thou  knowest  that  it  is  not  thine ^ 
The  Earl  replied,  "  That  estate  I  paid  a  great  price  for. 
I  received  no  other  reward  for  my  expensive  and  trou- 
blesome embassy  to  France  except  this  estate,  and  I  am 
certainly  much  out  of  pocket  by  the  bargain."  ^'  All 
very  well,  friend  James,  but  of  this  assure  thyself,  that 
if  thou  dost  not  give  this  moment  an  order  on  thy  cham- 
berlain for  £100  to  Coltness,  to  carry  him  down  to  his 
native  country,  and  £100  to  subsist  on  till  matters  are 
adjusted,  I  will  make  it  as  many  thousands  out  of  thy 
way  with  the  king."  The  earl  complied,  and  after  the 
Revolution  Coltness  recovered  his  estate.  The  earl  had 
to  refund  all  the  rents  he  had  received,  less  by  the  £300 
he  had  advanced.  This  may  be  justice,  but  it  was  car- 
ried out  in  rather  high-handed  fashion. 

At  the  Yearly  Meeting  in  May,  1687,  the  Quakers 
at  Penn's  instance  expressed  their  gratitude  to  the  king 
for  the  declaration  of  liberty  of  conscience  for  England 
which  he  had  issued  in  the  previous  month.  Mindful 
however  of  the  strain  of  royal  power  by  which  the  re- 
lief was  obtained,  they  inserted  in  the  address  this  sig- 


The  Founder  of  Pennsylvania,  65 

nificant  clause : — "  We  hope  the  good  effects  thereof  for 
the  peace,  trade,  and  prosperity  of  the  Kingdom  will 
produce  such  a  concurrence  from  the  Parliament  as  may 
secure  it  to  our  posterity  in  after  times."  Tlie  Knig  in 
Iiis  reply  to  the  deputation  who  presented  the  address, 
said  he  hoped  before  he  died  to  settle  it  so  that  after 
ages  shall  have  no  reason  to  alter  it. 

Events  now  rapidly  developed  the  Revolution  of 
1688.  Penn  had  enjoyed  the  favour  of  James,  and  had 
felt  for  him  some  real  regard  in  spite  of  his  faults.  So 
when  William  became  King,  his  position  was  difficult 
in  the  extreme.  He  met  the  danger  with  characteristic 
truthfulness  and  openness.  In  his  maxims,  he  says, 
"  Nothing  needs  a  trick,  but  a  trick,  sincerity  loathes 
one/'  So  he  now  acted.  He  avowed  his  past  relations 
to  the  dethroned  Monarch.  He  did  not  pretend  to 
have  changed,  but  he  should  accept  the  result  of  events, 
and  certainly  could  not  conscientiously  plot  against 
the  Government.  He  was  several  times  arrested  and 
examined,  but  his  perfect  innocence  was  always  clearly 
established.  It  might  be  proved  by  an  intercepted  let- 
ter that  James  had  written  to  him,  but  he  answered  that 
he  could  not  prevent  that ;  it  did  not  prove  that  he  had 
treasonable  designs.  William,  who  had  been  favourably 
impressed  by  him  at  the  Hague,  believed  his  assertions. 

In  1689,  he  had  the  joy  of  seeing  his  labours  crowned 
by  the  passing  of  the  Act  of  Toleration.  For  this  he 
had  toiled  and  suffered,  written  books  and  held  confer- 
ences. Now  the  end  w^as  gained,  and  his  friends  and 
other  Dissenters  might  worship  God  in  peace.  Yet 
strange  to  say,  from  this  time  the  number  of  Quakers  so 
far  from  increasing,  diminished.  They  had  thriven  in 
adversity,  in  prosperity  they  declined.  But  probably 
one  great  reason  was  that  quietism  overspread  the  Soci- 
ety, and  its  aggressive  efforts  languished.  Its  members 
continued  faithful  to  their  "testimonies,"  but  became 
sadly   careless   about  the  unconverted    around  them. 


66  William  Fenn, 

Their  grandest  evangelist,  Fox,  was  their  strongest  bul- 
wark against  the  quietistic  spirit.  He  not  only  worked 
indefatigably  himself,  but  was  very  successful  in  stirring 
up  and  directing  others.  In  1690,  he  was  called  to  his 
rest.  Penn  hovered  around  his  dying  bed,  and  when  all 
over,  he  sent  the  news  to  Fox's  widow  in  a  letter  full  of 
warm  sympathy  and  generous  appreciation  of  his  leader, 
or  *^  honourable  elder,"  as  Friends  preferred  to  call  him. 
In  spite  of  Fox's  very  noticeable  imperfections,  none 
could  appreciate  better  than  Penn  his  many  excellencies 
and  his  energetic  and  noble-spirited  labours.  Only  a 
few  weeks  before,  Robert  Barclay  was  laid  to  rest  in  his 
own  grounds  at  Ury.  As  a  gentleman  and  a  scholar, 
no  doubt  there  were  points  of  sympathy  between  him 
and  Penn  which  did  not  link  Fox  and  Penn.  But  in 
aggressive  energy,  in  evangelistic  labours,  and  in  entire 
freedom  from  the  taint  of  quietism.  Fox  was  much  more 
after  Penn's  own  heart  than  was  Barclay.  He  edited 
Fox's  journal  and  Barclay's  works,  supplying  each  with 
an  elaborate  preface. 

During  the  next  four  years,  he  was  mostly  "  in  retire- 
ment" in  private  lodgings,  in  London,  to  avoid  the 
warrants  issued  against  him  at  the  instance  of  an 
infamous  informer,  named  Fuller.  This  man  was  after- 
wards denounced  by  Parliament  as  a  notorious  cheat 
and  impostor.  Yet,  it  is  evident  that  he  w^as  really 
dangerous,  for  one  of  his  victims  was  actually  executed. 
So  Penn  deemed  it  wisest  to  live  in  privacy  till  the  storm 
blew  over.  But  he  was  far  from  idle.  Besides  the  work 
already  mentioned,  he  wrote  his  famous  *^  Maxims  "  and 
other  books.  Other  calamities  befel  him  one  after 
another,  until  his  condition  was  indeed  forlorn.  The 
King  deprived  him  of  the  government  of  Pennsylvania. 
Boguish  agents  robbed  and  defrauded  him,  until  neither 
his  colony  nor  his  Irish  estates  yielded  him  anything. 
He  was  reduced  to  such  straits,  that  when  once  he 
thought   of  going   to    Pennsylvania   he   had   not   the 


The*  Founder  of  Pennsylvania,  67 

means.  Friends  looked  coldly  on  him,  in  spite  of  his 
pathetic  appeal  to  them  not  to  forsake  him  in  his  hour 
of  need.  To  fill  up  the  bitter  cup,  in  1693  he  lost  his 
wife,  the  joy  and  consolation  of  his  days  of  trial,  the 
constant,  indefatigable,  and  undaunted  sharer  of  his 
labours.  He  had  the  melancholy  knowledge  that  her 
end  was  hastened  by  her  taking  to  heart  her  husband's 
crushing  cares  and  unmerited  ill-usage. 

The  coolness  of  the  Quakers  needs  explanation.  There 
was  then,  as  now,  a  strong  feeling  amongst  some  religious 
people  against  Christian  men  taking  an  active  part  in 
public  affairs.  Penn  was  too  strong  a  man  to  yield  to 
it,  but  it  caused  him  much  trouble  and  suffering.  And 
now  that  AVilliam  reigned,  and  that  Penn's  position, 
instead  of  being  a  help  and  a  protection  to  Friends, 
caused  them  to  be  suspected  of  disloyalty,  this  feeling 
was  intensified.  George  Fox's  son-in-law,  Thomas 
Lower,  even  sketched  a  form  of  apology,  which  Penn 
was  to  sign  to  satisfy  the  weaker  brethren.  Penn  once 
joined  some  Friends  in  Pennsylvania  when  they  had 
given  him  up,  supposing  that  opposing  winds  and  tide 
made  his  coming  impossible.  When  they  expressed 
their  astonishment  at  seeing  him  under  the  circum- 
stances, he  answered  with  that  ready  pleasantry  which 
ever  characterised  him,  "I  have  been  sailing  against 
wind  and  tide  all  my  life." 

But,  with  sublime  Christian  heroism,  he  accepted  his 
lot.  He  strengthened  himself  by  much  waiting  on  God, 
and  by  such  intercourse  with  the  best  spirits  around  him 
as  circumstances  permitted.  In  his  Maxims  we  have 
not  only  whatever  of  his  own  prudence  could  be  crys- 
tallised ;  we  have  also  clear  evidence  of  his  own  habit 
of  looking  at  earthly  things  in  heavenly  light,  and  of 
endeavouring  to  discover  their  spiritual  meaning  and  use. 

At  last,  in  God's  mercy,  the  tide  turned.  The  night 
had  been  very  dark,  but  the  tardy  dawn  came  at  length, 
and  ushered  in  a  bright  though  not  a  cloudless  day. 


68  William  Penn,       • 

Cruelly  deserted  by  tlie  colonists,  for  wnom  lie  had  done 
and  suflfered  so  much,  he  found  gratitude  amongst 
"  worldly  "  statesmen  and  courtiers.  The  Earl  of  Roch- 
ester, Lord  Somers,  and  others  took  the  case  in  hand. 
He  asked  them  to  gain  him  a  full  and  public  hearing 
before  the  King  and  Council.  His  defence  was  com- 
pletely successful.  The  charges  against  him  were 
quashed.  It  was  proved  that  he  had  done  nothing  to 
forfeit  his  patent,  and  was  restored  to  his  government 
and  proprietary.  This  consolation  came  to  him  at  a 
time  when  it  was  greatly  needed.  He  had  lost  his  wife, 
and  now  his  favorite  son,  Springett,  was  slowly  dying 
of  consumption. 

We  must  not  pass  by  the  death  of  his  wife  so  briefly. 
No  doubt,  the  sad  event  was  hastened  by  her  wifely 
sympathy  with  her  husband  in  his  great  troubles.  Yet 
she  had  the  happiness  of  seeing  the  bulk  of  them 
removed  before  she  died.  ^^  She  quietly  expired,"  says 
Penn,  "  in  my  arms,  her  head  upon  my  bosom,  with  a 
sensible  and  devout  resignation  of  her  soul  to  Almighty 
God.  I  hope  I  may  say  she  was  a  public  as  well  as 
private  loss,  for  she  was  not  only  an  excellent  wife  and 
mother,  but  an  entire  and  constant  friend,  of  a  more  than 
common  capacity,  and  greater  modesty  and  humility, 
yet  most  equal  and  undaunted  in  danger."  Their 
wedded  life  had  been  a  beautiful  blending  of  romantic 
passion  with  sober  Christian  usefulness.  Religion,  and 
culture,  and  practical  philanthropy  had  gone  hand-in- 
hand  in  their  social  life. 

Whilst  speaking  of  this  bitter  cross,  it  will  be  well  to 
anticipate  a  little,  and  record  the  death  of  his  favorite 
son,  Springett.  This  noble  and  gifted  youth  died  of 
consumption.  Penn  did  all  that  a  father's  love  could 
suggest,  all  that  personal  attention  could  do  to  lengthen 
his  days.  But  the  end,  though  slow  in  its  approach, 
was  yet  too  sure,  and  the  darling  boy  expired  in  his 
father's  arms  early  in  1696. 


The^  Founder  of  Pennsylvania,  69 

The  younger  son,  William,  was  of  a  very  different 
stamp.  Cavalier  grace,  and  sensuousness  which  degene- 
rated into  sensuality,  marked  his  character.  Martial  and 
generous  in  disposition,  with  no  mean  capacity  for 
business,  he  early  shewed  a  tendency  to  idle  frivolous- 
ness  and  then  to  gross  indulgence,  which  caused  his 
father  the  keenest  pain.  The  refined  enjoyments  of  his 
home  were  not  to  his  taste,  so  he  sought  in  foreign  cities 
the  worst  indulgences  they  could  afford.  And  when  his 
father  was  far  away  in  Pennsylvania,  he  launched  out 
into  riot  and  excesses  which  filled  that  father's  heart 
with  shame  and  dismay. 

Early  in  1696,  William  Penn  married  as  his  second 
wife  Hannah  Callowhill  of  Bristol,  a  woman  of  great 
energy  and  ability.  She  was  an  admirable  helper  in 
all  good  works. 

For  six  years  after  his  restoration  to  his  rights,  Penn 
was  content  to  leave  Pennsylvania  in  the  hands  of  his 
cousin,  Colonel  Markham.  His  principal  employments 
then  were  literary  and  ministerial. 

In  1694,  we  find  him  using  his  new-found  liberty  to 
preach  in  the  West  of  England.  His  standing  in  the 
Society  of  Friends  had  been  re-assured ;  the  usual  certi- 
ficate given  by  the  brethren  to  all  their  preachers  who 
travel,  stating  that  he  was  a  "minister  in  unity  and 
good  esteem  among  us,"  could  be  freely  given,  and  he 
visited  his  brethren  with  comfort  and  acceptance.  He 
travelled,  therefore,  in  the  Western  counties,  "  having 
meetings  almost  daily  in  the  most  considerable  towns 
and  other  places  in  those  counties,  to  which  the  people 
flocked  abundantly;  and  his  testimony  to  the  truth 
answering  to  that  of  God  in  their  consciences  was 
assented  to  by  many."  We  are  told  that  the  Mayors  of 
these  towns  generally  consented  to  their  having  the 
Town  Halls  for  their  meetings,  "  for  the  respect  they 
had  for  him,  few  places  else  being  sufficient  to  hold  the 
meetings."      Eeturning  to   London,   he   had   a   more 


70  William  Penn, 

painful  duty  to  perform,  which   the  following  extract 
from  a  contemporary  letter  describes. 
Henry  Goulding,  of  London,  to  Robert  Barclay,  junr., 

28th  of  12th  mo.,  1694. 

Being  now  a  writing,  I  think  it  not  unfit  to  acquaint 
thee  in  a  brief  hint  what  passed  at  Eatcliff  meeting,  last 
First-day  (Sunday)  week,  where  was  William  Penn, 
John  Vaughton,  and  George  Keith.  The  latter  having 
had  no  time  till  the  breaking  up  of  the  meeting,  he  then 
desired  to  be  heard.  Friends  all  stayed.  After  a  short 
appologie,  he  fell  a  reflecting  on  the  manner  of  John 
Vaughton's  going  to  prayer,  calling  it  a  hasty  sacrifice, 
comparing  to  Saul's.  Then  he  fell  upon  doctrinall 
points,  reflecting  on  our  unsoundness,  particularly  the 
epistle  of  John  i.  7  ;  saying  that  the  blood  there  men- 
tioned was  by  us  preacht  only  misticall,  whereas,  he 
affirmed,  it  had  no  such  signification,  neither  did  any 
there  say  to  the  contrary.  In  short,  the  tendency  of  all 
he  said  was  to  expose  Friends  as  unsound.  'Twas  a 
great  and  mixt  meeting.  William  Penn  grew  uneasy; 
after  about  a  quarter-of-an-hour,  he  stood  up,  saying  to 
this  purpose, '  In  the  name  of  the  Lord,  he  was  concerned 
to  sound  the  truth  over  the  head  of  this  apostate  and 
common  opposer.'  After  a  few  words,  George  Keith  was 
silent.  William  Penn  opened  to  the  people  our  belief 
of  the  virtue  and  efficacy  of  the  blessed  blood  shed  on 
the  Cross ;  and  also  shewed  the  people  the  reason  why 
we  did  not  so  frequently  press  Christ's  death  and  suffer- 
ings as  in  the  Apostles'  days,  they  being  concerned 
among  such  as  believed  not  his  outward  coming,  but 
among  Christiandom  was  the  notion  generally  held,  but 
that  of  the  inward  denied  and  opposed.  When  he  had 
done,  George  Keith  would  be  speaking,  but  Friends 
went  away,  and  left  him  in  a  great  anger  and  quarrell." 

In  Barclay's  *^  Inner  Life,  &c.,"  it  is  rightly  said  that 
Keith's  expulsion  was  not  for  unsound  doctrine,  though 
he  charged  the  brethren  with  being  unsound,  but  for 


The  Founder  of  Pennsylvania,  71 

contempt  of  authority.  He  tried  to  gather  a  congrega- 
tion in  London,  but  his  following  seems  to  have  very 
soon  dwindled,  for  a  letter  to  Kobert  Barclay,  junr., 
dated  London,  22nd  of  December,  169G,  after  speaknig 
of  the  fierce  counterfires  of  pamphlets  concerning  his 
controversy,  says  ''  Last  Fifth-day  (Thursday)  George 
Keith  had  but  10  or  12  at  his  meeting.  His  show  is 
much  over.  But  his  enmity  remains.  Oh,  that  he 
might  see  his  declension,  and  repent  of  the  evil  he  hath 
done,  if  it  be  the  Lord's  will.'' 

George  Keith  had  been  Penn's  fellow-labourer  and 
fellow-sufiPerer.  To  see  him  now  attacking  his  old 
friends,  and  manifesting  such  a  bitter  and  factious  spirit, 
was  most  painful.  In  1696,  after  Keith  was  disowned 
by  the  Society  Penn  endeavoured  to  neutralize  the  effect 
of  his  misrepresentations  by  a  work  entitled  "More 
work  for  George  Keith."  In  this,  he  reproduces  from 
Keith's  former  publications  abundant  replies  to  his 
present  statements.  There  is  ample  proof  that,  as  in 
Naylor's  case,  Friends  clung  lovingly  to  the  misguided 
man  to  the  very  last/^  [For  his  after  confession  of  his 
fault  see  sketch  of  Barclay.] 

*To  this  period  belongs  also  the  following  letter,  inserted  as  a  speci- 
men of  Penn's  familiar  correspondence  with  his  brethren.  The  three 
or  four  months  service,  to  which  he  refers,  is  the  journey  in  the  West, 
already  spoken  of. 

W.  Penn  to  R.  B.,  junr. 

London,  the  7th  of  the  12th  mo.,  1694. 
Dear  and  well-beloved  Friend, 

My  heart  is  much  affected  with  the  Lord's  goodness  to  thee  and  thy 
dear  relations,  that  he  has  remembered  you,  among  the  many  ni 
Israel,  whom  this  day  he  is  visiting  with  his  loving  power  and  spring 
of  life,  so  that  they  had  have  sitten  dry  and  barren,  are  now  blossonnng 
as  a  rose  and  bringing  forth  to  the  praises  of  Him  that  has  called 
them.  Wherefore,  dear  Robert,  let  thine  eye  be  above  the  world  and 
the  comforts  that  fade,  to  the  unfading  glory,  and  keep  close  to  the 
Lord,  that  thou  mayest  come  through  openings  and  visions  to 
possessions,  and  like  a  good  souldler  encounter  the  enemy  in  his 
appearances  as  well  to  ensnare  by  the  lawful  as  the  unlawful  things ; 
and  approve  thy  heart  to  the  Lord  in  the  way  of  the  Cross  and  daily 
dying  and  living.  O!  great  is  the  mystery  of  godliness,  but  the  grace 
is  sufficient !    I  rejoice  at  Peter  Gardiner's  good  service ;  the  Lord  will 


72  William  Penn, 

It  has  ever  been  a  custom  of  the  Quakers  to  seek  the 
presence  of  the  great  and  the  powerful,  not  for  personal 
advantages,  but  in  order  to  urge  on  them  the  claims  of 
religion,  and  the  opportunities  and  responsibilities  of 
their  position.  In  many  instances,  the  results  of  these 
interviews  speak  for  themselves,  but  as  they  justly  hold, 
duty  does  not  depend  on  results.  In  such  a  spirit, 
William  Penn  sought  Peter  the  Great,  in  1696,  when 
he  was  working  as  a  shipwright,  at  Greenwich.  The 
young  Czar  asked  many  questions  about  the  Friends  and 
their  views.  It  is  amusing  to  find  him  asking  Thomas 
Story  of  what  use  would  they  be  to  any  kingdom  if  they 
would  not  fight.  That  he  was  more  than  amused  by 
the  peculiar  views  and  manners  of  the  Friends,  is  evident 
from  his  remark  after  a  sermon  preached  by  a  Friend 
in  Denmark,  that  whoever  could  live  according  to  such 
doctrines,  would  be  happy. 

Penn  made  a  second,  and  as  it  proved,  a  final  voyage 
to  America,  in  1699.  He  intended  to  settle  there  with 
his  wife  and  family,  and  made  his  arrangements  accord- 
ingly. But  events  were  too  strong  for  him,  and  he 
returned  in  about  two  years,  and  never  again  crossed  the 
Atlantic.  It  is  certain,  however,  that  even  after  this,  he 
intended  to  return  and  spend  the  rest  of  his  days  in  the 
colony.  In  a  letter  written  three  years  afterwards,  he 
said,  "Had  you  settled  a  reasonable  revenue,  I  would 
have  returned  and  laid  my  bones  among  you,  and  my 
wife's,  too,  after  her  mother's  death." 

Yet,  in  this  short  time,  he  had  done  much  for  Penn- 
sylvania.    Bills  against  piracy  and  smuggling,  and  for 

work  when,  how,  and  hy  whom  He  will.  I  have  had  three  or  four 
months  sore  travel  with  blessed  success;  blessed  be  His  Name.  .  . 
Dear  Kobert,  in  the  love  of  the  precious  truth,  in  which  I  desire  thou 
maist  grow  up  to  fill  thy  dear  and  honorable  father's  place,  I  bid  thee 
farewell.    I  am, 

Thy  reall  and  affectionate  friend, 

William  Penn. 
P.  S. — My  journey  for  Ireland  will  not  be  soon,  as  I  hoped,  but  shall 
inform  thee.    Vale. 


The  Founder  of  Pennsylvania,  73 

the  just  treatment  of  negroes,  had  been  passed ;  better 
arrangements  for  the  health  and  improvement  of  Phila- 
delphTa  had  been  made,  and  a  new  Charter  or  frame  of 
Government,  and  a  just  system  of  taxation  had  been  intro- 
duced, the  expense  of  governing  the  Province  having, 
hitherto,  fallen  on  the  Governor.  Even  now,  no  provi- 
sion was  made  for  his  claims  as  proprietor.  Treaties  were 
made  with  the  Susquehannah  and  other  tribes  of  Indians ; 
and  finally,  just  on  the  eve  of  the  Governor's  departure, 
Philadelphia  was  incorporated.  Many  minor  acts  were 
passed,  some  of  them  curiously  illustrating  the  colonists' 
ideas  of  a  paternal  and  religious  government.  ^  Not  only 
were  sins  against  purity  and  honesty  to  be  punished,  but, 
amongst  others,  bills  were  passed  on  the  following  mat- 
ters :  the  spreading  of  false  news,  the  names  of  the  days 
and  months  of  the  year,  to  prevent  cursing  and  swear- 
ing, against  scolding,  for  the  dimensions  of  casks,  and 
true  packing  of  meat,  against  drunkenness  and  drinking 
healths,  and  against  selling  rum  to  the  Indians.  This 
much  was  accomplished  by  the  Assembly;  probably, 
more  would  have  been  done,  but  for  abounding  jealousies. 
The  Province  and  the  other  Territories  (the  districts 
purchased  from  the  Duke  of  York)  were  jealous  of  each 
other,  and  both  were  jealous  of  the  Governor. 

In  July,  1701,  Penn  received  a  communication  from 
the  king,\vl>ich  sorely  puzzled  him.  It  demanded  that 
the  American  proprietaries  should  unite  for  the  defence 
of  the  Colonies,  and  that  Pennsylvania  should  contribute 
£350  for  the  defence  of  the  New  York  frontier.  Apostle 
of  peace  though  he  was,  he  could  do  no  otherwise  than 
lay  the  letter  before  the  Assembly.  That  body  delayed 
and  finessed,  and  finally,  saying  nothing  of  peace  prin- 
ciples, pleaded  their  poverty  as  a  reason  for  postponing 
the  further  consideration  of  the  matter,  until  it  w^as  more 
urgent.  Thus,  this  question  of  peace,  which  so  long 
divided  Pennsylvania,  was  for  the  present  shelved.  But 
it  is  the  boast  of  Friends  that  for  70  years  Pennsylvania 


74  '      William  Fenn, 

had  no  army,  and  tliougli  so  near  botli  Indians  and 
Frenchmen,  suffered  nothing  through  the  lack  of  one. 
That  State  "subsisted  in  the  midst  of  six  Indian  nations," 
says  Okhnixon,  "  without  so  much  as  a  militia  for  her 
defence.  Whatever  the  quarrels  of  the  Pennsylvanian 
Indians  were  with  others,  they  uniformly  respected  and 
held  as  it  were  sacred,  the  territories  of  William  Penn. 
The  Pennsylvanians  never  lost  man,  woman,  or  child  by 
them,  which  neither  the  colony  of  Maryland,  nor  that 
of  Virginia  could  say,  no  more  than  the  great  colony  of 
New  England."  To  complete  the  argument  for  non- 
resistance,  see  what  occurred  when  Pennsylvania  got  an 
army.  *'  From  that  hour  the  Pennsylvanians  transferred 
their  confidence  in  Christian  principles  to  a  confidence 
in  their  arms ;  and  from  that  hour  to  the  present  they 
have  been  subject  to  war."  (Dymond's  Essays,  4th 
edition,  p.  192.) 

But  it  must  not  be  supposed  that  the  refusal  to  fight 
meant  either  unwillingness  or  inability  to  use  moral 
means  for  self-protection.  In  1701,  Penn  heard  of  a 
riot  in  East  Jersey,  and  set  off  at  once  with  some  friends 
to  quell  it.  It  was  put  down  before  he  reached  the  spot, 
but  gave  him  occasion  fully  to  state  his  views.  "  If 
lenitives  would  not  do,  coercives  should  be  tried.  The 
leaders  should  be  eyed,  and  some  should  be  forced  to 
declare  them  by  the  rigour  of  the  law ;  and  those  who 
were  found  to  be  such  should  bear  the  burden  of  such 
sedition,  which  would  be  the  best  way  to  behead  the 
body  without  danger." 

Amidst  all  this  care  and  work,  Penn  found  time  to 
make  preaching  tours  in  Pennsylvania,  New  Jersey  and 
Maryland.  He  and  his  family  won  a  warm  place  in  the 
hearts  of  the  Friends  here,  as  well  as  elsewhere.  He  might 
have  a  large  and  handsome  house  at  Pennsbury,  and  his 
style  of  living  might  be  superior  to  that  of  his  neigh- 
bours ;  but  he  could  pick  up  a  bare-legged  Quaker  girl 
and  give  her  a  ride  behind  him  to  '^  meeting,"  and  he 


The  Founder  of  Pennsylvania.  75 

had  a  kindly  word  and  pleasantry  for  the  poor  as  much 
as  for  the  rich.  "  The  Governor  is  our  pater  patriae," 
writes  one  of  the  Colonists,  "  and  his  worth  is  no  new 
thing  to  us.     His  excellent  wife  is  beloved  of  all." 

As  l\Minsylvania  was  the  birthplace  of  Abolition,  the 
German  Friends  at  Germantown  first  raising  the  ques- 
tion, it  is  interesting  to  see  what  Penn  did  in  the  matter. 
He  passed  a  Bill  for  regulating  the  trial  and  punishment 
of  negro  wrong-doers.  But  he  wished  to  go  further, 
and  proposed  that  negro  marriages  should  be  legal,  and 
that  the  rights  of  negro-women  should  be  secured  by 
hiAV ;  but  the  Assembly  threw  out  these  Bills.  In  1696 
the  Philadelphia  Yearly  Meeting  had  resolved  that 
buying,  selling,  and  holding  slaves  was  contrary  to  the 
teachings  of  Christianity.  Penn  followed  up  this  reso- 
lution by  urging  on  the  Society  of  Friends  in  Pennsyl- 
vania the  recognition  of  the  spiritual  claims  of  negroes. 
Henceforth,  until  the  Society  insisted  on  its  members 
liberating  their  slaves,  they  were  taught  the  Scriptures, 
and  encouraged  to  attend  divine  worship. 

Penn  arrived  at  Portsmouth,  in  the  middle  of  Decem- 
ber, 1701,  after  a  voyage  of  about  six  weeks.  The  chief 
business  that  called  him  home,  was  the  scheme  of  William 
III.  for  amalgamating  all  the  American  provinces  as 
regal  Governments.  To  his  intense  relief^  that  scheme 
was  dropped/  Soon  after  this,  the  king  died,  and  Queen 
Anne,  the  daughter  of  Penn's  friend  and  guardian,  James 
IL,  ascended  the  throne.  He  once  more  enjoyed  royal 
favour  in  a  marked  degree.  He  was  chosen  to  present 
to  the  Queen  the  Quaker  address,  thanking  her  for 
promising  to  maintain  the  Act  of  Toleration.  After  the 
address  was  read,  "  Mr.  Penn,"  said  the  Queen,  "  I  am 
so  well  pleased  that  what  I  have  said  is  to  your  satisfac- 
tion, that  you  and  your  Friends  may  be  assured  of  my 
protection." 

Of  the  remaining  years  of  Penn\s  life,  we  have  very 
imperfect  accounts.     He  edited  the  works  of  two  Quaker 


76  William  Penny 

4 

ministers,  those  of  John  Whitehead  i:i  1704;  those  of 
John  Banks,  in  1711.  In  1709,  he  wrote  "  Some  account 
of  the  Life  and  Writings  of  Bulstrode  Whitlocke,  Esq.," 
the  famous  lawyer  and  stout  Puritan,  whom  he  had 
known  and  greatly  esteemed.  He  also  travelled  repeat- 
edly as  a  minister,  and  took  an  active  interest  in  the 
affairs  of  the  Quakers.  Thus,  in  1710,  Sir  D,  Dalrymple 
writes  to  R.  Barclay,  junr.,  who  had  written  to  him 
about  the  sufferings  of  Edinboro'  Friends: — "I  have 
written  fully  to  Mr.  Penn  by  this  post,  who  had  written 
to  me  upon  the  same  subject,  to  whom  I  refer  you.'*' 
Again,  in  1711,  he  with  others  waited  on  the  Duke  of 
Ormond  (whom  he  had  known  before  he  became  a 
Friend)  to  thank  him  for  the  kindness  which  he  had 
shewn  to  Friends  in  Ireland  during  his  Lord  Lieu- 
tenancy. 

Meantime  had  occurred  the  sad  troubles  with  his  late 
agent  Philip  Ford,  which  crippled  his  resources,  broke 
down  his  health,  and  even  at  one  time  made  him  a 
prisoner  in  the  Fleet  for  debt.  01dm ixon  states  the 
fact  thus : — *^  The  troubles  that  befel  Mr.  Penn  in  the 
latter  part  of  his  life  are  of  a  nature  too  private  to  have 
a  place  in  a  public  history.  He  trusted  an  ungrateful, 
unjust  agent  too  much  with  the  management  of  it;  and 
when  he  expected  to  have  been  thousands  of  pounds 
the  better,  found  himself  thousands  of  pounds  in  debt : 
insomuch  that  he  was  restrained  in  his  liberty  within 
the  privilege  of  the  Fleet  by  a  tedious  and  unsuccessful 
law  suit,  which  together  with  age,  broke  his  spirits,  not 
easy  to  be  broken,  and  rendered  himself  incapable  of 
business  and  society,  as  he  w^as  wont  to  have  been  in  the 
days  of  his  health  and  vigour  both  of  body  and  mind." 
The  story  is  a  very  sad  one.  Ford  was  a  Quaker  lawyer, 
and  undoubtedly  Penn  had  been  far  too  trustful  and 
careless  with  him.  He  had  even  borrowed  money  from 
him  on  the  security  of  his  colony.  Ford  repaid  his 
kindness  and  trust  by  cheating  him  out  of  thousands, 


Tlie  Founder  of  Pennsylvania,  77 

and  his  widow  and  son  went  farther,  and  tried  to  snatch 
the  colony  from  Penn's  grasp.  But  it  was  ruled  that 
"  it  would  not  be  decent  to  make  (jfovernment  ambula- 
tory," and  their  claim  was  not  allowed. 

The  trouble  thus  caused  resulted  in  Penn  having 
several  apoplectic  fits,  which  left  him  thoroughly  shat- 
tered. For  six  years  he  lingered  in  second  childhood, 
lovingly  nursed  by  his  wife.  The  best  account  of  his 
last  days  occurs  in  the  Journal  of  Thomas  Story,  a  dis- 
tinguished Quaker  minister,  a  scholar  and  a  naturalist, 
wdiom  he  had  made  the  first  recorder  of  Philadelphia. 

The  end  came  very  gently  and  peacefully.  After  the 
long  and  stormy  voyage,  the  vessel  came  into  harbour 
through  unwonted  calms  and  waters  almost  without  a 
ripple.  He  was  laid  in  his  grave  in  Jordan's  meeting- 
house beside  his  dearly  loved  Guli,  and  not  far  from  his 
mother  and  Isaac  Pennington.  Many  gathered  there 
to  pay  the  last  honours.  And  since  that  day,  the  spot 
hallowed  by  his  dust  has  been  a  well- visited  shrine, 
where  many  have  not  only  thought  admiringly  of  his 
deeds,  but  have  also  thanked  God  for  the  grace  that 
was  in  him. 

If  Macaulay  was  prejudiced  against  Penn,  his  testi- 
mony to  his  world-wide  fame  is  the  more  reliable.  We 
will  quote  it  as  it  stands.  "  Kival  nations  and  hostile 
sects  have  agreed  in  canonising  him.  England  is  proud 
of  his  name.  A  great  commonwealth  beyond  the  At- 
lantic regards  him  Avith  a  reverence  similar  to  that  which 
the  Athenians  felt  for  Theseus,  and  the  Romans  for 
Quirinus.  The  respected  society  of  which  he  was  a 
member  honours  him  as  an  apostle.  By  pious  men  of 
other  denominations  he  is  usually  regarded  as  a  bright 
pattern  of  Christian  virtue.  Meanwhile  admirers  of  a 
very  different  sort  have  sounded  his  praises.  The 
French  philosophers  of  the  eighteenth  century  pardoned 
what  they  regarded  as  his  superstitious  fancies  in  con- 
sideration of  his  contempt  for  priests,  and  of  his  cosmo- 


78  William  Fenn, 

polltan  benevolence,  impartially  extended  to  all  races 
and  to  all  creeds.  IJis  name  has  thus  become,  through- 
out all  civilised  countries,  a  synonym  for  probity  and 
philanthropy." 

",Nor  is  this  reputation  altogether  unmerited.  Penn 
was  without  doubt  a  man  of  eminent  virtues.  He  had 
a  strong  sense  of  religious  duty,  and  a  fervent  desire  to 
promote  the  happiness  of  mankind.  On  one  or  two 
points  of  high  importance  he  had  notions  more  correct 
than  were  in  his  day  common,  even  among  men  of  en- 
larged minds ;  and  as  the  proprietor  and  legislator  of  a 
province,  which,  being  almost  uninhabited  when  it  came 
into  his  possession,  afforded  a  clear  field  for  moral  ex- 
periments, he  had  the  rare  good  fortune  of  being  able 
to  carry  his  theories  into  practice  without  any  com- 
promise, and  yet  without  any  shock  to  existing  institu- 
tions. He  will  always  be  mentioned  with  honour  as 
the  founder  of  a  Colony,  who  did  not  in  his  dealings 
with  a  savage  people  abuse  the  strength  derived  from 
civilisation,  and  as  a  law-giver  who  in  an  age  of  perse- 
cution, made  religious  liberty  the  corner-stone  of  a 
polity." 

This  testimony  is  bare  justice,  indeed  it  needs  supple- 
menting. Macaulay  has  done  justice  to  his  fame,  but 
not  to  his  usefulness  or  to  his  beautiful  character.  For 
to  use  the  beautiful  figure  which  the  E-t.  Hon.  W.  E. 
Forster  employs,  "  like  as  the  citizens  of  Philadelphia 
are  even  now  building  the  streets  which  he  planned  on 
the  unpeopled  waste,  so  are  the  workmen  in  the  temple 
of  freedom  yet  labouring  at  the  design  which  he 
sketched  out."  And  in  the  work  they  have  not  only 
his  designs  to  assist  them,  but  the  inspiration  of  his 
noble  life  to  stimulate  them. 

The  story  of  Penn's  life,  so  noble  and  yet  so  sad  in 
many  parts,  has  touched  many  hearts.  *'  He  reminds 
me  of  Abraham  or  ^neas  more  than  any  one  else,"  says 
Professor  Seeley.    "  I  find  him,"  says  Tennyson,  (writing 


The  Founder  of  Pennsylvania,  79 

Mar.  orJ,  1882,  to  the  Historical  Society  of  Pennsyl- 
vania), no  comet  of  a  season,  but  the  fixed  light  of  a 
dark  and  graceless  age,  shining  into  the  present — a 
good  man  and  true."  In  Caroline  Fox's  "Memories  of 
Old  Friends"  we  read, — "He  (Ernest  de  Bunsen)'has 
been  translating  William  Penn's  life  into  German  and 
sent  a  copy  to  Humboldt,  from  whom  he  received  two 
charming  letters  about  it,  in  one  saying  that  he  has 
read  every  word,  and  that  the  contemplation  of  such  a 
life  has  contributed  to  the  peace  of  his  old  age." 

Such  testimonies  could  be  multiplied  indefinitely. 
The  character  and  life  that  inspire  such  feelings  need 
no  defence  and  no  eulogy. 


ROBEET  BARCLAY, 


THE 


APOLOGIST  OF  QUAKEEISM. 


81 


PEEFACE. 


This  sketch  was  outlined  as  a  companion  sketch  to  those 
of  Fox  and  Penn.  But  the  opportunity  of  embodying  in 
it  extracts  from  unpublished  letters  in  the  keeping  of  mem- 
bers of  the  Barclay  family,  (for  which  the  author  cannot  be 
too  grateful,)  led  to  its  being  enlarged  to  a  disproportionate 
size.  But  the  reader  will  not  regret  this,  when  he  finds 
himself  furnished  with  new  materials  throwing  light  on  a 
character  so  little  understood.  To  most  readers,  Barclay 
is  merely  a  name  ;  the  author  has  attempted  to  realise  the 
man  and  his  work,  as  far  as  the  still  very  imperfect  infor- 
mation will  allow. 


82 


EOBEKT  BAECLAY, 

THE 

APOLOGIST  OF  QUAKERISM. 


GEOEGE  FOX,  that  fervid  evangelist  wlio  anticipa- 
ted Wesley  in  claiming  the  whole  world  as  his  parish, 
visited  Scotland  only  once.  This  was  in  1657.  But 
some  years  previously,  several  Quaker  ministers,  includ- 
ing two  lady-evangelists,  Catherine  Evans  and  Sarah 
Cheevers,  had  preached  "  the  truth  ''  there,  and  meetings 
had  been  gathered,  says  Sewel  the  Quaker  historian,  in 
Edinburgh,  Aberdeen,  and  other  places.  James  Naylor 
preached  in  Scotland  as  early  as  1651,  with  his  usual 
fervour  and  success.  But  no  church  of  professed 
"  Friends  "  was  formed  in  Aberdeen  until  1662,  wdien 
Alexander  Jaffray  sometime  j)rovost  of  Aberdeen,  one 
of  the  Scottish  Commissioners  to  King  Charles,  and  a 
member  of  CromwelFs  Parliament,  w^as  led  along  with 
others  to  a  full  and  open  acceptance  of  Quakerism  by 
William  Dewsbury.  The  number  of  the  names  was 
small,  but  they  were  men  and  women  wdiose  energy  and 
sterling  worth  made  them  noteworthy.  Their  decision 
may  be  measured  by  their  daring  the  contempt  so  pro- 
fusely accorded  the  "  Friends  ^'  by  the  orthodox  ;  *^  pos- 
sessed with  the  devil,  demented,  blasphemous  deniers  of 
the  true  Christ "  being  some  of  the  expressions  hurled  at 
them  by  the  neighbouring  pulpits.  In  1666,  they  were 
strengthened  by  the  accession  of  Colonel  David  Bar- 
clay, and  a  little  later  by  that  of  his  son,  Robert  Bar- 
clay, the  future  Apologist  of  Quakerism.  Fully  then 
was  the  expectation  of  George  Fox  realised,  of  which 

83 


84  Robert  Barclay, 

he  afterwards  told  Kobert  Barclay,  in  1675,  "As  soon 
as  ever  my  horse  set  his  foot  upon  the  land  of  the  Scot- 
tish nation,  the  infinite  sparkles  of  life  sparkled  about 
me ;  and  so  as  I  rid  with  divers  friends,  I  saw  the  seed 
of  the  seedsman  Christ  that  was  sown ;  but  abundance 
of  clods — foul  and  filthy  earth — was  above  it;  and  a 
great  winter  and  storms  and  tempests  of  work."  "  Thick 
cloddy  earth  of  hypocrisy  and  falseness  atop,"  says  the 
corresponding  passage  of  his  journal,  "  and  a  briary 
brambly  nature,  which  is  to  be  turned  up  with  God's 
Word,  and  ploughed  up  with  his  spiritual  plough,  before 
God^s  seed  brings  forth  heavenly  and  spiritual  fruit  to 
his  glory.  But  the  husbandman  is  to  wait  in  patience." 
David  Barclay  represented  an  ancient  and  honourable 
family,  supposed  to  be  a  branch  of  the  Berkeleys  in 
Gloucestershire.  He  was  a  lineal  descendant  of  Theo- 
bald de  Berkeley,  born  about  1110,  who  held  a  large 
estate  in  Kincardine,  and  was  conspicuous  in  the  court 
of  David  I.  In  the  15th  century,  Alexander  Berkeley 
began  to  spell  the  name  Barclay,  and  his  descendants 
followed  his  example.*  They  were  a  powerful,  some- 
times a  turbulent  race,  with  an  occasional  instance  of  a 
literary  or  scholarly  scion.  David  Barclay's  father 
having  wrecked  his  fortune  by  spendthrift  and  easy- 
going habits,  his  sons  had  to  shift  for  themselves. 
Three  of  them  died  before  their  father,  two  in  infancy, 
the  third,  James,  falling  at  the  battle  of  Philiphaugh, 
whilst  fighting  under  his  brother  David.  Of  the  two 
survivors,  the  younger,  Bobert,  became  a  Catholic  priest, 
and  flourished  in  Paris,  becoming  Bector  of  the  Scottish 
College  there.  Of  David,  the  elder  and  the  father  of 
the  subject  of  this  sketch,  we  must  speak  more  at  length. 

*  Of  the  father  of  this  Alexander  de  Barclay,  whose  name  was  David, 
we  read  that  he  was  the  "  ringleader  of  the  savage  barons  who  exag- 
gerated the  atrocities  of  a  reckless  age  by  actually  boiling  an  obnox- 
ious sherifi'  of  the  Mearns  in  a  cauldron,  and  then  '  suppin'  the  broo'." 
Yet  the  son  was  something  of  a  poet,  and  some  lines  full  of  good  advice, 
said  to  be  from  his  pen,  are  given  in  the  "  Short  Account  of  R.  Barclay." 


Tlie  Apologist  of  Quakerism.  85 

David  Barclay  was  born  at  Kirtoimhill,  in  1610. 
The  only  patrimony  he  got  from  his  father  was  a  good 
education  :  for  in  1633,  the  old  family  estates  were  sold 
to  pay  off  his  father's  debts.  Finding  that  he  had  to 
make  his  own  way  in  the  world,  with  all  the  energy  of 
his  race  he  "  flung  himself  into  the  saddle  of  opportunity 
as  a  soldier  of  fortune,"  and  rose  to  the  rank  of  major  in 
the  army  of  Gustavus  Adolphus,  specially  distinguishing 
himself  at  Lutzen.  Keturning  home  with  substantial 
gains  as  well  as  honours,  when  the  civil  war  broke  out 
he  became  a  colonel  in  the  Royal  Army.  He  fought 
under  Leslie  at  Philiphaugh,  and  effectively  assisted 
Middleton  in  holding  the  north,  until  Cromwell  removed 
him  from  command,  after  his  victory  at  Preston-pans. 
Then  he  retired  from  military  service,  bought  the  Ury 
estate,  and  with  his  wife  and  son  Robert  settled  there. 
He  had  contracted  an  advantageous  marriage  in  the 
spring  of  1648,  with  Catherine,  daughter  of  Sir  Robert 
Gordon,  of  Gordonstown.  The  father  was  the  second 
son  of  the  Earl  of  Sutherland  and  second  cousin  to 
James  I.  He  was  a  man  of  great  parts,  and  held  various 
high  offices  under  the  Crown.  After  his  marriage,  David 
Barclay  sat  in  Parliament  for  Sutherland,  and  then  for 
Angus  and  Kincardine.  He  used  his  influence  to  regain 
possession  of  his  Ury  estate  which  had  been  seized  by 
General  Monk,  and  to  befriend  other  gentlemen  who 
were  in  similar  trouble,  and  his  success  in  these  efforts 
made  him  very  popular.  Then  he  retired  into  private 
life.  In  1663,  he  lost  his  excellent  wife  when  Robert 
was  not  fifteen.  But  before  her  death,  she  took  one  step 
of  the  greatest  moment  to  Robert.  He  had  been  sent 
to  Paris,  to  finish  his  education  under  his  uncle's  eye. 
But  though  his  progress  must  have  satisfied  even  a 
mother's  pride,  she,  herself  a  staunch  Protestant,  felt  a 
great  anxiety  lest  he  should  adopt  the  Romisli  faith. 
So,  when  dying  of  consumption,  she  obtained  from  his 
father  the  promise  that  he  should  be  recalled  home. 


86  Robert  Barclay ^ 

This  step  was  farther  urged  by  her  mother,  good  old 
lady  Gordon,  in  an  earnest  letter  which  still  exists. 
Accordingly  Col.  Barclay  visited  his  brother  in  Paris  in 
1664,  and  after  vigorous  opposition  from  him,  brought 
his  son  home. 

But  the  time  had  come  for  a  complete  change  in  the 
tone  and  tenour  of  David  Barclay's  life.  He  had  gained 
renown  and  position,  and  had  allied  himself  with  a 
branch  of  the  Royal  family,  but  these  had  brought  him 
neither  peace  nor  satisfaction.  Boyal  blood  is  no  guar- 
antee against  disease  and  death,  and  he  had  had  to  see 
his  beloved  wife  fade  away  and  die  at  the  early  age  of 
forty-three.  He  had  risked  limb  and  life,  and  had 
striven  with  hand  and  brain  to  w^in  renown,  and  posi- 
tion, and  wealth,  only  to  find  that  these  things  expose 
their  possessor  to  special  trials  and  dangers.  He  had 
found  out  by  hard  experience  how  uncertain  was  his 
tenure  of  earthly  good.  His  sorrows  and  disappoint- 
ments prepared  his  heart  for  more  earnestness  about 
spiritual  truth  than  he  had  hitherto  manifested,  and 
Quakerism  was  to  present  that  truth  in  a  form  which 
would  satisfy  his  mind  and  heart. 

Perhaps  it  was  whilst  on  the  journey  to  fetch  home 
his  son,  that  he  became  closely  acquainted  with  the 
Quakers.  He  tells  us  how  he  had  heard  of  their  sim- 
ple and  conscientious  living,  and  "  he  considered  within 
himself  that  if  they  were  really  such  as  even  their  ene- 
mies were  forced  to  acknowledge,  there  must  be  some- 
thing extraordinary  about  them.''  Whether  or  not  this 
knowledge  was  gained  in  Aberdeen,  where  a  meeting 
had  been  gathered  now  more  than  a  year,  we  do  not 
know.  But,  "being  in  London"  on  some  errand  or 
other,  he  had  opportunities  to  enquire  into  the  Quaker 
principles  and  practises,  which  he  did  to  such  purpose, 
that  his  mind  became  convinced  that  their  tenets  were 
according  to  the  Scriptures.  Still,  the  cautious  Scotch- 
man did  not  immediately  join  them. 


The  Apologist  of  Quakerism,  87 

Immediately  afterwards  we  find  David  Barclay  in 
prison  in  Edinbro'  Castle.  Although  he  had  suffered 
for  the  king,  he  was  accused  of  having  held  office  under 
Cromwell,  and  it  might  have  gone  hardly  with  him  had 
he  not  been  befriended  by  his  old  chief,  the  Earl  of 
Middleton.  Through  the  influence  of  that  nobleman 
the  proceedings  w^ere  quashed,  and  he  was  liberated. 

This  imprisonment,  in  the  ordering  of  God's  provi- 
dence, brought  to  the  «-ight  issue  the  great  crisis  of  his 
life.  In  the  same  room  with  him  in  Edinbro'  Castle 
was  imprisoned  Sir  John  Swintoune,  who  from  a  soldier 
and  a  Presbyterian  had  become  a  thorough  Quaker. 
He  was  so  zealous  in  propagating  his  opinions  that  the 
only  way  to  silence  him  was  to  keep  him  in  solitary 
confinement,  which  was  at  one  time  done  for  several 
weeks.  No  wonder,  then,  that  he  urged  on  David  Bar- 
clay the  full  acceptance  of  the  truth. 

On  leaving  the  Castle,  the  colonel  seems  to  have  re- 
mained in  Edinbro'  even  after  he  had  sent  his  son,  in 
company  with  a  Quaker,  David  Falconer,  to  Ury.  In 
Edinbro'  he  came  out  as  an  acknowledged  Friend. 

He  tells  us  what  points  satisfied  his  sober  and  careful 
judgment  that  the  Quakers  were  right.  He  was  struck 
with  the  correspondence  between  their  peace  principles 
and  Isaiah's  prophecy,  that  in  Gosi^el  times  they  would 
beat  their  swords  into  ploughshares,  and  their  spears 
into  pruning-hooks.  Then  again,  they  were  all  as 
brothers,  loving  and  standing  by  each  other,  and  had 
not  Christ  said,  that  his  disciples  should  be  known  by 
their  mutual  love  ?  The  courageous  soldier  was  in  sym- 
pathy with  those  who,  whilst  others  worshipped  God  by 
stealth,  bravely  dared  all  persecution  by  openly  assem- 
bling to  worship  God  as  their  consciences  dictated.  So 
he  thought  within  himself,  that  *'if  the  Lord  Jesus 
Christ  had  a  visible  Church  on  earth  these  must  be 
they."  But  all  this  merely  cleared  the  ground  for  the 
final  and  decisive  proof,  without  which  he  would  never 


88  Robert  Barclay, 

have  made  a  Friend.  Feeling  his  judgment  satisjfied  by 
these  tests,  he  yielded  his  heart  to  the  influence  of  the 
truth,  and  he  experienced  a  peace  which  insults  and 
sufferings  could  not  disturb,  and  gained  an  experimental 
acquaintance  with  God  that  satisfied  the  cravings  of  his 
soul. 

He  became  distinguished  for  his  solemn  fervour  in 
prayer,  his  deep  piety  and  uncomplaining  meekness  in 
ill-usage — the  latter,  *^  a  virtue,''  says  one  of  his  descend- 
ants, "he  was  before  very  much  unacquainted  with." 
"One  of  his  relations,  upon  an  occasion  of  uncommon 
rudeness,  lamenting  that  he  should  be  now  treated  so 
differently  from  what  formerly  he  had  been,  he  answered, 
that  he  found  more  satisfaction  as  well  as  honour  in  being 
thus  insulted  for  his  religious  principles,  than  when,  some 
years  before,  it  was  usual  for  the  magistrates  as  he  passed 
through  Aberdeen,  to  meet  him  several  miles,  and  con- 
duct him  to  a  public  entertainment  in  their  town-house, 
and  then  convey  him  so  far  out  again,  in  order  to  gain 
his  favour."  This  noble  testimony  is  the  subject  of  one 
of  Whittier's  most  spirited  ballads.  The  old  soldier  lived 
to  a  rijDe  old  age,  his  son  only  surviving  him  four  years. 

We  have  thus  traced  the  career  of  the  father,  that  we 
may  better  understand  the  influences  through  which  the 
son  passed  before  his  hearty  acceptance  of  Quakerism. 
He  belonged  to  a  family  divided  in  religious  opinions, 
some  of  the  Catholic  faith,  some  Protestant  to  the  core. 
His  abilities,  connections,  and  worldly  expectations,  all 
invited  him  to  a  distinguished  career.  Yet  from  the 
noblest  and  purest  motives  he  turned  away  from  bril- 
liant prospects,  and  from  older  and  more  respected 
churches,  and  linked  himself  with  a  new,  despised  and 
persecuted  sect. 

Robert  Barclay  was  born  at  Gordonstown,  Oct.  23rd, 
1648.  From  both  sides  of  his  parentage,  he  seems  to 
have  inherited  scholarly  ability  and  literary  tastes.  His 
grandfather,  Sir  Robert  Gordon,  was  a  man  of  culture 


The  Apologist  of  Quakerism,  89 

and  refinement,  and  his  great-grandfather,  John  Gordon 
(father-in-hiw  of  Sir  Kobert),  was  Dean  of  Saruin,  a 
good  classical  scholar  and  a  keen  theologian.  On  the 
other  side,  the  Barclays  seem  to  have  supplied  the 
Catholic  church  with  several  theologians  and  scholars. 
From  early  years  he  gave  promise  of  great  intellectual 
powers,  which  were  sedulously  cultivated  at  the  best 
schools  that  Scotland  possessed.  His  uncle  Robert 
offered  to  look  after  his  education,  and  took  him  in  hand, 
as  he  tells  us,  when  he  had  "scarcely  got  out  of  his  child- 
hood." But  early  as  he  left  Scotland  for  Paris,  he 
carried  wdth  him  such  impressions  of  the  narrowness 
and  bigotry  of  his  Calvinistic  countrymen  as  remained 
with  him  through  life.  In  Paris,  his  uncle  and  others 
so  skilfully  assailed  his  Protestant  instincts  that  they 
succumbed,  and  he  became  an  avowed  Catholic.  He 
was  a  great  favourite  with  his  uncle,  who  purposed  mak- 
ing him  his  heir,  and  who  watched  him  through  his 
brilliant  college  course  with  tbe  greatest  delight. 

But  whilst  his  uncle  was  thus  satisfied,  his  mother's 
heart  was  filled  with  dismay  at  the  thought  of  her  son 
growing  up  a  Catholic — a  consummation  for  which  his 
scholarly  proficiency  was  poor  compensation.  She 
therefore  on  her  death-bed  obtained  from  his  father  a 
promise  that  her  son  should  be  brought  home. 

On  this  errand  the  Colonel  went  to  Paris,  in  1664. 
But  he  found  his  brother  stoutly  opposed  to  parting 
with  his  nephew.  He  met  the  argument  of  worldly 
welfare  by  offering  to  buy  Bobert  a  larger  estate  than 
his  father's,  and  put  him  in  possession  immediately. 
But  the  boy  had  a  noble  reverence  for  his  father  in  spite 
of  his  long  absence  from  home,  and  his  wish  settled  the 
question  with  him,  and  he  replied  to  all  pleas,  "  He  is 
my  father  and  must  be  obeyed."  So  father  and  son 
returned  home  together,  and  the  uncle's  property  event- 
ually enriched  the  College  of  which  he  was  Bector,  and 
other  religious  houses  in  France. 


90  Robert  Barclay, 

When  David  Barclay  was  passing  through  that  crisis 
in  his  spiritual  history  which  resulted  in  his  embracing 
Quakerism,  he  made  no  efforts  to  win  his  son  to  the 
same  view.  No  doubt  he  had  all  a  new  convert's  confi- 
dence in  the  power  of  *Hhe  truth."  Probably  he  had 
also  a  Quaker's  persuasion  that  though  such  efforts 
might  sway  the  understanding,  they  could  not  "reach" 
the  soul.  He  said  he  wished  the  change  to  come  from 
conviction,  not  from  imitation. '  The  early  Friends 
never  considered  themselves  a  sect,  and  did  not  seek 
proselytes  so  much  as  they  sought  to  spread  deep  spirit- 
ual life.  In  the  end  at  least,  the  laissez-faire  method 
resulted  in  what  the  father  wished.  The  son  quietly 
looked  around  on  the  different  classes  of  professed 
Christians.  He  felt  his  old  repugnance  to  the  Calvin- 
ists  invincible.  The  latitudinarians,  with  all  their  pro- 
fessed charity  and  condemnation  of  "judging,"  pleased 
him  no  better.  Finally,  he  gave  his  hearty  allegiance 
to  Friends  within  twelve  months  of  his  father's  admis- 
sion to  their  fellowship. 

It  is  an  interesting  question,  "What  led  such  a  clear 
and  powerful  mind  to  accept  Quakerism  ?  " 

It  could  not  fail  to  impress  such  a  nature  to  see  the 
great  change  which  had  passed  over  his  father.  The 
warrior  and  the  man  of  the  world  had  become  a  con- 
sistent Friend,  trusting  God  to  plead  his  cause,  anxious 
most  about  spiritual  wealth,  careful  most  to  walk  closely 
and  humbly  with  God.  Further,  it  seemed  to  him 
that  whilst  others  were  wonderfully  strict  in  creed,  the 
Friends,  whom  they  called  heretics,  far  surpassed  them 
in  holy  and  exemplary  living.  Lastly,  came  the  evi- 
dence that  so  often  in  those  days  turned  the  scale  decis- 
ively in  favor  of  the  new  brotherhood.  The  very  first 
time  that  Robert  Barclay  attended  a  Friends'  meeting 
he  was  struck  by  the  awful  Presence  there ;  he  felt  that 
God  was  in  that  place.  Some  minister  who  was  present 
used  these  ej)igrammatic  words,  which  are  said  to  have 


The  Apologist  of  Quakerism,  91 

made  a  groat  impression  on  liim.  "  In  stilness  there  is 
fulness,  in  fulness  there  is  nothingness,  in  nothingness 
there  are  all  things/'  It  is  true  that  we  are  told  that 
Sir  John  Swintoune  and  another  Friend  named  Halli- 
day  were  specially  helpful  to  him  at  this  critical  time. 
But  w^e  have  the  clearest  evidence  that  what  most  im- 
jiressed  him  and  attracted  him  to  Friends  was  not  their 
ministry,  but  the  marvellous  divine  influence  enjoyed  in 
the  period  of  silent  waiting  upon  God.  His  intimate 
friend,  Andrew  Jaflfray,  bears  testimony  that  he  was 
"reached''  in  the  time  of  silence.  His  own  words,  too, 
in  his  apology  are  unmistakable ;  they  are  introduced 
into  his  glowing  descri2)tion  of  an  ideal  Friends'  meet- 
ing, as  a  personal  testimony  to  the  value  of  silent  wor- 
ship. Speaking  of  his  own  conversion,  he  says,  "Who 
not  by  strength  of  argument,  or  by  a  particular  disqui- 
sition of  each  doctrine,  and  convincement  of  my  under- 
standing thereby,  came  to  receive  and  bear  witness  to 
the  truth,  but  by  being  secretly  reached  by  this  Life. 
For  when  I  came  into  the  silent  assemblies  of  God's  peo- 
ple, I  felt  a  secret  power  amongst  them  which  touched 
my  heart ;  and  as  I  gave  way  unto  it,  I  found  the  evil 
weakening  in  me,  and  the  good  raised  up;  and  so  I  be- 
came thus  knit  and  united  unto  them,  hungering  more 
and  more  after  the  increase  of  this  power  and  life, 
whereby  I  might  find  myself  perfectly  redeemed.'' 
Apology,  Prop.  XL,  Sect.  7. 

Boy  as  Barclay  was  when  he  returned  from  Paris,  in 
spite  of  his  precocity  it  may  be  questioned  whether  his 
surrender  of  Catholicism  cost  him  much  conflict  of  soul, 
though  he  assures  us  in  his  "Vindication,"  he  did  "turn 
from  that  way  not  without  sincere  and  real  convictions 
of  the  errors  of  it."  But  beyond  question,  it  would 
cost  him  a  severe  struggle  to  surrender  his  proud  van- 
tage ground  as  a  scholar,  and  to  join  a  sect  who  taught 
not  only  that  learning  was  not  necessary  to  a  saving- 
knowledge  of  Christ,  but  also  that  it  had  small  share  in 


92  Robert  Barclay^ 

the  efficient  ministry  of  the  Gospel.  The  battle  was 
first  fought  out  in  his  own  search  for  peace  and  light. 
From  his  childhood  he  had  been  ambitious  of  scholar- 
ship. Conscious,  as  he  tells  us  in  the  introduction  to 
his  treatise  on  "Universal  Love,"  of  abilities  beyond  the 
average,  he  had  a  pleasure  in  intellectual  pursuits  which 
led  him  to  follow  them  up  with  keen  relish  for  their 
own  sakes.  But  now  the  appetite  was  to  receive  a  check, 
not  only  that  it  might  ever  afterwards  keep  its  right 
place,  but  that  he  might  learn  how  much  more  effect- 
ively God  can  teach  than  can  the  best  of  men.  George 
Fox  had  to  learn  from  sad  experience  tliat  even  en- 
lightened Christians  cannot  stand  instead  of  God.  Rob- 
ert Barclay  had  to  learn  by  a  shorter,  but  no  doubt 
sharp  experience,  that  his  favourite  books  could  do  noth- 
ing for  him  in  spiritual  religion  without  Christ,  and  that 
in  spiritual  power  and  spiritual  discernment  illiterate 
men  might  be  by  far  his  superiors.  He  has  described 
the  experience  in  his  Apology,  when  speaking  of  the 
insufficiency  of  learning  to  make  a  true  minister,  and 
the  possibility  of  being  a  true  minister  without  it. 

"And  if  in  any  age  since  the  Apostles'  days,  God  hath  purposed  to 
show  his  power  in  weak  instruments,  for  tlie  battering  down  of  the 
carnal  and  heathenish  wisdom,  and  restoring  again  the  ancient 
simplicity  of  truth,  this  is  it.  For  in  our  day,  God  hath  raised  up 
witnesses  for  himself  as  he  did  the  fishermen  of  old,  many,  yea  most 
of  whom  are  labouring  and  mechanic  men,  who,  altogether  without 
that  learning,  have  by  the  power  and  spirit  of  God,  struck  at  the  very 
root  and  ground  of  Babylon;  and  in  the  strength  and  might  of  this 
power  have  gathered  thousands  by  reaching  their  consciences  into 
the  same  power  and  life,  who,  as  to  the  outward  part,  have  been  far 
more  knowing  than  they,  yet  not  able  to  resist  the  virtue  that  pro- 
ceeded from  them.  Of  which  I  myself  am  a  true  witness,  and  can 
declare  from  certain  experience;  because  my  heart  hath  often  been 
greatly  broken  aiul  tendered  by  that  virtuous  life  that  proceeded  from 
the  powerful  ministry  of  those  illiterate  men.  .  .  .  What  shall  I 
say  then  to  you  who  are  lovers  of  learning  and  admirers  of  knowledge? 
Was  not  I  also  a  lover  and  admirer  of  it,  who  also  sought  after  it 
according  to  my  age  and  capacity.  But  it  pleased  God  in  his  unutter- 
able love,  early  to  withstand  my  vain  endeavours,  while  I  was  yet  but 
eighteen  years  of  age,  and  made  me  seriously  to  consider  (which  I 
wish  may  also  befal  others)  that  without  holiness  and  regeneration  no 
man  can  see  God ;  and  that  the  fear  of  the  Lord  is  the  beginning  of 


The  Apologist  of  Quakerism,  93 

wisdom,  and  to  depart  from  iniquity  a  good  understanding;  and  how 
much  knowledge  pulleth  up,  and  leadeth  away  from  that  quietness, 
stilhie.ss  and  humihty  of  mind,  \vhei'e  the  Lord  aj^pears  and  his 
heavenly  wisdom  is  revealed.  .  .  .  Therefore,  seeing  that  among 
them  (these  excellent,  though  despised,  hecause  illiterate  witnesses  of 
God)  I  with  many  others,  have  found  the  heavenly  food  that  gives 
contentment,  let  my  soul  seek  after  this  learning,  and  wait  for  it  for 
ever."    Truth  Triumphant,  p.  42G. 

In  tlie  means  and  mode  of  liis  conversion  Robert 
Barclay  was  like  many  of  his  co-religionists  in  Scotland. 
It  is  an  interesting  feature  of  Scottish  Quakerism  that 
a  number  of  its  adherents  were  not  gained  by  preaching. 
Many  of  the  early  Friends  tell  us  that  they  adopted  the 
Quaker  views  before  they  knew  of  the  existence  of  any 
society  which  held  such  views.  Their  hearts  yearned 
after  an  ideal  which  they  did  not  find  in  any  existing 
sect.  But  when  Quakerism  was  j^resented  to  their  view, 
they  recognised  in  it  the  features  which  they  had  learned 
to  love.  The  case  of  Alexander  Jaffray  is  fairly  repre- 
sentative of  others,  and  his  diary  enables  us  to  watch 
the  ])rocess  in  minute  detail  in  most  of  its  stages.  The 
awakened  soul  gets  disgusted  with  chopping  logic,  and 
with  manipulating  the  dry  bones  of  a  formal  theology. 
It  longs  for  bread  and  is  offered  a  stone.  It  longs  for 
pure  spiritual  life  and  for  true  holiness,  and  for  an 
experimental  acquaintance  with  God  that  shall  satisfy 
its  quickened  instincts;  and  instead  it  finds  the  sects 
around  it  mostly  busied  with  preparations  for  living 
rather  than  with  life,  ever  constructing  scientific  scaf- 
folding but  not  building,  keenly  discussing  the  right 
attitude  of  the  soul  towards  God  rather  than  having 
actual  dealings  with  Him.  Quakerism  comes  on  the 
scene  and  at  once  commends  itself  to  such  a  soul  by 
dealing  with  the  practical  life,  putting  the  teaching  and 
promises  of  the  Bible  to  the  test  of  experience,  and 
finding  that  they  actually  work  and  lead  to  assured 
conviction,  hearty  consecration,  and  holy  living.  Modern 
Quakerism  has  come  to  be  associated  with  a  few  nega- 
tions;  primitive   Quakerism  won   its   triumphs   by  a 


94  Robert  Barclay, 

robust  and  full-blooded  spiritual  life.  The  Assembly's 
catechism  correctly  defined  the  chief  end  of  man  to  be 
"to  glorify  God  and  to  enjoy  Him  forever."  The 
Friends  exemplified  the  definition  in  actual  life.  Most 
professing  Christians,  in  spite  of  their  beautifully 
finished  creed,  were  still  in  bondage  to  questions  like 
these :  "  Shall  we  succeed  in  life,  and  what  will  men 
think  of  us,  and  how  will  they  treat  us,  if  we  act  up  to 
our  convictions  ?"  Such  questions  troubled  the  Quakers 
very  little.  They  acted  as  if  they  believed  religion  a 
sufiicient  end  and  object  in  life,  worth  living  for,  and 
worth  dying  for.  This  was  the  way  in  which  they 
glorified  God,  and  so  they  did  enjoy  Him  even  in  this 
life.  They  had  great  peace  and  joy  in  believing.  The 
power  of  God  was  in  their  gatherings  and  attended 
their  ministry.  They  were  mighty  in  prayer,  and  did 
wonders  through  their  strong  faith.  Their  acquaint- 
ance with  experimental  religion  was  astonishing,  and 
their  knowledge  of  the  word  of  God  extensive  and 
practically  useful,  such  as  might  be  expected  from  men 
who  searched  it  lovingly,  and  relied  upon  its  counsels 
in  the  affairs  of  life.  Above  all  they  were  enabled  to 
do  what  they  most  aspired  to  do,  to  live  a  holy  life. 
They  were  rich  not  only  in  gifts  but  in  grace.  All  this 
commended  Quakerism  to  such  men  as  Swintoune  and 
Jaffray  and  the  Barclays.  It  was  better  proof  than  the 
exactest  syllogism,  and  far  more  satisfying  to  the  soul 
than  the  best  compacted  creed.  ^^-^ 

Henceforth  Kobert  Barclay's  life  is  closely  connected 
with  the  history  of  Quakerism,  and  especially  of  Quaker- 
ism in  northern  Scotland.  He  did  not  travel  so  much 
as  many  Friends  beyond  his  own  country  in  the  service 
of  the  gospel,  but  his  position,  wealth,  and  learning 
were  freely  devoted  to  the  service  of  ^'  the  truth."  It 
is  not  clear  that  the  same  earnest  evangelising  spirit 
prevailed  in  Scotland  which  inspired  the  English 
Friends.     For  some  reason  the  society  never  gained 


The  Apologist  of  Quakerism,  95 

such  numbers  nortli  of  tlie  Tweed  as  it  did  in  England. 
Possibly  they  were  too  jealous  of  activity.  In  a  letter 
of  Christian  Barclay's,  written  after  her  husband's  death, 
I  find  a  sad  instance  of  that  mischievous  overvaluing 
of  silence,  which  did  so  much  harm  amongst  the  Quakers 
in  the  eighteenth  century.  Writing  to  Friends  in  and 
about  Aberdeen,  she  says,  after  a  warning  against  '^need- 
less jesting," — '^in  the  bowels  of  motherly  love  is  my 
heart  towards  you  all,  desiring  we  may  all  travel  more 
and  more  into  silence,  for  it  is  a  safe  place.  Let  all  our 
conversations  be  more  and  more  in  it.  Let  us  all 
in  whatsoever  state  or  station  we  be  in,  remember 
ourselves  to  be  in  it.  As  we  are  gathered  in  our  minds 
in  it,  we  shall  less  and  less  desire  the  best  of  words ;  for 
inward  silence  as  far  exceedeth  the  best  of  tvords  as  the 
marrow  exceeds  the  bone!^  Certainly,  as  she  goes  on  to 
say  *'  the  sensible  knows  beyond  expression."  Bvit  *^  how 
forcible  are  right  w^ords ! "  The  spread  of  this  Quietistic 
spirit  amongst  Friends  effectually  stopped  the  evangel- 
istic work  which  marked  and  glorified  the  early  years 
of  their  society.  It  also  so  dwarfed  and  discouraged 
true  ministry  that  the  marvel  is  that  the  Society  sur- 
vived. 

Barclay's  life  belongs  to  the  sad  list  of  bright  bio- 
graphies as  it  seems  to  us  too  soon  cut  short  by  death. 
He  died  in  his  prime,  when  every  year  seemed  to  bring 
increased-  usefulness  and  influence  for  good.  He  was 
but  eighteen  when  he  was  converted,  but  nineteen  when 
he  began  to  preach ;  his  first  controversial  work  was 
written  when  he  was  twenty-two,  and  almost  the  whole 
of  his  writings  were  produced  during  the  next  nine  years, 
and  yet  they  fill  nine  hundred  folio  pages ! 

The  little  band  of  Scottish  Friends  contained  several 
remarkable  men,  with  whom  he  had  close  and  continued 
intercourse.  For  several  years  after  his  conversion, 
until  1673,  Alexander  Jaffray  (see  pp.  83  &  93) 
survived,  infii-m  in  the  body,  but  bright  and  happy  in 


96  Robert  Barclay , 

soul.  His  long  unrest  was  ended;  lie  liad  found 
amongst  the  Friends  the  close  walk,  the  pure  life,  and 
the  godly  and  loving  brotherhood  that  he  had  long 
sought.  The  only  thorns  in  his  dying  pillow  were 
the  persecuting  spirit  of  the  churches,  and  the  non- 
conversion  of  his  beloved  wife.  She,  however,  was  so 
impressed  by  his  death -bed  experiences  and  testimony 
that  she  soon  afterwards  joined  the  Society.  George 
Keith,  a  graduate  of  Aberdeen  University,  was  a 
zealous  advocate  of  Quakerism  by  tongue  and  pen, 
doing  and  suffering  with  a  loving  zeal,  on  which  he 
looked  back  with  regretful  glances  after  his  decline  and 
perversion.  He  became  a  Friend  in  1663,  and  for  thirty 
years  was  a  pillar  amongst  the  brotherhood.  His 
treatises  on  "  Immediate  Revelation  "  and  on  the  "  Uni- 
versal Light,  or  the  Free  Grace  of  God  asserted  "  were 
highly  valued  by  Friends.  He  settled  in  Pennsylvania ; 
but  changing  his  social  and  religious  opinions,  he  quar- 
reled with  his  brethren  and  with  the  authorities  there ; 
and  after  an  attempt  to  form  a  new  sect  of  ^'  Christian 
Friends,"  he  came  to  England  and  joined  the  established 
church.  He  was  put  forward  as  a  resolute  opponent  of 
his  old  allies.  But  Gough  in  his  History  of  Friends 
gives  reasons  for  believing  that  he  was  conscious  at  the 
last  that  he  had  declined  in  grace  at  this  time.  To  a 
Friend  who  visited  him  on  his  dying  bed,  he  is  reported 
to  have  said,  "  I  wish  I  had  died  when  I  was  a  Quaker, 
for  then  I  am  sure  it  would  have  been  well  with  my 
soul."  John  Swintoune,  already  mentioned,  was  a 
frequent  visitor  at  Ury,  at  Monthly  Meetings  and  other 
special  times.  Sir  Walter  Scott  claims  him  as  one  of  his 
ancestors.  He,  like  Jaffray,  turned  from  a  life  of 
political  activity  and  honours,  to  a  life  of  hearty  devotion 
to  Quakerism.  He  was  of  very  good  family,  byron  of 
Swintoune,  and  at  one  time  one  of  the  Lords  of  Sessions. 
He  had  been  so  mixed  up  with  the  affairs  of  the  common- 
wealth,  that   at   the   Restoration   he   was  thrown  into 


TJiG  Apologist  of  Quakerism,  97 

prison,  and  was  in  great  peril.  But  in  the  meantime  the 
light  of  divine  truth  shone  into  his  heart,  and  when 
brought  to  trial,  he  w^as  more  ready  to  condemn  himself 
than  his  judges  could  be,  and  only  anxious  to  tell  of  the 
goodness  of  God  to  his  soul.  Bishop  Burnet  says  "  He 
was  then  become  a  Quaker,  and  did  with  a  sort  of 
eloquence  that  moved  the  whole  house,  lay  out  his 
own  errors,  and  the  ill-spirit  he  was  in,  when  he  did  the 
things  that  w^ere  charged  on  him,  with  so  tender  a  sense, 
that  he  seemed  as  one  indifferent  what  they  should  do 
with  him;  and  w^ithout  so  much  as  moving  for  mercy, 
or  even  for  a  delay,  he  did  so  effectually  prevail  on  them, 
that  they  recommended  him  to  the  king  as  a  fit  object 
for  his  mercy."  His  estates,  however,  seem  not  to  have 
been  restored  to  him,  for  in  1682  we  find  Robert  Barclay 
opening  his  liberal  purse  to  assist  him.  We  have  seen 
how  useful  he  was  to  David  Barclay  and  again  to  Robert 
Barclay  at  the  time  of  their  convincement;  for  besides 
his  religious  experience,  he  had,  says  the  Biographia 
Brittanica,  "as  good  an  education  as  almost  any  man  in 
Scotland,  which,  gained  to  very  strong  natural  parts, 
rendered  him  a  most  accomplished  person." 

Amongst  the  pious  if  not  prominent  members  of  the 
little  church  at  Aberdeen  were  Bailie  Molleson  and  his 
w^ife.  The  latter  died  young,  but  her  death-bed  was 
surrounded  by  a  halo  of  glory  through  her  triumphant 
faith.  Her  daughter.  Christian,  had  joined  the  Friends 
in  her  sixteenth  year.  She  won  the  favourable  regard 
and  then  the  warm  affection  of  the  young  laird  of  Ury, 
and  he  addressed  to  her  the  following  religious  love-letter. 
"  Dear  Friend,  28th  of  1st  month,  1669. 

Having  for  some  time  past  had  it  several  times 
upon  my  mind  to  have  saluted  thee  in  this  manner  of 
w^riting,  and  to  enter  into  a  literal  correspondence  with 
thee  so  far  as  thy  freedom  could  allow,  I  am  glad  that 
this  small  occasion  hath  made  way  for  the  beginning 
of  it. 


98  Robert  Barclay, 

The  love  of  thy  converse,  the  desire  of  thy  friendship, 
the  sympathy  of  thy  way,  and  meekness  of  thy  spirit, 
has  often,  as  thou  mayst  have  observed,  occasioned  me 
to  take  frequent  oj)portunity  to  have  the  benefit  of  thy 
company ;  in  which  I  can  truly  say  I  have  often  been 
refreshed,  and  the  life  in  me  touched  with  a  sweet  unity 
which  flowed  from  the  same  in  thee,  tender  flames  of 
pure  love  have  been  kindled  in  my  bosom  towards  thee, 
and  praises  have  sprung  up  in  me  to  the  God  of  our 
salvation,  for  what  he  hath  done  for  thee !  Many 
things  in  the  natural  will  occur  to  strengthen  and 
encourage  my  aflection  toward  thee,  and  make  thee 
acceptable  unto  me;  but  that  which  is  before  all  and 
beyond  all  is,  that  I  can  say  in  the  fear  of  the  Lord  that 
I  have  received  a  charge  from  him  to  love  thee,  and  for 
that  I  know  his  love  is  much  towards  thee ;  and  his 
blessing  and  goodness  is  and  shall  be  unto  thee  so  long 
as  thou  abidest  in  a  true  sense  of  it." 

After  speaking  of  Christian  contentment,  "  from  which 
there  is  safety  which  cannot  be  hurt,  and  peace  which 
cannot  be  broken,"  he  warns  her  against  the  dangers  to 
which  they  were  both  exposed  from  their  easy  circum- 
stances, and  concludes  — "  I  am  sure  it  will  be  our  great 
gain  so  to  be  kept,  that  all  of  us  may  abide  in  the  pure 
love  of  God,  in  the  sense  and  drawings  whereof  we  can 
only  discern  and  know  how  to  love  one  another.  In  the 
present  flowings  thereof  I  have  truly  solicited  thee, 
desiring  and  expecting  that  in  the  same  thou  mayst  feel 

juGg  .  Egbert  Barclay." 

The  reader  accustomed  to  modern  Quaker  j)hraseology, 
will  be  astonished  to  find  it  so  purely  spoken  by  so  young 
a  convert  at  this  early  date  of  the  Society's  history. 
But  he  must  remember  what  is  too  often  overlooked  in 
studying  the  writings  of  the  early  Friends,  that  the 
Friends  simply  adopted  in  many  things  the  religious 
phraseology  of  the  times  (See  Barclay's  Inner  Life,  p. 


The  A2)olo(/isl  of  Quakerism.  99 

214).  But  lie  cannot  fail  also  to  be  charmed  with  the 
blending  of  love  and  piety  in  this  epistle.  Within  a 
few  months  of  the  mother's  death,  the  young  couple 
were  married  in  the  simple  Quaker  fasliion.  This  was 
the  first  wedding  of  the  kind  in  Aberdeen,  and  it  roused 
in  the  minds  of  many  ministers  and  others  much  unne- 
cessary alarm  and  irritation.  The  Bishop  of  Aberdeen 
was  stirred  up  to  procure  letters  summoning  Robert 
Barclay  before  the  Privy  Council  for  an  unlawful  mar- 
riage ;  but,  says  the  Ury  record,  ''  the  matter  was  so 
overruled  of  the  Lord  that  they  never  had  power  to  put 
their  summons  into  execution,  so  as  to  do  us  any  pre- 
judice." 

The  conversion  of  the  Barclays  to  Quakerism  seems 
to  have  fenned  into  a  flame  the  fires  of  persecution  both 
amongst  Presbyterians  and  Episcopalians.  The  Presby- 
terians, though  sufiering  persecution  themselves,  zeal- 
ously preached  against  the  heretics,  and  were  resolute 
in  excommunicating  all  who  joined  them.  There  is  a 
sad  story  of  one  minister  who,  against  his  own  conscience, 
was  being  compelled  to  excommunicate  his  own  daughter, 
but  fell  dead  in  the  pulpit  whilst  pronouncing  the  sen- 
tence. But  the  clergy  was  especially  bitter.  The  Bishop 
of  Aberdeen,  Patrick  Scougal,  and  his  primate.  Arch- 
bishop Sliarpe,  were  bent  on  extirpating  the  sect,  and 
carried  out  the  system  of  fine  and  imprisonment  with 
the  utmost  vigour.  Scougal  (father  of  Henry  Scougal, 
professor  of  Divinity  in  Aberdeen  University,  and  whose 
**  Life  of  God  in  the  soul  of  man  "  ranks  high  amongst 
our  religious  classics)  was  too  good  for  such  dirty  work. 
Burnet  says  of  him,  contrasting  them  with  his  scandal- 
ous brother  bishops  :  "  There  was  indeed  one  Scougal, 
Bisho])  of  Aberdeen,  that  was  a  man  of  rare  temj^er, 
great  piety,  and  prudence,  but  I  thought  he  was  too 
much  under  Sharpe's  conduct,  and  was  at  least  too  easy 
to  him."  Sliarpe  was  just  in  his  element  in  the  work. 
A  pervert  from  Presbyterianism  for  no  other  reason  than 


100  Robert  Barclay^ 

interest,  he  was  a  suitable  tool  for  thrusting  Episcopacy 
on  those  who  hated  it.  The  wanton  insults  and  high- 
handed violence  which  he  practiced,  roused  the  bitterest 
hatred  on  the  part  of  the  populace,  and  led  to  his  mur- 
der. But  from  the  Quakers  he  had  no  violence  to  fear. 
They  would  only  reason,  protest,  and  pray  for  him ;  and 
on  a  coarse  sj)irit  like  his  their  noble  Christian  conduct 
was  thrown  away.  At  last  in  1672  the  declaration  of 
indulgence  cut  the  claws  of  these  ^persecutors  and  gave 
their  victims  relief. 

In  England  the  Quakers  had  a  grand  service  to  per- 
form for  the  nation,  in  bearing  the  brunt  of  the  fierce 
assault  made  on  liberty  of  conscience.  Whilst  other  dis- 
senters temporised  and  resorted  to  stratagems  to  conceal 
the  fact  that  they  still  continued  to  meet  to  worship  God, 
the  Quakers  openly  dared  the  wrath  of  the  authorities, 
and  took  gladly  the  penalties  of  their  faithfulness.  In 
Scotland  this  faithful  service  was  somewhat  varied.  In 
1662  Episcopacy  was  established  by  law,  and  Presby- 
terianism  put  down.  But  the  Covenanters  were  not 
easily  coerced.  They  took  up  arms  in  defence  of  their 
religious  liberties.  They  met  to  worship  God  with  pis- 
tols in  their  belts,  to  defend  themselves  from  the  troopers 
sent  to  break  up  their  meetings  and  to  arrest  their 
preachers.  The  consequences  were  conflict  and  blood- 
shed. Loyalty  to  God  was  confounded  with  disloyalty 
to  the  crown.  The  Quakers  were  not  slow  to  condemn 
this  mode  of  asserting  the  rights  of  conscience.  Besides- 
complicating  the  issue,  they  deemed  it  inconsistent  with 
faith  in  God,  wlio  was  quite  competent  to  vindicate  his 
own  cause  without  appeal  to  the  sword.  They  set  the 
example  of  passive  endurance  of  persecution,  using  only 
spiritual  and  peaceful  means  in  resisting  interference 
with  the  conscience.  They  appealed  to  the  consciences 
of  their  judges ;  they  petitioned  the  king's  council, 
asserting  their  loyalty  to  the  throne.  But  whilst  these 
assertions  of  loyalty  and  condemnations  of  arms  won 


The  Apologist  of  Quakerism,  101 

clemency  from  tlie  Council,  they  exasperated  the  Pres- 
byterians ;  so  that  in  spite  of  the  fact  that  they  had  a 
common  foe  to  light,  they  wasted  their  strength  in  perse- 
cuting their  stoutest  allies,  the  Quakers.  In  16G1  the 
"  drunken  j^arliament ''  had  met  in  Edinbro,  and  vested 
all  executive  authority  in  the  king;  so  that  the  power 
of  the  Council  was  unlimited.  We  see,  then,  the  profli- 
gate ministers  of  a  dissolute  monarch,  with  Lauderdale 
at  their  head,  extending  protection  to  the  Quakers  whom 
they  despised  and  ridiculed ;  and  checking  the  rage  of 
exasperated  Covenanters,  and  the  violence  of  domineer- 
ing clergy. 

Soon  after  his  marriage,  Robert  Barclay  narrowly 
missed  a  first  taste  of  prison  life.  The  "  monthly 
meeting  "  at  Aberdeen  (the  gathering  of  the  local  con- 
gregations for  denominational  business,  always  preceded 
by  w^orship)  was  entered  by  officers  sent  by  the  magis- 
trates to  disjoerse  the  assembly.  They  violently  dragged 
to  the  Council  House  all  the  men  who  were  present. 
There  the  magistrates  endeavoured  by  fair  words  to 
induce  them  to  give  up  their  meeting,  and  then  let  them 
go.  If  they  had  had  more  experience  of  Friends  they 
would  have  anticipated  what  followed.  In  spite  of  their 
recent  arrest,  the  released  Friends  simply  returned  to 
the  meeting,  and  resumed  their  w^orship.  Soon  the 
officers  *^  appeared  again,  and  with  greater  fury  than 
before  dragged  them  back  to  the  Council  House,  where 
the  provost  and  council  reprimanded  them  for  contu- 
macious resistance  of  civil  authority,  using  much 
threatening  language.  But  Friends  were  preserved  in  a 
tranquil  and  innocent  boldness,  so  that  *  neither  the  big 
words  nor  yet  the  barbarous  deeds '  of  their  opponents 
could  make  them  flinch  from  an  honest  confession  of  the 
true  reasons  for  their  conduct."  They  w^ere  all  sent  to 
prison,  except  Patrick  Livingstone,  and  the  young  laird 
of  Ury.  To  the  eager  martyr  spirit  of  the  latter,  this 
exemj^tion  was  quite  disappointing.     Young  as  he  was, 


102  Robert  Barclay, 

and  so  recently  married,  he  would  gladly  have  shared 
the  hardships  of  his  brethren. 

Christian  Barclay  became  a  minister  of  the  Society  of 
Friends,  but  how  early  we  are  not  told.  She  was  an 
admirable  wife,  and  an  exemplary  mother  to  her  seven 
children,  all  of  wliom  not  only  survived  their  father, 
but  by  a  remarkable  longevity  were  alive  fifty  years 
after  his  death.  She  was  a  noted  nurse,  and  the  poor 
for  many  miles  round  sought  her  advice  in  sickness. 
No  doubt  she  used  these  occasions  like  a  true  medical 
missionary  to  minister  to  both  body  and  soul.  She  lived 
to  be  seventy-five  years  of  age,  and  was  greatly  lamented, 
not  only  by  her  numerous  descendants,  but  by  the  poor 
to  whom  she  had  been  such  a  friend,  and  by  the 
Society  to  which  she  belonged,  and  in  whose  spiritual 
welfare  she  took  a  deep  and  life-long  interest. 

Kobert  Barclay  was  now  fairly  settled  with  his  young 
wife  at  Ury  under  his  father's  roof.  His  life  seems  to 
have  been  one  of  retirement  and  scholarly  research.  The 
fathers  and  theologians  engaged  his  attention,  as  well  as 
the  study  of  the  Holy  Scriptures  in  the  original  tongues, 
so  that  when  in  1670  he  was  drawn  into  controversy, 
we  find  him  furnished  with  a  wealth  of  material  with 
which  to  illustrate  and  enforce  his  arguments.  There 
has  been  found  a  MS.  volume,  dated  1670,  consisting  of 
controversial  letters  addressed  by  him  to  one  of  his 
uncles,  Charles  Gordon,  and  going  over  the  whole 
ground  of  the  Quaker  controversy.  This  correspond- 
ence would  form  a  valuable  stepping-stone  to  his  future 
work.  Though  his  uncle  died  before  the  series  of  letters 
was  complete,  Barclay  carried  out  his  plan  to  the  end, 
and  preserved  the  letters  on  both  sides  as  a  memorial 
of  his  deceased  relative. 

The  occasion  of  his  first  work  is  fully  stated  in  its 
preface.  In  September,  1666,  the  Rev.  Geo.  Meldrum, 
of  Aberdeen,  one  of  the  leading  ministers  in  northern 
Scotland,  preached  a   sermon    specially  attacking   the 


The  Apologist  of  Quaherism,  103 

Quakers,  towards  whom  lie  seems  to  have  had  a  hatred 
not  quite  proportioned  to  his  knowledge  of  them.  He 
laid  many  grievous  charges  against  them,  but  was  sus- 
piciously anxious  that  they  should  not  get  a  copy  of  his 
discourse.  Soon  after  this,  proceedings  were  instituted 
to  excommunicate  Alexander  Jaffray.  But  his  friends 
raised  the  sound  objection  that  no  attempt  had  yet  been 
made  to  reclaim  him.  So  the  bishop  offered  to  confer 
with  Jaffray  in  the  presence  of  Meldrum  and  his 
colleague  Menzfes.  But  Jaffray,  suspicious  of  one  who 
could  attack  people  in  the  dark,  refused  the  interview 
unless  lie  could  have  witnesses.  "At  length.  Friends 
being  objected  to,  Jaffray's  brother  and  son  who  were 
not  Friends  were  allowed  to  be  present,  when  the  Lord 
remarkably  assisted  him  in  declaring  the  truth,  and 
defending  himself  and  it  against  their  unjust  allega- 
tions." One  result  was  that  the  Bishop  directed  Mel- 
drum to  give  Friends  a  copy  of  the  sermon  preached 
against  them,  that  they  might  reply  to  his  statements. 
But  instead  of  complying,  Meldrum  sent  thirty  Queries 
to  be  answered,  and  a  paper  entitled,  "  The  state  of  the 
controversy  between  the  Protestants  and  the  Quakers." 
Jaffray  was  ill  at  the  time,  but  George  Keith  on  his 
behalf  answered  the  Queries  at  once,  and  some  time 
afterwards  also  replied  to  his  paper,  and  to  the  sermon, 
of  which  they  had  at  last  obtained  a  copy  from  one  of 
the  congregation  who  heard  it.  No  wonder  that  the 
future  Aj)ologist  questions  the  honesty  of  the  man  who 
first  condemns,  and  then  makes  enquiries,  "that  he 
might  know  in  what  things  we  did  differ,  and  in  what 
things  we  only  seemed  to  differ."  After  giving  the 
desired  information,  the  Friends  w^aited  for  two  years 
for  some  reply,  or  otherwise  for  a  retraction  of  the 
charges  made.  But  they  waited  in  vain.  At  last  ap- 
l^eared  a  "  Dialogue  between  a  Quaker  and  a  stable  Chris- 
tian," which  Barclay  ascribed  to  a  William  Mitchell,  a 
neighbouring  catechist  with  whom  Patrick  Livingstone 


104  Robert  Barclay, 

had  had  some  disputation.  Upon  him  therefore  Kobert 
Barclay  fell  with  all  the  energy  of  honest  indignation, 
and  with  all  the  resources  of  a  fertile  and  well  stored 
mind.  He  entitled  his  book  "  Truth  cleared  of  Calum- 
nies." Though  bearing  the  marks  of  a  "prentice 
hand,"  many  of  the  qualities  of  his  later  style  are  found 
in  this  production.  William  Penn  says  "  It  is  written 
with  strength  and  moderation."  If  the  reader  is  dis- 
posed to  question  the  moderation,  he  must  remember 
the  habits  of  the  age.* 

But  once  launched  on  the  stormy  sea  of  controversy, 
there  was  no  more  rest  for  him.  W.  Mitchell  acknow- 
ledged the  authorship  of  the  "  Dialogue,"  and  returned 
to  the  attack  in  some  **  Considerations."  This  drew 
forth  in  rejoinder  "  William  Mitchell  unmasked,"  pub- 
lished 1672.  Here  we  find  a  more  mature  style,  a 
fulness  of  matter,  and  an  ease  and  jDower  in  statement, 
that  are  only  excelled  in  the  Apology.  Says  the  writer 
in  the  Biographia  Brittanica :  "  In  this  work  our  author 
discovers  an  amazing  variety  of  learning ;  which  shows 
how  good  a  use  he  made  of  his  time  at  Paris,  and  how 
thorough  a  master  he  was  of  the  scriptures,  the  fathers, 
and  ecclesiastical  history  ;  and  with  how  much  skill  and 
judgment  he  applied  them."  And  a  recent  writer  says 
"  Poor  William  Mitchell  is  not  only  unmasked  but 
extinguished." 

Some  have  imagined  that  Robert  Barclay  and  his 
friend  William  Penn  introduced  into  Quakerism  a  new, 

■^  There  is  in  this  work  an  interesting  passage  ("  Truth  Triiimpliant" 
pp.  29,  30),  in  which  the  view  of  singing  held  by  the  early  Friends  is 
set  forth,  which  will  correct  some  mistaken  impressions.  Barclay 
maintains  "  that  singing  is  a  part  of  God's  worship,  and  is  warrantably 
performed  amongst  the  saints,  is  a  thing  denied  by  no  Quaker  so-called, 
and  is  not  unusual  among  them,  whereof  I  have  myself  been  a  witness, 
and  have  felt  the  sweetness  and  quickening  virtue  of  the  spirit  therein, 
and  at  such  occasions  ministered."  But  they  object  to  a  mixed  con- 
gregation of  believers  and  unconverted  persons  singing  words  which 
in  the  mouths  of  many  must  be  lies.  (See  also  the  Apology,  Prop,  ii, 
paragraph  26,  &c.) 


Tlie  Apologist  of  Quakerism,  105 

more  reasonable,  and  more  scholarly  tone.  But  com- 
paring  the  sixteen  or  eighteen  years  of  Quakerism 
before  these  worthies  accepted  it,  with  the  subsequent 
period  when  they  have  been  supposed  to  affect  its  coun- 
sels, effectually  disposes  of  this  view.  Neither  in 
doctrine  nor  in  practice  is  there  any  material  difference. 
Quakerism  had  its  scholars  before  them.  Their  pre- 
eminence w^as  rather  in  popular  gifts  than  in  learning, 
and  in  statement  and  illustration  of  Quaker  views  rather 
than  in  their  discovery  or  modification.  As  regards  the 
positions  of  Quakerism  that  have  given  offence,  Barclay 
and  other  scholarly  converts  accepted  them  in  toto. 
They  speak  of  the  "  apostacy ''  of  the  churches,  and  of 
Quakerism  as  the  only  true  church.  They  speak  boldly 
of  the  spiritual  gifts  of  the  brethren.  They  are  severe 
on  "hireling"  priests.  They  argue  that  justification  is 
one  with  sanctification.  Most  of  the  important  passages 
referring  to  the  authority  of  Holy  Scrijpture,  Barclay 
applies  to  the  light  within. 

As  to  practice,  nothing  has  more  offended  the  pro- 
prieties of  modern  life  than  their  imitations  of  the  C3.  T. 
prophets,  exhibiting  themselves  as  signs.  There  is  no 
reason  to  believe  that  any  of  the  cultured  Quakers  of 
the  day  disapproved  of  these  things  ;  rather  they  rejoiced 
in  them  as  part  of  the  manifestation  of  the  restored  gifts 
of  olden  times.  So  far  from  Robert  Barclay  being 
superior  to  George  Fox  in  this  matter,  he  afforded  one 
of  the  most  striking  instances  on  record.  This  was  in 
l&l'l,  and  it  happened  thus.  "  On  the  24th  June,  1672, 
on  awakening  early  in  the  morning,  he  seemed  to  see  a 
great  store  of  coined  money  that  belonged  to  him  lying 
upon  his  table ;  but  several  hands  came  and  scattered  it 
from  him.  Presently  the  scene  appeared  changed,  and 
he  was  'standino;  by  a'marish '  filled  with  a  rich  vellow 
matter,  which  he  went  about  eagerly  to  gather  in  his 
grasp,  till  plunging  in  over  the  ancles,  he  was  like  to 
sink  in  the  bog ;  then  one  came  and  rescued  him.    This 


106  Robert  Barclay, 

marsh  was  tlie  world,  this  matter  was  the  world's  goods ; 
the  whole  thing  was  to  him  an  intimation  of  love  from 
the  Lord,  just  as  he  was  beginning  more  eagerly  than 
before  to  concern  himself  in  his  outward  affairs.'"^ 
"  The  journey  in  sackcloth,''  says  Mr.  Gordon,  "  was 
the  natural  sequence  of  this  impression."  That  it  was 
"  partly  a  penance  of  self-expostulation,"  as  he  further 
declares,  we  in  no  wise  admit.  We  must  take  Barclay's 
own  word  for  it  that  it  was  simply  done  in  obedience  to 
a  clear  conviction  of  a  divine  call.  "  The  command  of 
the  Lord  concejming  this  thing  came  unto  me  that  very 
morning  as  I  awoke,  and  the  burden  thereof  was  very 
great,  yea,  seemed  almost  unsuppor table  unto  me ;  for 
such  a  thing  until  that  very  moment  had  never  before 
entered  me,  not  in  the  most  remote  consideration.  And 
some  whom  I  called  to  declare  unto  them  this  thing  can 
bear  witness  how  great  was  the  agony  of  my  spirit, — 
how  I  besought  the  Lord  with  tears  that  this  cup  might 
joass  from  me ! — yea,  how  the  j)illars  of  my  tabernacle 
were  shaken,  and  how  exceedingly  my  bones  trembled, 
until  I  freely  gave  up  unto  the  Lord's  will."  Truth 
Triumphant,  p.  105. 

The  command  was  to  go  through  three  of  the  princi- 
pal streets  covered  with  sackclotli  and  ashes,  calling  the 
23eople  to  repentance.  They  would  not  listen  to  the 
voice  within,  nor  heed  the  ordinary  warnings  of  God- 
sent  preachers.  So  he  felt  that  in  that  terrible  cross 
which  God  laid  on  him,  He  was  making  a  more  striking 
appeal  in  pity  and  love  to  their  souls.  He  found  that 
several  of  his  friends  approved  of  his  obedience  and 
were  willing  to  go  with  him.  So  he  took  up  his  cross, 
and  as  he  went  on  his  strange  errand,  they  felt  con- 
strained  to  join    with    him    in    calling   the   people  to 

*  From  the  Bury  Hill  MSS,  quoted  in  a  remarkable  article  in  the 
Theolo^G^ical  Review  of  1871,  on  "  the  Great  Laird  of  Urie,"  by  Alex- 
ander Gordon,  M.  A.  The  name  and  article  suggest  some  family  re- 
lationship with  the  Barclays. 


llie  Apolo(jid  of  Quakerism,  107 

repentance.  No  sooner  was  tlie  call  obeyed  than  liis 
soul  was  filled  with  j^eace.  "I  have  peace  with  my 
God  in  what  I  have  done,  and  am  satisfied  that  his 
requirings  I  have  answered  in  this  thing."  His  heart 
overflows  with  love  as  he  takes  up  his  ])en  to  explain 
his  procedure,  and  to  plead  with  them  that  his  appeal 
might  not  be  in  vain.  The  address  is  a  remarkable 
document,  full  of  most  tender  pleading  and  loving  re- 
monstrance. ^  No  true  minister  of  Jesus  Christ  can  read 
it  without  being  deeply  stirred,  and  reminded  of  hours 
when  his  own  spirit  was  clothed  with  sackcloth  and 
ashes  for  those  who  would  not  heed  his  warnings. 

Such  soul-stirrings  as  this,  coupled  with  his  heart- 
felt experience  of  Scripture  truth,  must  have  made 
Eobert  Barclay  an  able  minister  of  Jesus  Christ.  He 
seems  to  have  been  the  teacher  rather  than  the  evan- 
gelist. Probably  he  could  no  more  have  done  George 
Fox's  work,  than  George  Fox  could  have  done  his. 
Excellently  as  he  often  writes  of  evangelical  truth,  we 
miss  in  his  pages  the  arousing,  pungent  appeals  of  his 
leader.  Still  at  this  and  other  times  he  seems  to  have 
felt  powerful  visitations  of  divine  grace.  His  brethren 
also  now  enjoyed  such  a  gracious  season  that  at  one  of 
the  ''monthly  meetings,"  the  preliminary  worship  was 
prolonged  for  seven  hours,  and  the  business  which 
should  have  received  attention  afterwards  had  to  wait 
until  the  next  month.  The  evidences  of  vigorous  life 
on  all  hands  were  most  encouraging.  For  instance,  at 
one  of  their  gatherings  there  appeared  one  John  Forbes, 
me'rchant  of  Ellon,  to  claim  their  sympathy  and  advice. 
He  had  adopted  the  Quaker  views  of  Christian  worship, 
and  consequently  had  forsaken  the  kirk.  For  this  he 
had  been  cited  before  the  Presbytery  of  Ellon.  The 
Friends  warmly  sympathised  with  him,  and  determined 
that  Robert  Barclay  and  certain  others  of  their  number 
should  go  to  Ellon  on  the  next  Sabbath  and  "keep  a 
meeting"  at  his  house.     The  crowd  that  gatherc\l  was 


108  Robert  Barclay, 

too  great  to  get  indoors,  and  doors  and  windows  were 
therefore  thrown  open  that  all  might  hear  and  unite  in 
the  worship.  From  this  beginning,  the  good  work  went 
on  regularly  every  Sunday,  until  John  Forbes  had  to  be 
commissioned  to  look  out  for  some  more  convenient  place 
of  assembly,  one  half  of  the  gathering  not  being  able  to 
gain  admittance.  We  have  very  little  information  of  the 
part  which  Robert  Barclay  took  in  these  Christian  ser- 
vices. He  kept  a  diary,  but  it  seems  to  have  been  lost.''' 
The  letters  of  his  which  have  been  preserved  are  few. 
The  most  vivid  and  life-like  impressions  of  the  man  that 
remain  are  contained  in  his  books.  These  with  true 
Quaker  appreciation  of  the  value  of  facts,  contain  many 
autobiographical  passages,  and  references  to  his  experi- 
ence. To  him,  as  to  all  Friends,  experience  was  the 
great  matter.  They  waited  on  God  for  clear  and  living 
views  of  his  truth.  They  recognised  it  not  by  logic,  but 
by  their  trained  spiritual  instincts.  Naturally,  therefore, 
when  addressing  others  by  tongue  or  pen,  they  preferred 
to  be  experimental  rather  than  argumentative.  But  the 
habits  of  the  age  compelled  them  to  be  dialecticians. 
They  could  only  gain  a  hearing  by  so  far  yielding  to 
the  popular  taste.  But  with  amusing  truthfulness,  Wil- 
liam Penn  says  of  Barclay  that  he  adopted  the  schol- 
astic style  in  his  Apology  in  condescension  to  the  weak- 
ness of  literary  men. 

But  to  him  this  adaptation  was  easier  than  to  many 
Friends.  He  was  a  scholar  and  man  of  letters  by  habit 
and  instinct.  It  Avas  a  necessity  of  his  nature  that  .he 
should  see  clearly  the  whole  scope  and  logical  inferences 
of  his  i^rincijDles.  His  intellectual  fearlessness  is  won- 
derful. His  learning  was  not  idle  lumber  in  his  mind. 
It  bore  some  important  relation,  either  of  agreement  or 
of  antagonism,  to  his  views,  and  to  the  arguments  of  his 
assailants.     It  was  either  light  in  which  he  could  rejoice, 

*  Is  this  amonj^st  the  Bury  Hill  MSS.?    The  extract  quoted  from 
the  Theological  Review  looks  like  a  passage  from  it. 


The  Apologist  of  Quakerism.  109 

or  shadow  wliicli  revealed  some  obstruction  to  the  light, 
and  threw  out  the  light  into  bolder  contrast.  So  learn- 
ins:  had  to  him  a  real  use  and  value:  it  was  not  counters 
but  coins  and  the  world  of  books  was  to  him  a  very  real 
world. 

The  progress  of  Quakerism  in  the  neighborhood  of 
Aberdeen,  filled  the  hearts  of  many  with  malice  that 
would  stoop  to  any  meanness,  and  carry  out  any  in- 
iquity. They  actually  demolished  the  walls  of  the 
Friends'  burying-ground,  and  removed  the  dead  bodies 
elsewhere ;  and  after  some  subsequent  interments,  they 
kept  up  the  practice,  until  stopped  by  the  king's  Council. 

But  it  was  not  in  Aberdeen  but  at  Montrose  that 
Kobert  Barclay  first  suffered  imprisonment  for  con- 
science sake.  It  happened  thus.  Most  of  the  Quakers 
at  Kinnaber  near  Montrose,  after  being  in  prison  for 
two  months  for  the  high  crime  of  meeting  together  to 
worshij)  God,  had  been  released  by  the  king's  Council 
at  the  instance  of  John  Swintoune.  That  gentleman 
and  Bobert  Barclay  symjDathisingly  determined  to  join 
them  in  their  first  public  service,  and  did  so.  As  the 
company  was  dispersing,  the  constables  arrived,  and  ar- 
rested William  Napier,  at  whose  house  the  meeting  was 
held,  and  carried  him  before  the  magistrates.  Swin- 
toune and  Barclay  went  with  him,  and  insisted  on  seeing 
the  magistrates,  and  reasoning  with  them.  On  this  they 
too  were  committed  to  j^rison,  the  ground  alleged  being 
that  they  had  been  j^resent  at  the  meeting.  But  they 
do  not  seem  to  have  been  many  days  in  prison  before 
the  king's  Council  again  interfered  and  liberated  them. 
Whilst  in  prison  they  addressed  a  spirited  remonstrance 
to  the  magistrates,  boldly  and  vigorously  telling  them 
the  unvarnished  truth  about  their  conduct,  and  aj)peal- 
ing  to  them  to  act  more  righteously  in  future.  Thus 
they  were  not  behind  their  English  brethren  in  the 
vigour  with  wdiich  they  fought  the  battle  of  religious 
liberty. 


110  Robert  Barclay, 

In  1673  died  Alexander  Jaffray,  whose  valuable  diary 
gives  us  such  an  interesting  picture  of  the  religious  life 
of  his  time.  The  editor  of  it,  John  Barclay  of  Croy- 
don, the  laborious  editor  of  many  standard  Quaker  jour- 
nals, found  it  in  two  parts,  whilst  ransacking  Ury  for 
remains  of  his  distinguished  ancestor.  He  published 
with  it  a  sketch  of  the  early  history  of  Friends  in  Scot- 
land, especially  enriched  with  the  substance  of  the  min- 
utes of  the  Ury  meeting.  Much  valuable  information 
was  added  in  copious  notes,  the  whole  forming  a  pre- 
cious memorial  of  a  period  of  eminent  spirituality  and 
remarkable  faithfulness  to  conscience.  Jaffray's  death- 
bed was  visited  by  many  who  rejoiced  in  the  remarkable 
experiences  and  testimony  he  furnished.  We  may  be 
sure  that  the  Apologist  was  amongst  the  number. 

In  the  same  year,  1673,  was  published  Barclay's 
well-known  Quaker  Catechism.  Part  of  its  quaint  title 
richly  deserves  quoting.  He  calls  it  a  "  Catechism  and 
confession  of  faith,  approved  of  and  agreed  unto  by  the 
General  Assembly  of  the  Patriarchs,  Prophets  and 
Apostles,  Christ  himself  chief  speaker  in  and  among 
them."  Thus  he  steals  a  march  on  the  Assembly's 
Catechism  on  the  very  title-page.  The  object  of  the 
little  book  was  to  meet  the  allegation  that  the  Quakers 
vilified  and  denied  the  Scriptures,  by  asserting  their 
whole  creed  in  the  language  of  the  Scriptures.  The 
-answers  to  the  successive  questions  therefore  are  pass- 
ages of  Scripture  without  note  or  comment.  The  work 
is  deftly  done,  and  the  Catechism  has  had  a  very  large 
circulation. 

In  the  next  year,  1674,  we  find  him  attending  the 
Friends'  Yearly  Meeting  in  London,  then  newly  estab- 
lished, and  taking  j)ai't  in  a  visit  of  remonstrance  to  the 
notorious  Ludovico  Muggleton.  The  only  account  of 
the  interview  occurs  in  tlie  journal  of  John  Gratton,  the 
ancestor  of  John  Bright,  who  was  one  of  the  party.  It 
is  interesting  chiefly  as  indicating  the  hopefulness  with 


Tlie  Apologist  of  Quakerism,  111 

wliicli  tlie  early  Friends  J:rie(l  to  do  good  unto  all  men. 
Their  patience  must  have  been  sorely  tried  by  the  ridicu- 
lous answers  of  the   pretended   prophet,  whom   they 
entrapped  and  exposed  several  times  in  their  short  inter- 
view/^    Yet  this  is  the  man  whom  Macaulay  represents 
as  morally  and  intellectually  the  equal  of  George  Fox. 
The  magistrates  and  clergy  of  Aberdeen  continued 
specially  bitter  against  Friends.     Their  preachers  were 
imprisoned,  their  names  published  as  rebels,  and  their 
goods  declared  forfeit  to  the  Crow^n.     Their  meetings 
were  disturbed  with  impunity  by  the  rabble,  and  especi- 
ally by  the  students  of  the  University.     This  led,  in 
February  1675,  to  a  public  dispute  between  some  of 
them  and  Robert  Barclay  and  George  Keith.     Persist- 
ing in  his  attempt  to  correct  the  false  representations  of 
Quakerism  made  by  the  clergy,  Barclay  had  put  forth 
his  famous  Theses  Theologicse,  which  played  almost  as 
important  a  part  in  the  history  of  Quakerism  as  Luther's 
did  in  the  Beformation.     At  the  end  of  the  paper  he 
offered  to  defend  these  Theses  against  those  who  had  so 
grossly  misrepresented  the  teachings  of  Friends.     The 
clergy,  however,  were  not  willing  to  meet  him,  but  they 
allowed  certain  divinity  students  to  accept  the  challenge. 
These  young  men  did  not  regard  the  matter  in  a  very 
serious  light;  it  was  a  good  joke,  an  opportunity  to  air 
their  logic  and  to  badger  the  Quakers.    If  other  measures 
failed,  they  could  rely  on  the  mob  taking  their  part  with 
coarse  jests,  such  as  the  cry,  "  Is  the  Spirit  come  yet?  " 
Or  if  this  treatment  seemed  too  mild  for  the  humour  of 
the  moment,  their  allies  were  just  as  ready  to  break  tlK3 
heads  of  the  Quakers  with  sticks  and  stones.     If  the 
reader  has  any  doubts  about  this  description  of  the 
temper  of  the  times,  let  him  first  read  Leighton's  Life, 
and  see  there  the  character  of  the  ministers  whom  his 

*  William  Penn  had  exposed  him  two  j-ears  before  in  a  pamplilet 
entitled,  "The  New  Witnesses  proved  Old  Heretics."  HoweN'cr  he 
still  gained  converts. 


112  Robert  Barclay y 

friends  had  to  call  in  to  fill  up  the  pulpits  of  the  ejected 
Presbyterians.  Then  after  tins  preparation,  let  him  read 
the  Quaker  journals  of  the  time. 

This  disputation  ended  in  uproar,  the  students  claim- 
ing the  victory  of  course.  But  the  spoils  were  taken 
by  the  Friends  in  a  manner  little  expected  by  the 
clergy.  Four  students,  who  were  present  at  the  debate, 
were  so  impressed  by  the  arguments  and  christian  spirit 
of  Barclay  and  Keith,  that  tliey  joined  the  Friends,  and 
bore  public  testimony  against  the  unfairness  with  which 
the  debate  was  conducted.  Here  was  a  spiritual  triumph 
indeed,  to  win  trophies  amidst  such  clamour  and  strife. 

The  dispute  was  not  allowed  to  rest.  The  students 
published  an  account  of  the  transaction,  under  the  title, 
''  Quakerism  canvassed."  Barclay  and  Keith  declared 
the  report  unfair,  and  published  theirs  in  self-defence. 
They  further  replied  to  the  students  in  "Quakerism  con- 
firmed." Here  was  a  field  of  controversy  where  num- 
bers and  noise  were  of  no  avail.  But  the  termination 
was  indeed  singular.  The  students  found  that  their 
pamphlet  would  not  sell,  and  that  so  they  were  likely 
to  be  heavy  losers.  What  was  to  be  done  ?  They  peti- 
tioned the  Commissioners  for  help.  A  little  while  before 
some  of  David  Barclay's  cattle  had  been  seized  to  pay 
fines  imposed  for  his  attending  meetings.  These  cattle 
could  not  be  sold,  so  strongly  did  the  jieople  sympathise 
Avith  the  old  soldier.  So  at  last,  through  Archbishop 
Sharpens  influence,  they  were  handed  over  to  the  stu- 
dents to  recoup  their  losses ! 

*  The  Theses  were  destined  to  higher  honours  than  this 
farce.  Dr.  Nicolas  Arnold,  Professor  of  Divinity  at  a 
Dutch  University,  replied  to  them,  and  Barclay  issued 
his  rejoinder  in  Latin  at  Rotterdam,  in  1675.  Still 
following  up  the  lines  of  thought  thus  opened  out,  the 
Theses  were  next  ex2:)anded  into  the  famous  Apology, 
published  in  Latin  in  Amsterdam,  1676. 

The  years   1675  and  1676  were  remarkable  for  a 


The  Apologist  of  Quakerism,  113 

blessed  quickening  of  spiritual  life  in  Aberdeen  meeting. 
It  made  the  Friends  wlio  were  cast  into  prison  rejoice 
in  their  bonds.  It  made  both  them  and  English  Friends 
believe  that  the  time  had  come  when  God  would  do 
great  things  for  Scotland.* 

*  The  following  extracts  show  forth  these  facts  and  hopes  with  great 
clearness: 

Geori^o  Fox  writes  from  Swarthmore,  10th of  10th  month,  1675,  a  long 
letter  \o  Kobert  Barclay,  but  evidently  intended  as  a  circular  letter  to 
Friends  in  8(U)tland.  Its  opening  has  been  quoted  already,  pp.  84,  85. 
It  is  rich  in  its  glowing  and  powerful  statement  of  Gospel  truth.  After 
relating  the  vision  of  the  condition  and  future  blessedness  of  Scotland, 
he  states  how  he  was  taken  before  the  Council  in  Edinburgh  and 
banished  the  nation,  "  but  T  staid  three  weeks  after,  and  came  to  Edin- 
burgh and  had  meetings  all  up  and  down."  He  sets  forth  in  quaint 
scripture  metaphors  the  hopes  of  the  spiritual  life  which  he  was  raised 
up  to  preach.  **With  the  spiritual  eye  the  virgins  will  see  to  trim 
their  heavenly  lamps,  and  see  their  heavenly  olive-tree  from  which 
they  have  their  heavenly  oil,  that  their  lamps  might  burn  continually 
night  and  day  and  never  go  out.  So  that  they  may  see  the  way  and 
enter  into  the  heavenly  Bridegroom's  chamber,  which  is  above  the 
chambers  of  death  and  iniaginery."  "And  soe  away  with  that  chaf 
that  would  not  have  perfection  here,  for  he  that  is  perfect  is  risen,  and 
that  (which)  is  perfect  is  revealed."  "It  is  the  spirit  of  truth  that 
leads  into  all  truth.  And  they  that  are  not  led  by  this  spirit  as  Christ 
hath  sent  and  sends,  they  are  led  by  the  spirit  of  the  false  prophet, 
beast,  whore.  Though  in  that  spirit  they  may  profess  the  scriptures 
from  Genesis  to  the  Revelations,  that  spirit  shall  lead  them  into  the 
ditch  together,  where  they  shall  be  consumed  b}''  God's  eternal  fire 
without  the  heavenly  Jerusalem,  as  all  the  filth  was  consumed  by  fire 
without  the  gates  of  the  outward  heavenly  Jerusalem." 

"And  now^,  Kobert,  concerning  the  things  thou  speaks  of  about  thy 
books.  I  say  it  is  well  that  they  are  sent.  Keep  within  the  rules  of 
the  spirit  of  Life  which  will  lead  into  all  truth,  that  all  may  be  stirred 
up  in  your  nation  to  walk  in  it,  for  they  have  been  a  long  time  asleep. 
For  the  Gospel  bell  does  ring  and  sound  to  awaken  them  out  of  sin 
to  righteousness.  So  all  that  have  the  instrument  to  work  in  God's 
vineyard  be  not  idle,  but  be  diligent  that  you  may  have  your  penny. 
For  God's  gospel  trumpet  is  blown,- and  his  alarum  is  sounding  in  his 
holy  mountain.  That  makes  that  mind  and  spirit  that  inhabits  the 
earth  to  tremble,  and  that  they  must  all  doe,  before  they  inhabit  and 
inherit  eternity." 

The  language  here  may  be  quaint  and  the  figures  sometimes  strained; 
but  the  spiritual  truth  is  clearly  seen  and  vigorously  put,  and  Barclay 
would  readily  recognise  its  fitness  to  the  times. 

David  Barclay  writes  to  his  son  from  Aberdeen  prison  on  12th 
of  8rd  mo.,  1676,  in  a  strain  of  mingled  trust  and  resignation.  He 
writes,  "  we  are  all  in  health,  and  refreshed  daily  by  the  Lord's  power- 
fully appearing  in  and  amongst  us,  and  in  a  wonderful  and  unexpected 


114  Robert  Bar  clay  y 

This  year  (1676)  seems  to  have  been  a  remarkably 
busy  one.  Indeed  so  well  was  Barclay's  time  filled  up 
during  his  short  life,  that  one  biographer  most  appropri- 
ately speaks  of  him  as  "  posting ''  through  the  business 
of  his  life.  He  might  almost  have  foreseen  tlie  early 
close  of  his  career,  so  diligently  did  he  redeem  the  time. 
The  labours  of  this  year  included  the  publication  of  his 
treatise  on  Christian  discipline  entitled  "  The  Anarchy 
of  the  Ranters,"  a  visit  to  the  continent,  the  publication 
of  the  Apology,  and  probably  the  preparation  of  ma- 
terials for  a  projected  history  of  the  Christian  Church. 
See  Jafifray,  p.  571. 

The  full  title  of  the  first-named  book  was,  "The 
Anarchy  of  the  Ranters  and  other  libertines,  the  Hier- 
archy of  the  Romanists  and  other  pretended  churches, 
equally  refused  and  refuted."  Its  object  was  to  defend 
the  system  of  discipline  which  the  Friends  had  estab- 
lished under  Fox's  leadership.  This  system  was  im- 
pugned by  some  members  as  an  infringement  of  gospel 
liberty.  Those  who  were  led  by  the  Spirit,  they  argued, 
needed  no  rules  or  discipline  to  guide  them  aright,  and 
must  not  have  their  liberty  interfered  with  by  man-made 

way  visiting  us  by  his  overcoming  love  to  the  gladdening  of  our  hearts 
and  making  ns  not  only  to  believe  but  to  suffer  for  His  name's  sake; 
living  praises !  " 

George  Keith  writes  to  Robert  Barclay,  also  from  the  Aberdeen 
Tolbooth,  "  V^^e  have  exceeding  sweet  and  comfortable  meetings  most 
frequently,  wherein  the  power  of  the  Lord  doth  mightily  appear  in 
the  midst  of  us,  so  that  Friends  generally  are  greatly  encouraged  to 
the  astonishing  and  confounding  of  our  adversaries.  ...  I  am 
busy  answering  H.  More's  papers*  unto  me,  and  have  near  finished 
my  answers  which  I  hope  ere  long  to  send  unto  her  that  is  called  the 
Lady  Conway, f  or  else  bring  them  myself  if  the  persecution  that  is  at 
present  cease  hereaway,  and  that  I  find  freedom  to  visit  Friends  in 
England  this  summer.  But  if  the  Lord  open  a  door  in  this  country  for 
the  receiving  of  the  truth  among  people  {as  it  is  like  to  be,  and  of  which  we 
have  some  good  expectation,  the  power  of  the  Lord  ploriously  appea/ring 
among  us,  which  is  preparing  us  for  some  great  service)  I  verily  believe 
this  may  be  ane  occasion  to  stay  me  for  some  time." 

*  See  sketch  of  Penn,  p.  54. 

t  From  a  letter  of  Barclay's  to  the  Princess  Elizabeth,  it  appears 
that  Lady  Conway  in  many  things  adopted  the  Quaker  customs. 


Tlie  Apologist  of  Quakerism,  115 

rules.  The  leader  of  tliis  party  was  Wm.  Kogers,  a 
Bristol  merchant.  But  Jiis  opi)Osition  was  not  known 
to  Kobert  Barclay  at  the  time  of  the  publication  of  his 
treatise,  though  his  arguments  so  fully  anticipated  their 
objections,  that  Rogers  and  his  friends  considered  the 
book  an  attack  on  them.  Feeling  ran  high,  and  Barclay 
was  s})oken  of  as  popishly  affected,  if  not  a  Papist.  Yet 
with  wonderful  meekness  and  humility,  he  agreed  to 
meet  William  Kogers  in  the  presence  of  some  trusty 
Friends  that  the  offence  so  taken  might  be  removed. 
But  though  the  meeting  resulted  in  Rogers  acknowledg- 
ing his  fault,  the  perfect  harmony  of  the  Society  was 
not  secured  by  it,  and  he  and  his  captious  friends  ulti- 
mately separated  from  the  Society. 

The  treatise  on  Church  Government  is  one  of  the 
best  of  Barclay's  productions,  and  has  been  very  useful, 
both  in  establishing  Friends  in  the  right  development 
of  their  principles,  and  in  enlightening  other  Christians 
as  to  the  views  they  hold.  One  fact  in  connection  with 
its  publication  is  in  perfect  accord  with  its  arguments. 
Three  years  before,  there  had  been  established  in  London 
a  standing  committee  of  the  Quaker  Society,  called  the 
Morning  Meeting.  One  of  its  objects  was  to  examine 
all  writings  issued  by  the  brethren  in  which  questions 
of  Christian  truth  Avere  discussed,  so  as  to  stamp  with  its 
approval  such  as  were  in  accordance  with  their  princi- 
ples, and  to  disavow  such  as  were  otherwise.  The 
necessity  for  such  action  was  evident,  from  the  fact  that 
much  annoyance  and  damage  had  been  sustained  by 
Friends,  from  the  Society  being  held  responsible  for 
books  written  by  those  who  were  not  members.  Hence- 
forth no  book  was  to  be  considered  an  expression  of  the 
views  of  the  Societv,  unless  it  had  secured  tJie  sanction 
of  the  Committee.  The  "  Anarchy  of  the  Ranters  "  was 
therefore  duly  submitted  to  their  scrutiny,  and  not  only 
received  their  sanction  then,  but  was  for  at  least  a  cen- 
tury, published  largely  by  the  Society  as  an  authorised 


IIG  Robert  Barclay^ 

statement  of  their  views  on  Church  discipline.  Later 
the  Yearly  Meeting  gave  it  a  second  title,  ".  A  Treatise 
on  Christian  Discipline."  But  they  also  struck  out  a 
passage  of  special  interest  in  these  times,  showing  how 
the  strong  reason  of  Barclay  was  logically  forced  along 
the  line  of  Free-Church manship  not  only  to  Disestab- 
lishment but  to  Disendowment.  It  runs  thus  :  "  The 
only  way  then  soundly  to  reform  and  remove  all  these 
abuses  (i.e.  those  following  the  connection  of  the  Church 
with  the  State)  is  to  take  away  all  stinted  and  forced 
maintenance  and  stipends,  and  seeing  those  things  were 
anciently  given  by  the  people,  that  they  return  again  to 
the  public  treasury,  and  thereby  the  people  may  be  greatly 
benefitted  by  them,  for  that  they  may  sup'ply  for  those 
'public  taxations  and  impositions  that  are  put  upon  them, 
and  ease  themselves  of  tliemT  "^^ 

After  attending  the  Yearly  Meeting  in  London, 
Robert  Barclay  went  on  a  mission  to  the  Continent. 
Of  this  visit,  unfortunately,  Ave  have  no  record.  Prob- 
ably, one  object  for  which  he  made  it  was  to  see  to  the 
publication  of  his  Apology  in  Amsterdam.  But  one 
incident  of  the  journey  is  full  of  interest.  He  visited 
Elizabeth,  Princess  Palatine  of  the  Bhine,  .grand- 
daughter of  James  I.  and  aunt  of  George  I. ;  an  accom- 
plished lady  and  a  most  exemplary  ruler.  She  was  not 
only  a  distant  relative  of  his  (his  mother  and  she  were 
third  cousins),  but  she  also  attracted  him  by  her  spirit- 
ual-mindedness.  She  had  appreciated  all  that  was  best 
in  the  teachings  of  De  Labadie,  a  Jesuit  who  turned 
Protestant,  and  by  his  preaching  led  many  to  seek  after 
spiritual  religion,  and  a  simple,  self-denying  life.f     So 

^Bnrclay's  ''  Inner  Life,"  p.  549.  Tliis  sentence  is  first  omitted  in 
the  edition  of  1765,  and  has  been  lost  from  the  work  since  ! 

fThe  following  note  concerning  De  Labadie,  by  Whittier,  the 
American  poet,  may  interest  the  reader.  "  John  De  Labadie,  a  Ro- 
man Catholic  priest  converted  to  Protestantism,  enthusiastic,  eloquent, 
and  evidently  sincere  in  his  special  calling  and  election  to  separate 
the  true  ami  living  members  from  the  Church  of  Christ  from  the  for- 


The  Apologist  of  Quakerism,  117 

in  afterwards  stating  the  reasons  for  a  subsequent  visit, 
William  Penn  says,  "  Secondly,  that  they  (the  Princess 
and  her  friends)  are  actually  lovers  and  favourers  of 
those  that  separate  themselves  from  the  world  for  the 
sake  of  righteousness.  For  the  Princess  is  not  only  a 
])rivate  supporter  of  such,  but  gave  protection  to  De 
Labadie  himself  and  his  company,  yea  wdien  they  went 
under  the  reproachful  name  of  Quakers,  about  seven 
years  since.""^' 

Barclay's  visit  bore  fruit  beyond  what  he  possibly 
could  have  foreseen.  The  Princess  learnt  heartily  to 
esteem  and  love  the  brotherhood,  welcomed  the  visits  of 
its  ministers,  and  used  her  influence  at  the  English 
court  for  their  relief  from  harassing  persecution.  From 
this  time  until  her  death  she  kept  up  a  correspondence 
with  Pobert  Barclay,  which  is  included  in  the  j^i'inted 
but  not  jDublished  Keliquse  Barclaianse. 

It  would  seem  that  this  visit  also  afforded  the  oppor- 
tunity for   conversation  with  one  Herr  Adrian  Pacts, 

malism  and  hypocrisy  of  the  ruling  sects.  George  Keith  and  Robert 
Barchiy  visited  him  at  Amsterdam,  and  afterwards  at  the  Communities 
of  Herford  (the  Princess  EHzabeth's  home)  and  Wieward  ;  and  accord- 
ing to  Gerard  Croese,  found  him  so  near  to  them  on  some  points,  that 
they  offered  to  take  him  into  the  Society  of  Friends.  This  ofl'er,  if  it 
was  really  made,  which  is  certainly  doubtful,  was,  happily  for  the 
Friends  at  least,  declined.  Invited  to  Herford,  in  V^^estphalia,  by 
Elizabeth,  daughter  of  the  Elector  Palatine,  De  Labadie  and  his  fol- 
lowers preached  incessantly,  and  succeeded  in  arousing  a  wil<l 
enthusiasm  among  thejjeople,  who  neglected  their  business,  and  gave 
way  to  excitements  and  strange  practices.  Men  and  women,  it  was 
said,  at  the  Communion  drank  and  danced  together,  and  private  mar- 
riages or  spiritual  unions  were  formed.  Labadie  died  in  1674,  at 
Altona,  in  Denmark,  maintaining  his  testimonies  to  the  last.  'Nothing 
remains  forme,'  he  said,  'except  to  go  to  my  God.  Death  is  merely 
ascending  from  a  lower  and  narrower  chamber  to  one  higher  and 
holier.'" 

■^He  goes  on  to  say,  writing  in  1677,  "About  a  year  since,  Robert 
Barclay  and  Benjamin  Furly  took  that  city  in  the  way  from  Frederick- 
stadt  to  Amsterdam,  and  gave  them  a  visit;  in  which  they  informed 
them  somewhat  of  Friends'  principles,  and  recommended  the  Testi- 
mony of  Truth  to  them  as  both  a  nearer  and  more  certain  thing  than 
the  utmost  of  De  Labadie's  doctrine.  Thev  left  them  tender  and 
loving."    Travels  in  Holland,  Penn's  Select  Works,  p.  453. 


118  Robert  Barclay, 

Dutch  Ambassador  to  tlie  court  of  Spain,  which  led  to 
the  j)roduction  of  one  of  Barclay's  minor  works.  The 
subject  of  their  converse  was  the  very  soul  of  Quakerism, 
the  inward  and  immediate  revelations  of  the  Holy  Spirit. 
Pacts  stated  his  objections,  and  wished  Barclay  to  re- 
consider the  whole  question.  The  Apologist  did  this, 
and  was  more  than  ever  satisfied  with  his  own  position. 
Accordingly  he  wrote  to  Herr  Pacts  a  long  letter  in 
Latin  full  of  subtle  reasonings  in  his  very  best  style,  re- 
j)lying  to  the  objections  urged.  Pacts  promised  an 
answer  to  the  letter  but  never  sent  it.  However,  when 
he  met  Barclay  in  London  some  years  after,  he 
acknowledged  that  he  had  been  mistaken  in  his  notions 
of  the  Quakers,  for  he  found  they  could  make  a  reason- 
able plea  for  the  foundation  of  their  religion.  Barclay 
afterwards  translated  his  letter  into  English,  and  pub- 
lished it. 

This  was  a  kind  of  service  in  which  he  was  quite  at 
home,  and  in  his  quiet  northern  home  doubtless  it  kept 
him  constantly  employed.  His  English  friends  had  not 
the  leisure  necessary  to  do  the  work  in  the  thorough 
style  in  which  he  performed  it.  How  diligently  he 
laboured  m  this  field,  the  facts  already  stated  attest. 

But  the  grandest  fruit  of  his  genius  is  undoubtedly 
his  Apology.  The  address  to  the  king  is  dated  Nov. 
2oth,  1675 ;  the  Latin  edition  is  dated  Amsterdam,  1676. 
He  was  therefore  only  twenty-seven  years  of  age  when 
his  masterpiece  was  completed ;  and  as  it  was  first  pub- 
lished, so  it  stands  to-day,  unaltered.  His  genius 
matured  early,  though  to  the  great  perplexity  of  our 
human  judgment,  early  maturity  was  followed  by  early 
death.  For  three  or  four  years,  his  English  brethren 
had  been  struggling  with  an  unusually  strong  tide  of 
misrepresentation  and  obloquy.  He  could  not  be  a 
passive  looker-on  now  that  God  had  given  him  rest  from 
persecution.  He  would  endeavour  to  state  the  opinions 
of  his   brethren,   and   the   rationale   of  them,  with  a 


The  Apologist  of  Quakerism,  119 

fulness  for  which  they  had  neither  time  nor  opportunity. 
It  w<is  a  brotherly  and  chivalrous  feeling,  and  it  had  its 
own  reward.  The  work  was  at  once  accepted  as  a 
standard  exposition  of  Quakerism.  It  has  been  pro- 
fusely eulogised  by  many  who  have  not  accepted  the 
creed  it  defends.  Even  Voltaire  has  warmly  praised 
its  pure  Latiuity.  He  called  it  "the  finest  Church 
Latin  that  he  knew."  Sir  James  Mackintosh  in  his 
"Revolution  in  England, '^  calls  it  "a  masterpiece  of 
ingenious  reasoning,  and  a  model  of  argumentative 
com]>osition,  which  extorted  praise  from  Bayle,  one  of 
the  most  acute  and  least  fanatical  of  men."  The  writer 
in  the  "  Theological  Review,"  from  whom  we  have 
already  quoted,  is  enthusiastic  in  his  admiration  of  it. 
After  speaking  of  Rutherford's  "  Letters,"  and  Scougal's 
"  Life  of  God  in  the  Soul  of  Man,"  he  proceeds,  "Greater, 
where  they  were  greatest,  than  Rutherford  or  Scougal, 
was  Robert  Barclay ;  it  is  a  country's  loss  that  his 
splendid  Apologia  should  be  left  in  the  hands  of  a  sect. 
Here,  indeed,  is  a  genuine  outcome  of  the  inner  depth 
of  the  nation's  worship ;  something  characteristic  and 
her  own ;  a  gift  to  her  religious  life  akin  to  her  pro- 
foundest  requirements;  and  if  she  did  but  know  it,  far 
worthier  of  the  acceptance  of  her  people  than  any  reli- 
gious aid  which  she  has  ever  welcomed  from  the  other 
side  of  the  border ;  more  satisfying  to  the  intellect  than 
the  close  scholastic  conclusions  of  the  English  divines 
at  Westminster ;  more  full  of  melody  to  the  soul  than 
even  the  rude  music  of  those  ballad  psalms  which  the 
Kirk  had  not  been  too  proud  to  adapt  from  the  version 
of  the  Cornish  statesman.  One  great  original  theologian, 
and  only  one,  has  Scotland  produced ;  he  it  is  the  his- 
tory of  whose  life  and  mind  we  shall  endeavour  to 
approach  in  the  present  Article."  TheoL  Review,  1874, 
p.  528. 

We  must  not  leave  the  Apology  without  referring  to 
its  manly  and  honest  preface.     It  lias  been  praised  as 


120  Robert  Barclay^ 

heartily  as  tlie  book  itself.  In  an  age  of  fulsome  flat- 
tery, it  is  unique  in  its  appeal  to  the  better  nature  of 
King  Charles,  whom  the  writer  begs  not  to  despise  the 
singular  mercies  which  God  had  shown  him.  On  Bar- 
clay's return  to  London  from  Holland,  he  probably 
presented  a  copy  to  the  king ;  and  it  is  to  the  credit  of 
that  monarch  that,  far  from  taking  offence  at  the  plain 
speaking  of  his  Quaker  kinsman,  we  find  him  ever  after 
showing  him  special  favour.  Penn  and  Barclay  seem 
alike  to  have  possessed  the  power  of  drawing  out  the 
best  side  of  the  characters  of  Charles  II.  and  his  brother 
James  II  This  fact  must  be  borne  in  mind  in  consid- 
ering the  charges  laid  against  the  former  because  of  in- 
timate relations  with  the  Court. 

From  the  Continent,  Barclay  returned  to  London, 
where  he  heard  that  his  father  and  other  of  his  Aber- 
deen friends  had  been  thrown  into  prison  for  "  holding 
conventicles."  He  immediately  began  to  devise  measures 
for  their  release.  He  had  a  letter  from  the  Princess 
Elizabeth  to  her  brother  Prince  Rupert.  He  presented 
this,  met  of  course  with  a  civil  reception,  and  took  the 
opportunity  to  obtain  the  Prince's  concurrence  with  a 
petition  which  he  was  presentmg  to  the  king.  He  also 
wrote  to  the  Princess  to  support  his  application,  and 
til  en  presented  his  petition.  His  plea  is  that  a  difference 
should  be  made  between  the  peaceable  and  loyal  Quakers, 
and  those  asrainst  whom  the  laws  w^ere  directed.  Un- 
fortunately  Prince  Kupert  was  indisposed,  and  unable 
to  keep  his  promise.  So  as  the  petition  was  vigorously 
opposed,  his  memorial  was  passed  on  to  the  Scotch  Privy 
Council,  with  such  a  cool  endorsement  that  it  took  no 
effect. 

It  was  on  this  errand  that  he  first  sou2:ht  the  Duke 
of  York,  afterwards  James  II.  He  himself  has  told  the 
story  in  his  *'  Vindication."  "  Being  at  London  and 
employed  by  my  friends  to  obtain  a  liberty  for  them  out 
of  their  imprisonment  at  Aberdeen  for  the  single  exer- 


The  Apologist  of  Qaaherism,  121 

cise  of  their  conscience,  and  not  being  able  to  gain  any 
ground  u})on  the  Duke  of  Lauderdale,  in  whose  hands 
was  the  sole  inana^-ement  of  Scots  affairs  at  that  time,  I 
was  advised  by  a  Friend  to  try  the  Duke  of  York,  who 
was  said  to  be  the  only  man  whom  Lauderdale  Avould 
bear  to  meddle  in  his  province,  or  who  was  like  to  do  it 
with  success.  And  having  found  means  of  access  to  him, 
I  found  him  inclined  to  interpose  in  it,  he  having  then 
and  always  since  to  me  professed  himself  to  be  for  liberty 
of  conscience.  And  though  not  for  several  years,  yet  at 
last  his  interposing  proved  very  helpful  in  that  matter." 

The  reply  of  the  Princess  Palatine  to  Robert  Barclay's 
request,  is  interesting  as  a  specimen  of  the  religious  cor- 
respondence of  these  illustrious  friends.  She  says, 
"  Your  memory  is  dear  to  me,  so  are  your  lines  and 
exhortations  very  necessary.  I  confess  also  myself 
spiritually  very  poor  and  naked ;  all  my  happiness  is,  I 
do  know  I  am  so,  and  whatever  I  have  studied  or  learnt 
heretofore  is  but  dirt  in  comparison  with  the  true  knowl- 
edge of  Christ.  I  confess  my  infidelity  to  this  Life  here- 
tofore, by  suffering  myself  to  be  conducted  by  false, 
politic  lights.  Now  that  I  have  sometimes  a  small 
glimpse  of  the  true  Light,  I  do  not  attend  it  as  I  should, 
being  drawn  away  by  the  works  of  my  calling,  which 
must  be  done ;  and  as  your  swift  English  hounds  I  often 
overrun  my  scent,  being  called  back  when  it  is  too  late." 

In  his  reply,  Barclay  tells  of  the  non-success  of  his 
efforts  to  obtain  the  release  of  his  friends,  and  yet  adds 
with  calm  heroism,  "  I  this  day  take  my  journey  towards 
them,  not  doubting  but  I  shall  also  shore  their  joys." 
Nor  was  he  mistaken.  Soon  after  reaching  Aberdeen, 
he  was  arrested  and  placed  in  the  Tolbooth.  This  gaol 
was  divided  into  two  parts,  the  lower,  which  was  vile, 
the  upper,  which  was  worse.  Robert  Barclay  was  al- 
lowed a  place  in  the  lower  prison,  but  those  who  were 
arrested  with  him  were  thrust  into  the  upper  prison. 
Here  shortly  afterwards  they  were  joined  by  David  Bar- 


122  Robert  Barclay, 

clay,  who  had  been  released  only  to  fall  again  into  the 
clutches  of  the  enemy. 

Th  enews  of  Robert  Barclay's  commitment  to  prison 
reached  his  royal  friend  Elizabeth  the  next  month 
(Dec.  1676).  She  at  once  wrote  to  console  him.  ^' I 
am  sure  that  the  captivers  are  more  captive  than  you 
are,  being  in  the  company  of  him  that  admits  no  bonds, 
and  is  able  to  break  all  bonds."  She  also  wrote  at  once 
to  her  brother  Prince  Rupert  to  use  his  influence  with 
the  king  on  his  behalf. 

Her  letter  put  the  case  plainly  and  well.  " T  wrote 
you  some  months  ago  by  Robert  Barclay  who  passed 
this  way,  and  hearing  I  was  your  sister,  desired  to  speak 
with  me.  I  knew  him  to  be  a  Quaker  by  his  hat,  and 
took  occasion  to  inform  myself  of  all  their  opinions ; 
and  finding  they  were  accustomed  to  submit  to  magis- 
trates in  real  things,  omitting  the  ceremonial,  I  wished 
in  my  heart  the  King  might  have  many  such  subjects. 
And  since  I  have  heard  that  notwithstanding  his  Ma- 
jesty's most  gracious  letters  in  his  behalf  to  the  Council 
of  Scotland,  he  has  been  clapped  up  in  prison  with  the 
rest  of  his  friends,  and  they  threaten  to  hang  them,  at 
least  those  they  call  preachers  among  them,  unless  they 
subscribe  their  own  banishment ;  and  this  upon  a  law 
made  against  other  sects  that  appeared  armed  for  the 
maintenance  of  their  heresy;  which  goes  directly  against 
the  principles  of  those  which  are  ready  to  suficr  all  that 
can  be  inflicted,  and  still  love  and  pray  for  their  enemies. 
Therefore,  dear  brother,  if  you  can  do  anything  to  pre- 
vent their  destruction,  I  doubt  not  but  you  will  do  an 
action  acceptable  to  God  Almighty,  and  conducive  to 
the  service  of  your  royal  master.  For  the  Presbyterians 
are  their  violent  enemies,  to  whom  they  are  an  eyesore, 
as  being  witnesses  against  all  their  violent  ways.  I  care 
not  though  his  Majesty  see  my  letter.  It  is  written  out 
of  no  less  an  humble  affection  for  him,  than  most 
sensible  comjDassion  for  the  innocent  sufferers." 


The  Ajjolof/ldt  of  Quakerism,  123 

Besides  writ i no;  tliis  letter  she  agreed  to  use  her  influ- 
ence with  Lady  Lauderthde,  and  to  get  her  brother  to 
do  his  best  witli  the  Earl,  but  she  explains  she  has 
little  exj)eetatiun  of  success  as  they  are  no  friends  of 
theirs. 

This  letter  and  other  influences  led  to  a  royal  recom- 
mendation to  the  King's  Council  in  Edinbro',  but  some 
interval  elapsed  before  it  bore  fruit.  Meanwhile,  the 
father  and  son  had  been  removed  to  a  gaol  outside  the 
town,  called  the  Chapel.  Their  treatment  here  was 
malicious  enough,  but  mild  in  comparison  with  what 
many  of  their  brethren  suffered ;  and  though  they  pro- 
tested, as  became  Britons  and  Quakers,  no  doubt  they 
thanked  God  for  the  comparative  ease  of  tlieir  lot. 
Whilst  in  prison  they  received  many  letters  of  sympathy 
from  their  friends.  Amongst  these  is  a  little  known 
letter  from  William  Penn,  hoping  that  they  **  may  grow 
spiritual  soldiers,  expert  and  fitted  by  tliese  exercises 
for  such  spiritual  conflicts  as  the  Lord  hath  for  you  to 
go  through ;"  and  that  they  may  grow  "  as  trees  in  winter, 
downwards,  that  your  root  may  spread ;  so  shall  you 
stand  in  all  storms  and  tempests." 

One  of  the  excuses  for  ill-using  the  Friends  was  that 
they  were  Popishly  aflected.  This  must  have  galled 
Robert  Barclay's  sensitive  nature  exceedingly.  His 
growing  friendship  with  the  King  and  the  suspected 
Duke  of  York  gave  colour  to  the  charge,  and  his  train- 
ing in  a  Catholic  college,  his  former  profession  of  the 
Catholic  faith,  and  his  near  kinship  to  many  Catholics, 
were  taunts  ready  to  the  hand  of  disputants  like  the 
Aberdeen  students  or  the  scurrilous  John  Brown. 

From  the  "  Chapel,"  Barclay  wrote  a  strong  appeal 
to  Archbishop  Sharpe  to  abandon  his  unchristian  ])er- 
secutions.  Does  the  reader  think  this  is  like  asking 
Shyloek  to  renounce  his  pound  of  flesh?  He  nuist 
remember  that  the  Quakers  v;ere  accustomed  to  accom- 
plish such  impossibilities ;  and  where  their  hardy  faith 


124  Robert  Barclay^ 

could  not  succeed  in  such  feats,  it  could  persevere  in 
attempting  them.  Their  love  was  as  invincible  as  their 
patience.  They  sincerely  pitied  their  persecutors,  and 
felt  that  they  were  harming  themselves  more  than  they 
hurt  the  Friends.  So  for  their  soul's  sake  they  pleaded 
with  them,  using  every  argument  which  they  thouglit 
they  could  ask  God  to  bless.  Whilst  in  Aberdeen 
prison,  Barclay  also  wrote  his  treatise  on  "Universal 
Love/'  an  earnest  plea  for  religious  toleration. 

The  prisoners  gained  their  liberty  by  an  amusing  dis- 
agreement between  the  Aberdeen  Magistrates  and  the 
Sheriff,  which  led  to  a  lawsuit.  Meanwhile,  Kobert 
Barclay  and  others  who  had  been  liberated  on  parole, 
went  before  a  notary  and  claimed  their  full  liberty. 

We  now  find  Robert  Barclay  attending  the  Yearly 
Meeting  in  London,  and  then  going  on  to  the  Continent 
in  company  with  George  Fox  and  William  Penn.  Their 
object  was  two-fold,  aggression  and  organisation.  The 
Mennonite  churches  of  the  Netherlands  and  Germany 
were  the  special  attraction.  William  Caton,  at  one  time 
tutor  at  Swarthmoor  Hall,  had  settled  in  Holland,  and 
had  met  with  a  cordial  welcome  amongst  these  churches. 
William  Ames  and  other  Friends  also  visited  them, 
and  by  degrees  the  Quakers  had  become  very  strong  in 
Holland.  William  Penn  had  visited  them  before.  We 
may  here  remark  that  the  Friends  have  ever  kept  up  a 
kindly  and  brotherly  intercourse  with  the  Mennonites 
whether  in  Germany,  Bussia,  or  the  United  States,  vis- 
iting them  for  fraternal  encouragement,  and  helping 
them  in  times  of  famine  and  persecution. 

Considering  that  both  of  Barclay's  companions  kept 
diaries  which  have  since  been  published,  it  is  remarka- 
ble how  little  we  learn  of  him  from  their  records.  Penn's 
narrative  is  a  rich  spiritual  treat,  but  would  have  been 
richer  had  it  been  his  purpose  to  tell  of  the  private  as 
well  as  of  the  public  transactions  of  the  "  three  great 
apostles  of  the  sect,"  as  Hepworth  Dixon  calls  them. 


The  Apologist  of  Quakerism,  125 

What  glorious  times  of  spiritual  communion  they  must 
have  luid.  With  strongly  marked  individuality,  there 
was  yet  a  genuine  bond  of  union  and  true  sympathy 
between  them.  Fox,  the  senior  by  twenty  years,  was 
strongest  in  acquaintance  with  the  facts  about  tlie  state 
of  the  Society.  His  faulty  English  might  at  times  jar 
on  the  ears  of  his  scholarly  brethren,  but  that  was  less 
offensive  to  them  than  the  impure  spiritual  dialects  of 
many  professed  Christians.  His  strong  and  many- 
sided  nature  enabled  him  to  meet  Penn  in  his  large 
l^hihmtliropic  schemes,  and  to  sympathise  with  Barclay 
in  his  scholarly  labours.  If  already  his  frame  was  feel- 
ino;  the  effects  of  much  sufferino;  whilst  his  brethren 
were  in  their  prime,  his  soul  knew  no  decay.  Penn 
might  be  the  strongest  of  the  three  on  the  point  of 
leavening  earthly  institutions  with  heavenly  aims.  Bar- 
clay's surpassing  intellectual  gifts  might  forbid  any  man 
to  despise  his  youth.  But  in  deep  spiritual  life  they 
were  equals.  What  mighty  wrestlings  must  have  been 
theirs  as  they  talked  of  the  spiritual  needs  of  the  world! 
How  they  must  have  exulted  in  the  progress  of  spiritual 
truth !  Their  own  Society  at  the  time  probably  num- 
Ibered  at  least  50,000  members.  There  were  many  not 
of  their  community  with  whom  they  held  sweet  inter- 
course through  a  common  enjoyment  of  spiritual  re- 
ligion. Their  faith  was  unfaltering  that  a  new  era  had 
dawned  upon  the  Christian  church,  which  was  about  to 
renew  its  youth,  and  repeat  the  glorious  triumphs  of  its 
early  days. 

After  successfully  organising  in  Plolland  the  same 
system  of  church  government  which  had  been  set  up  in 
England,  they  visited  Herford,  the  court  of  the  Prin- 
cess Elizabeth.  Barclay  had  written  to  her  from  Aber- 
deen prison,  strongly  urging  her,  since  she  felt  the  power 
and  blessing  of  silent  waiting  on  God,  to  trust  that,  and 
especially  to  dismiss  her  "hireling"  chaplain  with  his 
"  unallowable  services."     In  reply  she  had  pleaded  that 


126  Robert  Barclay^ 

the  way  was  not  yet  plain  to  her ;  she  must  wait  for 
light.  If  only  her  faith  were  strengthened  what  might 
she  not  do  ?  But  the  result  did  not  answer  Barclay's 
expectation.  They  had,  indeed,  times  of  great  spiritual 
refreshment,  and  the  right  hand  of  the  Lord  was  re- 
vealed, but  the  Princess  was  not  won  to  silent  worship, 
nor  to  renounce  the  ordinary  modes  of  worship.  How- 
ever Barclay  urges  and  pleads  with  her,  her  reply  still 
is  *'  I  must  go  by  my  light.''  *'  I  cannot  submit  to  the 
opinions  or  practice  of  others,  though  they  have  more 
light  than  myself.""^ 

At  Herford,  Barclay  left  his  friends  and  returned  to 
Amsterdam.  In  September  we  find  him  in  London, 
using  his  influence  with  the  Duke  of  York  to  procure 
liberty  for  Friends  in  Scotland.  He  only  succeeded, 
however,  so  far  as  his  father  and  himself  were  concerned. 
When  he  wrote  the  result  to  his  friend  the  Princess,  and 
after  shewing  the  dangers  that  awaited  him,  told  her 
he  was  returning  to  Scotland,  she  was  astonished,  and 
warmly  remonstrated  with  him  for  taking  such  a  course. 
Robert  Barclay  had  expressed  sorrow  at  her  non-suc- 
cess. She  tells  him  that  it  is  no  cross  to  her  that  Lady 
Lauderdale  returns  no  other  answer  to  her  request  than- 
a  mere  court  compliment,  and  proceeds: — "But  it  is  a 
cross  to  me  that  you  will  not  make  use  of  the  liberty 
which  God  miraculously  gave  you,  but  will  return  into 
Scotland  to  be  clapt  up  again  into  prison,  for  which  we 
have  neither  precept  nor  example."  But  to  stop  in  the 
path  of  duty  because  there  were  dangers  ahead,  would 
have  been  a  failure  of  obedience  which  would  have 
plunged  Barclay's  soul  into  darkness  and  distress.  He 
must  go  forward  and  leave  the  consequences  to  God. 

The  persecution  of  the  Aberdeen  Friends  continued 
unabated  until  1679.     In  the  spring  of  that  year  Arch- 

*  Not  that  Barclay  aimed  at  proselytising,  but  he  wished  her  to  take 
the  course  which  seemed  to  him  the  necessary  outcome  of  her  views. 
"I  pretend  to  be  no  sect  master,"  he  writes,  "  and  disgust  all  such." 


The  Apologist  of  Quakerism.  127 

biisliop  Sliarpe,  the  cliief  instigator  of  it,  was  assassinated, 
and  Lauderdale  removed  from  offiee ;  and  immediately 
came  a  lull  in  the  storm.  In  November,  Robert  Barclay 
and  some  others  were  indeed  thrown  into  prison,  but 
they  were  released  in  a  few  hours.  The  favour  of  the 
Council  towards  Friends  in  general,  and  especially  the 
interest  at  court  of  Robert  Barclay,  were  too  strong  for 
the  persecutors,  and  they  capitulated.  Locally  the  hard 
fought  fight  was  won. 

The  royal  favour  was  still  more  distinctly  shown  to 
Robert  Barclay  when,  in  the  same  year,  the  Ury  estate 
was,  by  royal  charter  dated  14th  August,  erected  into  a 
barony,  with  civil  and  criminal  jurisdiction  to  himself 
and  his  heirs  forever.  This  w^as  about  the  time  when 
James  was  made  Lord  High  Commissioner,  and  being 
jealous  of  the  influence  of  Monmouth,  was  nursing  his 
Scotch  popularity.  In  the  act  of  parliament  (1685) 
confirming  the  charter,  it  is  said  to  be  granted  "  for  the 
many  services  done  by  Colonel  David  Barclay  and  his 
son  the  said  Robert  Barclay  to  the  king  and  his  most 
royal  progenitors  in  times  past."  It  was  swept  away, 
with  all  kindred  privileges,  Avhen  George  II.  remodelled 
the  government  of  Scotland.  But  the  Court  Book  is 
still  in  existence  to  bear  testimony  to  his  conscientious 
administration  of  justice. 

In  this  year  he  also  paid  another  visit  to  Holland, 
but  was  unable  to  visit  his  royal  correspondent  the 
Princess  Elizabeth  at  Herford.  However  he  wrote 
her  w^hat  proved  to  be  a  final  letter,  dated  Rotterdam, 
Bth  of  the  5th  month,  1679.  In  this  characteristically 
sensitive  but  affectionately  faithful  epistle,  he  says,  "  Thou 
may  think  strange  that  after  so  long  a  silence  I  should 
now  apply  myself  to  answ^er  thy  last  (which  came  to  my 
hands  at  a  time  when  I  was  under  great  bodily  w^eak- 
ness)  for  which  I  will  not  trouble  thee  with  any  further 
Apologie  than  to  assure  thee  that  no  want  of  respect  or 
regard  to  thee,  but  ane  unwillingness  to  work  in  mine 


128  Robert  Barclay y 

own  will,  and  a  fear  in  so  doing  rather  to  hurt  than  help 
thee,  hath  hindered  me  until  now.  Had  I  given  way  to 
my  own  inclinations,  and  to  the  course  of  that  love, 
which,  without  flattery  I  can  say  I  have  for  thee,  so  as 
to  have  exprest  but  the  hundred  part  of  that  concern 
which  frequently  possessed  me  on  thy  account,  I  had 
overcharged  thee  with  my  letters.  But  knowing  it  is 
not  the  will  of  man  that  bringeth  about  the  work  of  God, 
I  choosed  rather  to  be  silent  than  forward.  But  being 
through  a  singular  occasion  come  to  this  country,  and 
not  having  access  to  make  thee  a  visit,  I  found  a  true 
liberty  from  the  Lord  in  my  spirit  thus  to  salute  thee." 
From  what  follows  it  seems  that  either  the  Princess 
misunderstood  his  anxious  solicitude  for  her,  or  he 
thought  she  did.  His  apology  for  his  urgency  is  touch- 
ing. He  concludes ;  "  For  herein  I  have  peace  before 
God,  that  I  never  sought  to  gather  thee  nor  others  to 
myself,  but  to  the  Lord.  I  23retend  to  be  no  sect  master, 
and  disgust  all  such.  My  labour  is  only  as  an  ambassa- 
dour  to  instruct  all  to  be  reconciled  to  God,  and  desire  no 
more  than  to  be  manifest  in  the  consciences  of  those  to 
whom  I  come  that  I  am  such,  by  the  answer  of  that  of 
God  there,  to  which  therefore  in  my  conscience  I  recom- 
mend my  testimony."  In  not  seeing  the  Princess  on 
this  visit  he  missed  his  last  opportunity,  for  she  died  the 
following  year.  Penn  has  paid  a  tribute  to  her  memory 
in  "  No  Cross,  No  Crown,"  in  which  he  says,  '^  I  must 
needs  say  her  mind  had  a  noble  prospect ;  her  eye  was 
to  a  better  and  more  lasting  inheritance  than  can  be 
found  below,  which  made  her  often  despise  the  greatness 
of  courts,  and  learning  of  the  schools,  of  which  she  was 
an  extraordinary  judge." 

To  this  year  also  belong  two  of  his  writings— a 
"  duply  "  to  a  scurrilous  reply  to  his  Apology,  entitled 
^'  Quakerism  the  pathway  to  Paganism,"  by  John  Brown, 
and  a  translation  of  his  Latin  letter  to  the  Ambassadors 
assembled  at  Nimeguen,  urging  the  claims  of  peace. 


The  Apologist  of  Quakerism,  129 

During  the  remaiiiiiio;  years  of  liis  life,  Kobert  Bar- 
clay published  little.  Probably  he  was  too  busy  to  write 
much.  Of  his  employments  unfortunately  we  know  little. 
His  writings,  his  learning,  his  great  ability,  his  rank, 
his  aristocratic  friends  and  connections,  and  his  influ- 
ence at  court,  made  him  a  man  of  mark.  In  his  own 
society,  he  was  a  recognised  leader.  His  ministry  evi- 
dently was  of  a  high  order.  Possibly  not  so  popular 
as  that  of  Fox  or  Penn,  it  must  have  been  solid,  earnest, 
and  impressive.  He  is  known  to  us  almost  solely  as  an 
author,  but  his  own  generation  knew  him  as  a  capable 
man  of  affairs.  He  was  not  a  popular  leader  like  Fox, 
or  a  man  consumed  by  large  humanitarian  schemes  like 
Penn.  But  he  had  a  broad  and  liberal  mind,  sound 
judgment,  and  an  insinuating  address.  The  dedication 
of  the  Apology  shows  with  what  skill  he  could  walk  on 
delicate  ground. 

About  this  time,  the  divisions  which  troubled  Friends 
in  England  found  their  way  to  Aberdeen.  Rogers  and 
Bugg  sent  their  slanderous  letters  everywhere,  and  as 
Barclay  was  mistakenly  supposed  to  have  written  the 
"Anarchy  of  Banters ''  against  the  former,  it  was  not 
likely  that  the  peace  of  Aberdeen  would  be  undisturbed. 
Several  members  had  to  be  expelled  and  then  harmony, 
was  restored.  It  is  to  this  that  the  following  extract 
from  a  letter  of  Geor2;e  Fox  refers. 

"London,  31st  of  4th  mo.  (June),  1G80. 
"  Dear  Robert  Barclay, 

With  my  love  to  thee  and  thy  Father  and  all  the  rest 
of  the  faithful  friends  in  the  holy  peaceable  truth,  that 
is  over  all  and  changes  not.  I  am  sorry  to  hear  that 
there  should  be  any  difference  or  distance  amongst  any 
Friends  in  your  parts,  and  that  they  should  not  keep 
in  the  power  of  the  Lord  to  the  spreading  of  the  truth 
abroad,  and  such  great  want  and  need  as  there  is  in 
your  country.  For  all  should  be  in  the  Gospel  of  peace, 
in  the  power  of  God  in  which  enmity  cannot  come,  and 


130  Robert  Barclay ^ 

in  tlie  peaceable  wisdom  which  is  easy  to  be  entreated. 
And  therefore  you  that  are  ministers  in  that  nation 
should  meet  together  sometimes,  and  keep  in  unity,  and 
that  you  might  treat  of  things  that  tend  for  peace,  as 
the  Apostles  and  Elders  did  in  their  day,  to  the  estab- 
lishing, settling,  and  jireserving  of  the  churches  in 
Christ  Jesus." 

It  may  surprise  some  who  have  mistaken  ideas  of 
Fox's  methods  to  find  him  saying :  "  I  shall  write  a  few 
words  to  John  Blaikling,  for  him  and  Thomas  Lang- 
horn  to  come  into  your  country,  for  they  are  honest  men 
and  may  be  very  serviceable."  From  the  next  sentence, 
it  appears  that  Barclay  had  not  been  at  the  recent 
Yearly  Meeting  which  had  threatened  to  be  a  stormy 
one,  but  had  passed  off  peaceably.  *^As  for  the  Yearly 
Meeting,  the  Lord  did  manifest  his  wonderful  power 
and  j^i^esence  in  all  the  meetings,  and  it  was  mighty 
large  from  all  parts,  and  the  love  of  God  was  raised  in 
Friends  beyond  words.  I  have  not  seen  the  like.  And 
though  many  of  the  dirty  spirits  was  there  that  are 
rebellious,  yet  the  Lord's  power  and  truth  was  over 
them,  and  Friends  parted  in  the  power  and  love  of  God, 
and  all  was  quiet." 

In  1679-1682  the  Duke  of  York  was  in  Scotland, 
first  as  Lord  High  Commissioner,  afterwards  on  a  visit. 
Considering  the  cruel  and  mischievous  policy  which  he 
pursued  there,  it  seems  incredible  to  us  that  Barclay 
should  have  been  able  to  like  him.  Yet  he  seems  often 
to  have  been  at  his  court,  and  to  liave  had  the  fiivourable 
impressions  which  he  had  already  received  of  the  duke 
deepened  and  confirmed.  Hume  says  indeed  that,  ^'  the 
duke  had  behaved  with  great  civility  towards  the  gentry 
and  nobility  [of  Scotland]  and  by  his  courtly  demeanour 
had  much  won  uj)on  their  affections."  So  that  Barclay 
was  not  alone.  At  one  time  he  verified  before  the  duke 
a  claim  of  his  father's  for  money  laid  out  in  the  service 
of  Charles  I.;  the  debt  was  acknowledged,  but  only  a 


The  Apologist  of  Quakerism,  131 

small  part,  less  than  £300,  was  ever  paid.  Again  he 
visits  him  in  Edinbro^  at  the  earnest  desire  of  William 
Penn  about  the  New  Jersey  affiiirs/^  At  other  times  he 
fully  used  his  great  influence  with  James  on  behalf  of 
his  friends.  Even  when  in  1680  the  Duke  was  called 
to  Windsor,  Barclay's  wishes  were  not  forgotten  as  ap- 
23ears  by  the  following  note. 

Windsor,  June  27th,  1880. 

I  send  you  here  enclosed  a  letter  to  the  Lord  Advo- 
cate as  you  desired.  I  choose  to  write  to  him  because  I 
had  spoken  to  him  of  it  when  I  was  in  Scotland.  You 
see  I  do  my  part,  and  I  make  no  doubt  but  that  he  will 
do  his,  and  then  you  will  have  no  further  trouble  in 
that  affair.  James. 

Whilst  in  London  in  1682,  Robert  Barclay  was  ap- 
pointed governor  of  East  Jersey  (the  Eastern  part  of 
New  Jersey)  which  had  been  purchased  by  William 
Penn,  the  Earl  of  Perth,  and  other  of  his  friends.  He 
was  made  one  of  the  proprietors,  and  "  to  induce  him  to 

*  The  whole  letter  which  tells  us  this  is  worth  quoting.  Letters  of 
the  Early  Friends,  pp.  257,  8. 

Edr.  [Edinburgh],  the  10th  mo.  [Dec]  1G70. 
Dear  G.  F., 

To  whom  is  my  dear  and  unfeigned  love  in  the  unchangeable  Truth, 
of  whom  to  hear  is  always  refreshful  to  me.  I  know  it  will  be  accept- 
able to  thee  to  understand  that  at  last  the  tedious  persecution  at 
Aberdeen  seems  to  have  come  to  an  end,  for  Friends  have  had  their 
meetings  peaceable  near  these  two  months,  and  dear  P.  L.  (Patrick 
Livingstone)  after  having  had  several  peaceable  meetings,  is  now  come 
away  a  noble  conqueror  from  that  place,  and  is  gone  to  visit  Friends 
in  the  west  country,  and  then  intends  homeward  by  way  of  Newcastle. 
I  doubt  not,  but  that  God  will  abundantly  reward  his  courage  and  his 
patience ;  for  his  stay  hath  been  of  great  service  to  Truth  and  Friends 
in  these  parts. 

I  came  here  at  the  earnest  desire  of  W.  P.  (William  Penn)  atul  other 
Friends  to  speak  to  the  Duke  of  York  concerning  the  New  Jersey 
business ;  but  fear  there  will  be  little  effectual  got  done  in  it.  I  doubt 
it  has  been  spoiled  in  the  managing  at  first.  *  *  *  I  should  be 
very  glad,  if  thy  freedom  could  allow  of  it,  to  see  thee  in  this  country 
in  the  spring.  I  know  it  would  be  of  great  service,  for  there  are  several 
things  that  would  need  it.  Several  things  go  cross,  and  are  so  now  in 
divers  places;  and  I  know  no  man's  presence  could  so  easily  remedy 
it  as  thine."    He  signs  himself,  "  thy  real  friend,  11.  Barclay." 


132  Robert  Barclay, 

accept  thereof  [of  the  Governorship]  they  gifted  him 
a  propriety  with  5000  acres  more  for  him  to  bestow  as 
he  should  think  fit."  "Charles  II.  confirmed  the  grant 
of  the  Government,  and  the  royal  commission  states  that 
*  such  are  his  known  fidelity  and  capacity,  that  he  has 
the  Government  during  life ;  but  no  other  governor  after 
him  shall  have  it  longer  than  three  years.' ''  He  ap- 
pointed as  his  deputy  Gawen  Laurie,  a  London  Friend 
and  merchant,  already  attached  to  the  province  as  one  of 
the  proprietors  of  West  Jersey.  His  brothers  John  and 
David  intended  to  settle  there,  but  David  died  on  the 
voyage.  He  was  a  youth  of  great  piety  and  promise, 
greatly  beloved,  especially  by  his  father.  John  settled 
at  Perth-Amboy,  the  capital  of  the  province,  where  he 
died  in  1731.  The  only  mention  of  him  which  I  can 
find  is  in  Smith's  History  of  New  Jersey,  where  it  is 
said,  "  He  bore  the  character  of  a  good  neighbour,  and 
was  very  serviceable  to  the  public  in  several  capacities, 
but  more  particularly  in  Amboy,  where  he  lived  and 
died."* 

In  Robert  Barclav,  William  Penn  would  have  not 
only  a  practical  adviser,  but  one  able  to  understand  and 
sympathise  with  his  lofty  aims.  He  who  suggested  two 
hundred  years  ago  a  just  method  of  disendowment,  and 
who  so  effectively  advocated  the  cause  of  peace,  would 
have  large-hearted  sympathy  and  suggestions  for  the 
founder  of  the  Western  Utopia.  It  is  unfortunate  that 
we  have  no  information  of  his  plans  and  efibrts  for  the 
two  colonies.  Once  only  the  curtain  is  lifted.  In  1685 
we  find  him  "  attentive  to  the  welfare  of  East  Jersey  by 
shipping  provisions  and  engaging  indented  servants  in 
Aberdeen."  f 

*  Both  brothers  were  members  of  the  Society  of  Friends,  and  the 
younger  was  aheady  a  minister  at  the  time  of  his  death. 

t  Education  was  early  attended  to  by  Friends.  "  In  1G81  in  Aber- 
deen Monthly  Meeting,  two  schools  were  established,  one  for  boys  and 
one  for  girls.  The  latter  was  held  in  the  meeting-house.  The  school- 
mistress was  besought  by  the  cliurch  '  to  seek  to  accomplish  herself 


The  Apologist  of  Quaherism,  133 

Tliere  is  a  well-known  and  authentic  story  of  Barclay's 
adventure  with  a  robber,  which  is  often  quoted  by  Friends 
in  support  of  their  belief  in  non-resistance  to  evil.  He 
had  been  to  London,  and  had  left  one  of  his  sons  at 
Theobalds,  where  his  old  friend  George  Keith  had  set 
up  a  school.  One  morning  his  wife  noticed  that  he 
looked  thoughtful,  and  asked  the  reason.  He  replied 
that  he  believed  some  uncommon  trial  would  that  day 
befal  the  company.  They  set  out  on  their  journey,  and 
met  with  the  not  uncommon  incident  in  those  days  near 
London — an  attack  from  highwaymen.  One  of  these 
presented  his  pistol  at  Robert  Barclay,  who  with  calm 
self-possession  took  him  by  the  arm,  and  asked  him 
how  he  came  to  be  so  rude.  The  robber  dropped  his 
pistol,  and  became  quiet  as  a  lamb.  Mrs.  Barclay's 
brother  was  not  so  fortunate,  he  was  robbed ;  and  one 
of  the  four  members  of  the  party,  a  Dutchman  named 
Sonmans,  accidentally  received  a  wound  in  his  thigh 
from  which  he  died.  Surely  the  father  never  showed 
more  coolness  under  fire  than  did  the  son  when  sud- 
denly confronted  by  such  danger.'^ 

in  reading,  writing,  and  arithmetic,'  and  also  to  get  '  a  good  stocking- 
weaver.'  The  church  also,  'had  a  true  sense  that  there  is  cause  for 
encouraging  her.'  Some  of  the  parents  thought  otherwise  and  with- 
drew their  children,  and  it  was  directed,  that  they  he  weightily  dealt 
with  to  return  them  again.  The  boys  school  had  a  schoolmaster  who 
was  allowed  100  pound  rent.  It  was  to  impart  *  the  Latin  tongue  and 
other  conmiendable  learning.'  The  'priests'  manifested  'great  trouble' 
at  the  setting  uj:*  of  this  school,  because  'several  considerable  people 
of  the  world  have  sent  their  children  thereto,  highly  commending 
their  profiting  therein  beyond  their  own  schools.  And  some  fruits 
also  as  to  conviction  and  conversion  among  the  young  ones  hath 
l)een  of  great  encouragement  to  us.' '  (Kobert  Barclay's  "  Inner  Life, 
«fcc.,"  p.  482,  note.) 

That  Robert  Barclay  took  great  interest  in  this  effort  may  be  taken 
for  granted.  There  is  extant  a  copy  of  a  letter  of  his  widow's  (dated 
15th  of  6th  ino.,  1693)  full  of  earnest  desires  for  the  scholars  and  recom- 
mendations to  the  teachers. 

*  The  incident  is  thus  told  more  fully  and  picturesquely  by  Wilson 
Armistead.  "  Calm  and  self-possessed,  he  looked  the  robber  in  the 
face,  with  a  firm  but  meek  benignity,  assured  him  he  was  his  and 
every  man's  friend,  that  he  was  willing  and  ready  to  relieve  his  wants; 


134  Robert  Barclay, 

Barclay  like  William  Penn  was  charged  with  doubt- 
ful relations  with  James  II.  They  both  believed  him 
sincere  in  his  professed  regard  for  religious  liberty; 
they  both  felt  for  him  a  real,  though  it  seems  to  us  an 
unmerited  regard.  He  showed  them  both  special  kind- 
ness, and  listened  to  their  pleas  for  their  brethren  and 
for  others.  George  Fox  writes  to  Barclay  in  1686 : — 
"  Friends  were  very  sensible  of  the  great  service  thou 
hadst  concerning  the  truth  with  the  king  and  all  the 
court;  and  that  thou  hadst  their  ear  more  than  any 
Friend  when  here."  But  it  must  not  be  supposed  that 
they  were  therefore  indifferent  to  the  constitutional 
principles  at  stake.  (See  sketch  of  Penn.)  There  is  a 
curious  disproof  of  this  in  a  hint  conveyed  in  the 
Friends'  address  to  the  king  on  his  Declaration  of  In- 
dulgence, drawn  up  by  the  Yearly  Meeting  of  1687, 
when  it  is  almost  certain  that  Barclay  was  present  and 
must  have  concurred.  "  We  hope,"  they  say,  "  the 
good  effects  thereof  may  produce  such  a  concurrence 
from  the  parliament  as  will  secure  it  to  our  posterity." 
This  influence  at  court  caused  Robert  Barclay  often  to 
be  wanted  in  London,  and  he  seems  to  have  been  a 
constant  attender  of  the  Yearly  Meetings  up  to  1688. 

In  1685  we  are  told  that  Barclay  was  again  in 
London  at  the  Yearly  Meeting,  and  employed  himself 
in  many  acts  of  kindness.  Charles  II.  had  died  on  the 
6th  of  February,  and  James  at  once  ascended  to  the 
throne.  If  Barclay  had  been  anxious  for  the  royal 
favour,  as  some  asserted,  he  would  at  once  have  gone  to 

that  he  was  free  from  the  fear  of  death  through  a  divine  hope  of  im- 
niortaUty,  and  therefore  was  not  to  be  intimidated  by  a  deadly  weapon, 
and  then  appealed  to  him  whether  he  could  find  in  his  heart  to  shed 
the  blood  of  one  who  had  no  other  feeling  or  purpose  but  to  do  him 
good.  The  robber  was  confounded  ;  his  eye  melted;  his  brawny  arm 
trembled ;  his  pistol  dro^oped  out  of  his  hand  on  to  the  ground,  and 
he  lied  from  the  presence  of  the  non-resistant  hero  whom  he  could 
no  longer  confront."  Mr.  Armistead's  memoir  was  published  long 
after  the  publication  of  the  contemporary  letters  which  give  the  sim- 
pler narrative ;  the  reader  must  take  his  choice. 


The  Apologist  of  Quakerism,  135 

court  to  salute  the  rising  sun.  Instead,  we  find  liim 
going  simply  to  the  May  gatherings  of  his  brethren,  and 
only  at  a  later  date  seeking  the  royal  presence  on  behalf 
of  others. 

In  1686  he  repeated  his  visit  on  the  same  errand  and 
took  part  with  George  Whitehead  in  an  appeal  to  the 
king,  which  resulted  in  the  liberation  of  1200  Friends. 
Whitehead  says  he  took  Barclay  with  him,  "  the  king 
having  a  particular  respect  for  him  from  the  knowledge 
he  hacl  of  him  in  Scotland ;  "  but  Wliitehead  seems  to 
have  been  the  chief  speaker.  In  the  end  the  king 
granted  a  commission  to  the  attorney-general,  Sir  R. 
Sawyer,  to  issue  warrants  to  release  all  whom  he  could 
legally  discharge  as  the  king's  prisoners,  which  through 
George  Whitehead's  energy  was  thoroughly  carried  out. 

Soon  after  Barclay's  return,  his  aged  father  sickened, 
and  died  on  the  12tli  of  October.  His  son  published  a 
very  full  account  of  his  last  days,  which  seem  to  have 
been  full  of  heavenly  calm  and  restful  faith.  The  old 
soldier,  after  a  youth  of  adventures  and  a  manhood  of 
perils  and  persecutions,  "  fell  asleep,"  says  his  son,  "  like 
a  lamb."  The  feelings  that  first  won  him  to  Quakerism 
were  strong  to  the  last.  To  the  doctor  who  attended 
him  he  said,  "  It  is  the  life  of  righteousness  that  we 
bear  witness  to,  and  not  an  empty  profession."  To  the 
Friends  who  gathered  round  his  dying-bed,  he  said, 
"  How  precious  is  the  love  of  God  among  his  children, 
and  their  love  to  one  another !  My  love  is  with  you — 
I  leave  it  among  you."  As  the  end  drew  near,  he  ex- 
claimed, "  Now  the  time  comes  !  Praises,  praises  to  the 
Lord !  Let  now  thy  servant  depart  in  peace."  And  so 
he  crossed  the  river. 

Again  in  1687  Robert  Barclay  visited  London, 
travelling  with  Viscount  and  Lady  Arbuthnot,  the 
latter  as  a  daughter  of  the  Earl  of  Sunderland  being  a 
distant  cousin  of  his  own.  The  Scotch  Quakers  had 
previously  met  in  Aberdeen,  and  had  drawn  up  in  their 


136  Robert  Barclay , 

General  Meeting  an  address  of  acknowledgment  to  the 
king  on  his  recent  Declaration  of  Indulgence ;  this 
Robert  Barclay  presented.  A  similar  one,  prepared  by 
this  London  Yearly  Meeting  of  1687  and  presented  to 
the  king  by  William  Penn,  has  been  already  mentioned. 
On  this  occasion,  Barclay  visited  the  seven  bishops  who 
were  in  the  Tower  for  refusing  to  circulate  this  very 
Declaration.  They  had  declared  that  the  Quakers 
had  belied  them  by  rejDorting  that  they  had  been  the 
death  of  some  of  them.  Probably  Barclay  felt  not 
only  that  the  charge,  which  certainly  had  been  made, 
must  be  sustained  for  the  credit  of  his  brethren,  but 
what  was  more  important,  that  the  bishops  were  now  in 
a  position  better  to  understand  the  Quaker  pleas  for 
liberty  of  conscience.  So  he  produced  to  them  unques- 
tionable proof  that  some  Friends  had  been  kept  in  gaol 
until  they  died,  even  after  trustworthy  physicians  had 
warned  their  persecutors  that  death  must  be  the  result 
of  their  longer  detention.  However,  he  assured  them 
that  they  would  not  publish  the  damaging  facts,  lest  it 
should  furnish  a  handle  to  their  enemies. 

His  last  visit  to  London  was  early  in  1688,  and  he 
remained  all  the  summer.  On  the  journey  he  had  the 
company  of  his  brother-in-law.  Sir  Ewen  Cameron,  of 
Lochiel.  He  took  with  him  his  eldest  son  Robert,  then  a 
boy  of  sixteen,  remarkable  alike  for  his  piety  and  for 
his  precocious  Scotch  prudence,  and  introduced  him  to 
the  court  at  Windsor.  There  he  remained  for  some 
time,  "  being  much  caressed,  it  is  said,  on  account  of  his 
father's  interest,  which  occasioned  numerous  depend- 
ents ;  and  he  appears  to  have  conducted  himself  so  as  to 
incur  no  reproach  even  with  Quakers.''  A  sermon 
which  Eobert  Barclay  preached  at  this  time  in  Grace- 
church  St.  Meeting,  was  reported  and  has  been 
published.  One  great  object  of  this  journey  was  to  see 
justice  done  to  his  brother-in-law,  who  had  a  difference 
with  the  powerful  Duke  of  Gordon.     Barclay  set  him- 


The  Apologist  of  Quakerism.  137 

self  in  good  earnest  to  get  tlie  matter  righted.  First  he 
wrote  to  several  English  noblemen  with  wliom  he  was 
intimate,  but  they  were  shy  of  the  difficult  task,  though 
they  all  professed  their  willingness  to  help  him  in  any- 
thing else.  Then  he  appealed  to  the  king,  and  "succeeded 
in  obtaining  from  him  a  full  hearing  upon  the  whole 
]natter,  in  the  presence  of  the  Marquis  of  Powis  and  the 
Earls  of  Murray  and  Melfort,  who  were  requested  to 
become  referees.  Perservering  through  all  obstructions 
raised  by  the  opposite  party,  Barclay  was  able  at  length 
to  obtain  a  final  settlement,  much  to  the  advantage  of 
Cameron  of  Lochiel."  Thus  again  James  appears 
under  Barclay's  influence  as  the  good  genius  of  the  op- 
pressed. 

On  one  of  his  visits  to  the  court,  he  found  the  king  full 
of  the  thought  of  the  coming  of  the  Prince  of  Orange. 
They  had  a  serious  conversation  about  the  state  of 
affairs,  and  Barclay,  like  Penn,  sincerely  sympathised 
with  the  royal  culprit  in  his  troubles.  "Being  with 
him  near  a  window,  the  king  looked  out  and  observed 
that  ^  the  wind  was  then  fair  for  the  Prince  of  Orange 
to  come  over.'  Robert  Barclay  replied,  '  it  was  hard 
that  no  expedient  could  be  found  to  satisfy  the  people.' 
The  king  declared  he  w^ould  do  anything  becoming  a 
gentleman,  except  parting  with  liberty  of  conscience, 
which  he  never  would  whilst  he  lived." 

After  the  Revolution,  the  calumnies  by  which  he  was 
assailed  led  to  his  drawing  up  a  "  Vindication,''  which 
is  the  last  known  2^i*oduction  of  his  pen.  For  himself 
he  would  have  been  content  to  bear  these  calumnies  in 
silence.  Two  reasons  overruled  this  choice.  Some  men 
of  judgment  wlio  found  how  completely  he  could  refute 
them,  wished  his  answers  to  be  well  known.  On  the 
G.hcr  hand,  the  loss  of  his  rej^utation  caused  damage  to 
the  Society  to  which  he  belonged,  and  of  whose  interests 
he  was  so  jealous.  Yet  his  own  contempt  for  the  charges 
laid  against  him,  and  for  the  popular  opinion  of  him,  is 


138  Robert  Barclay, 

evident  in  almost  every  paragraph.  There  is  more  than 
courageous  outspokenness ;  there  is  the  indifference  of 
one  who  feels,  "With  me  it  is  a  small  thing  that  I 
should  be  judged  of  you.  He  that  judgeth  me  is  the 
Lord." 

He  sums  up  the  charges  against  him  thus  : — "  That 
I  am  a  papist  and  some  will  needs  have  me  a  Jesuite  ; 
that .  the  access  and  interest  I  have  been  thought  to 
have  had  with  the  king  is  thereto  ascribed ;  that  I  have 
been  a  great  caballer  and  councealor  of  those  things  that 
have  been  done  for  the  advancement  of  the  Eomish  in- 
terest and  agrieving  of  the  people :  and  thence  have  been 
a  joint  contriver  with  the  Jesuit  Peters  and  others ;  and 
that  for  this  I  have  received  advantages  and  money  from 
the  king,  and  so  consequently  am  chargeable  with  the 
odium  and  censure  that  such  doings  merit."  To  this  he 
replies,  that  he  has  been  married  eighteen  years  and  has 
several  children,  which  proves  him  no  Jesuit ;  that  for 
twenty-two  years  he  has  been  no  Papist,  "  without  being 
under  the  least  temptation  to  return  to  it  again ; "  that 
he  has  always  avowed  his  opposition  to  those  principles 
"in  the  opinion  of  some  more  forw^ardly  than  prudently," 
when  the  catholic  party  was  strong,  "judging  it,"  he 
adds  sarcastically,  "  a  fitter  season  then  than  now  to 
show  zeal  for  the  Protestant  religion."  The  only  money 
ever  paid  to  him  from  the  treasury  is  acknowledged  in 
the  published  accounts,  and  so  on.  But  what  is  most 
daring  is  his  charity  towards  the  fallen  monarch  and 
his  Catholic  friends  in  the  hour  of  their  unpopularity. 
"  For  I  nuist  confess  that  the  fatal  streaks  the  interest 
of  the  Church  of  Rome  seems  to  have  gotten  in  these 
nations  does  not  a  wliitt  increase  my  aversion  to  their 
religion,  for  that  I  judge  truth  and  error  is  not  rightly 
measured  by  such  events ;  and  as  to  the  persons  of 
Ptoman  Catholics,  as  it  never  agreed  with  the  notions  I 
have  of  the  Christian  religion  to  hate  these  persons,  so 
their  present  misfortunes  are  so  far  from  embittering 


The  Apologist  of  Quakerism,  139 

my  spirit  towards  them  that  it  rather  increases  tender- 
ness and  regard  to  them,  while  I  consider  the  ingenerous 
spirit  of  those  who  cannot  take  a  more  effectual  way  to 
lessen  the  reputation  of  the  Protestant  religion." 

"  I  come  now  to  the  great  charge  of  my  access  to  and 
interest  with  the  king.  And  if  I  should  ask  whether 
that  were  a  crime  ?  I  find  few  reasonable  men,  if  any, 
would  say  so.  But  I  am  neither  afraid  nor  ashamed  to 
give  a  candid  account  of  that  matter."  He  then  gives 
the  occasion  of  their  meeting  in  1676,  as  narrated  else- 
where, and  proceeds  : — "  To  do  him  right,  I  never  found 
reason  to  doubt  his  sincerity  in  the  matter  of  liberty  of 
conscience.  .  .  .  After  his  happening  to  be  in  Scot- 
land, giving  me  an  opportunity  of  more  frequent  access, 
and  that  begetting  an  opinion  of  interest,  I  acknow^ledge 
freely  that  I  was  ready  to  use  it  to  the  advantage  of  my 
friends  and  acquaintances,  w^hat  I  esteemed  just  and 
reasonable  for  me  to  meddle  in."  Again  he  says,  *' In 
short  I  must  own  nor  will  I  decline  to  avow  that  I  love 
King  James,  that  I  wish  him  well,  that  I  have  been  and 
am  sensibly  touched  with  a  feeling  of  his  misfortunes, 
and  that  I  cannot  excuse  myself  from  the  duty  of  praying 
for  him  that  God  may  bless  him,  and  sanctify  His  afflic- 
tions to  him.  And  if  so  be  His  will  to  take  from  him 
an  earthly  crown,  He  may  prepare  his  heart  and  direct 
his  steps  so  that  he  may  obtain  through  mercy  an  heav- 
enly one,  which  all  good  Christians  judge  the  most 
preferable." 

The  last  two  years  of  Kobert  Barclay's  life  seem  to 
have  been  spent  in  social  enjoyment  and  quiet  useful- 
ness at  home.  "There,"  we  are  told,  "his  mild  and 
amiable  virtues  found  their  happiest  sphere  of  exercise, 
and  he  enjoyed  the  esteem  of  his  neighbours."  But 
such  serene  happiness  was  not  to  last.  In  1690,  he 
travelled  in  the  ministry  in  the  north  of  Scotland,  accom- 
panied by  another  Quaker  preacher  named  James 
Dickinson.     Soon  after  his  return  home,  he  was  seized 


140  Robert  Bar  clay  y 

with  a  violent  fever,  under  which  ho  soon  sunk,  and 
died  on  the  3rd  of  October,  1690.  He  was  laid  beside 
his  father  in  the  vault  in  the  burial  place  in  the  beauti- 
ful grounds  of  Ury  which  his  father  had  prepared. 
(Thither  his  descendants  and  namesakes  were  gathered 
one  by  one  for  160  years,  until  in  1854,  the  last  laird, 
Capt.  Barclay- Allardice,  after  mortgaging  his  estates  to 
their  full  value,  and  bringing  sadness  to  the  hearts  of  all 
who  loved  the  name  he  bore,  was  brought  there  to  his 
last  rest.)  There  was  great  lamentation,  especially  in 
his  own  society,  when  the  news  got  abroad.  Fox,  Penn, 
and  others  bore  no  grudging  testimony  to  his  gifts  and 
services.  The  latter  edited  his  works,  with  an  ample 
preface,  in  which  the  subjects  and  merits  of  the  different 
treatises  are  spoken  of  with  judgment,  yet  with  all  the 
warmth  of  a  personal  friend. 

Barclay's  Apology  has  been  spoken  of  as  a  system  of 
Divinity.  It  is  nothing  of  the  kind,  but  simply  an  ex- 
haustive treatise  on  the  j^oints  in  which  Quakerism  differs 
from  the  current  evangelical  Christianity  of  his  day. 
The  point  is  of  importance,  because  otherwise  the  reader 
may  be  led  astray  both  by  the  omissions  from  the  work, 
and  by  the  proportions  allotted  to  different  subjects. 
He  must  look  elsewhere,  for  instance,  for  proofs  that  the 
early  Friends  were  substantially  orthodox  in  their  views 
of  the  Trinity. 

Much  has  been  said  about  the  Apology  being  framed 
on  a  plan  similar  to  the  Assembly's  Catechism,  and 
being  indeed  a  reply  to  it.  But  that  Catechism  itself  is 
on  the  plan  of  Calvin's  Institutes,  the  trusted  guide  of 
Scotch  orthodoxy.  It  would  be  an  interesting  point  to 
trace  the  relation  between  the  Institutes  and  the  Apol- 
ogy. As  to  the  Calvinistic  controversy,  a  recent  writer 
says,  "  No  man  ever  gave  Calvinism  such  mighty  shakes 
as  Barclay  did.  And  he  shook  it  from  within.  He 
understood  it.  As  the  religion  of  his  country  he  had 
entered  into  it  and  made  himself  master  of  it.     His 


The  Apologist  of  Quakerism,  141 

controversy  with  Calvin  was  on  fundamental  principles." 
(Theological  lleview,  1874,  p.  553).  These  assertions 
must  be  modiiied  by  remembering  that,  as  we  have  seen, 
almost  from  cliildhood  Barclay  disliked  Calvinism,  so 
that  whilst  he  might  effectually  combat  some  of  its 
positions,  he  w\as  little  likely  to  do  justice  to  its  strong 
points,  and  can  hardly  be  said  to  have  shaken  it  from 
within.  The  Arminianism  of  the  Catholic  Church 
would  strengthen  his  mstinctive  dislike,  so  that  though 
he  found  the  Quakers  Arminians,  he  in  nowise  owed 
his  convictions  on  this  point  to  them. 

The  style  of  the  Apology  is  beautifully  clear.  The 
best  proof  of  its  simplicity  is  to  be  found  in  the  fact 
thr.t  many  of  the  artisan  class  have  so  followed  its 
reasonings  as  to  be  led  to  accept  Quakerism  by  this 
book  alone.  Probably  it  has  brought  more  converts  to 
Quakerism  than  any  other  book  that  ever  was  written. 
It  is  grand  in  its  efficient  handling  of  great  questions 
without  any  appearance  of  labour  or  effort.  There  is  a 
cumulative  power  in  many  of  the  paragraphs  that  is 
very  effective ;  epithet  piled  on  epithet,  clause  following 
up  clause  like  the  waves  of  the  incoming  tide,  until 
mind  and  heart  are  alike  borne  along  by  its  rush.  The 
thought  is  made  to  stand  out  not  only  boldly  and  clearly, 
but  clothed  with  that  subtle  power  which  is  only  wielded 
by  the  transparently  honest  and  the  intensely  earnest. 
At  times  the  writer  condescends  to  brusque  vehemence 
or  touching  appeal  to  his  own  experience. 

Whatever  claim  for  originality  of  thought  is  advanced 
on  behalf  of  Robert  Barclay,  must  principally  be  based 
on  his  arguments  in  defence  of  Quakerism,  and  on  his 
systematising  of  Quaker  thought.*     His  namesake  and 

*In  the  '' Yorkshireman."  a  religious  paper  condncted  by  the  emi- 
nent meteorologist,  Luke  Howard,  F.R.S.,  before  he  left  the  Society 
of  Friends,  in  consequence  of  their  action  in  the  "  Beacon"  contro- 
versy— there  is  (vol.  III.  pp.  8-14)  an  interesting  enquiry  as  to  Bar- 
clay's indebtedness  to  George  Keith  for  his  views  as  to  the  ''hypothe- 
sis or  system  relating  to  the  'Seed  or  Birtli  of  God  in  the  soul,  which 


142  Robert  Barclay, 

descendant,  the  late  Robert  Barclay  of  Eeigate,  bestowed 
great  pains  and  labour  on  investigations  to  find  out  how 
far  the  ideas  of  the  Early  Friends  were  known  to  the 
world  before  George  Fox  preached  them.  He  has  shewn 
in  his  "Inner  Life  of  the  Religious  Societies  of  the 
Commonwealth "  that  to  a  large  extent  the  religious 
phrases  and  tenets  of  the  Friends,  were  those  used  and 
held  by  Caspar  Schwenkfeld,  and  his  followers  amongst 
the  Mennonite  churches  of  Holland  and  Germany. 
Churches  of  their  faith  and  order  were  established  in 
York  and  Lincoln  when  George  Fox  began  to  preach, 
through  which  he  may  have  received  their  views.* 

At  least  Mr.  Barclay  has  proved  that  Fox  was  ac- 
quainted with  these  views,  though  possibly  he  may  not 

makes  it  a  distinct  being  or  substance  as  the  Vehiculum  Dei,  &c.'" 
The  writer  terms  Barclay's  view  a  Platonising  doctrine.  Certainly 
Keith  felt  very  kindly  towards  Dr.  Henry  More,  the  great  Platonist, 
and  urged  Friends  to  shew  him  loving  sympathy  "notwithstanding 
of  his  mistakes."  Keith  declared  afterward  that  Barclay  learnt  the 
doctrine  from  him,  and  the  writer  produces  proofs  of  this  from  Keith's 
writings.  But  the  recent  proofs  of  a  common  source  in  the  writings 
of  Schwenkfeldt,  makes  the  enquiry  less  interesting. 

*The  Mennonites  condemned  all  oaths,  all  war,  all  adornment  in 
dress,  and  frivolity  in  conduct  and  conversation.  They  had  times  for 
silent  prayer  in  their  worship ;  they  had  no  paid  ministry ;  they  taught 
that  a  university  training  alone  did  not  fit  a  man  for  the  ministry. 
They  also  set  the  fatal  example  of  excluding  from  their  membership 
those  who  married  either  unconverted  persons,  or  Christians  of  other 
denominations.  They  had  circulating  Yearly  Meetings  like  the  early 
Friends. 

But  the  followers  of  Caspar  Schwenfeld  were  still  more  like  Friends 
than  were  other  Mennonites.  The  same  authority  says  (p.  237) : — 
"The  teaching  of  Schwenkfeld  and  Fox  was  identical  on  three  import- 
ant points.  First,  on  what  is  called  the  doctrine  of  the  *  Inward  Light, 
Life,  Word,  Seed,  <tc.'  Secondly,  on  *  Immediate  Revelation  ;'  that  is, 
that  God  and  Christ  in  the  person  of  the  Holy  Spirit,  the  Word  of  God, 
communicates  with  the  human  soul  without  the  absolute  necessity 
of  the  rites  and  ceremonies  of  the  church,  or  of  any  outward  means, 
acts  or  things,  however  important  they  may  be.  .  .  .  Thirdly, 
that  as  a  necessary  consequence,  no  merely  bodily  act,  such  as  par- 
taking of  the  Lord's  Supper  or  Baptism,  can  give  the  inward  and  spir- 
itual reality  and  power  of  the  Lord's  '  body  and  blood,'  or  that  of  the 
spiritual  'washing  of  regeneration  ;'  nor  can  the  soul  be  maintained  in 
spiritual  union  with  him  by  bodily  acts."  Schwenkfeld  and  his  fol- 
lowers therefore  discarded  baptism  and  the  Lord's  Supper. 


Tlie  Apoloyisl  of  Quakerism,  143 

have  known  tlieir  source.  But  it  is  evident  that  they 
were  not  received  by  him  mechanically.  They  were 
assimilated,  not  swallowed ;  that  which  seemed  to  him 
chatF  being  separated  from  the  wheat  with  intelligent 
appreciation,  and  such  variations  being  introduced  as 
his  own  experience  and  conscience  indicated. 

The  Apology  develops  with  systematic  thoroughness, 
the  doctrine  of  the  *' Seed  "  or  "  Light  within.''  The 
"  Light  within "  is  given  to  every  man  in  measure, 
whether  he  be  born  in  Christian  or  heathen  lands ;  and 
so  has  been  given  since  the  Creation.  It  manifests  his 
sins  with  kindly  severity.  As  it  is  attended  to,  it  grows 
in  clearness,  more  light  is  given  until  the  whole  soul  is 
filled  with  light,  and  joy,  and  peace.  At  first,  the 
"  seed  "  lies  all  but  dormant  in  the  human  soul,  until  its 
faint  impulses  are  recognised,  accepted  and  honoured. 
Then  it  grows  in  power,  it  subdues  the  corruptions  of 
the  flesh,  it  spreads  its  influence  throughout  the  whole 
nature  and  the  whole  life.  Its  power  is  sufiicient  for 
every  duty  and  for  all  righteousness.  But  the  early 
Friends  are  not  at  all  careful  to  maintain  unity  of  idea 
and  congruity  of  figure  with  regard  to  the  terms  "Light" 
and  "Seed."  They  use  them  indiscriminately  to  de- 
scribe the  Divine  In-dwelling  in  all  its  stages.  They 
are  the  secret  of  man's  capacity  for  salvation.  Through 
the  "  Universal  Light "  all  men  may  be  led  to  a  saving 
knowledge  of  God.  It  prepares  the  way  for  those 
"  Immediate  Bevelations  "  of  divine  truth,  which  Barclay 
declares  to  have  been  the  formal  objects  of  faith  in  all 
ages.  By  these  "  Immediate  Revelations  "  or  discover- 
ies of  vital  truth  to  the  soul,  and  by  these  alone,  every 
Christian  becomes  savingly  acquainted  with  the  things 
of  God. 

Like  the  Mennonites,  the  Quakers  did  not  believe  the 
Seed  to  have  any  vitality  apart  from  the  Spirit  of  God. 
Neither  the  early  Friends  nor  any  of  their  successors 
have  ever  believed  in  any  natural  power  in  man,  by 


144  Robert  Barclay, 

whicli  he  could  savingly  know  God,  or  work  out  his 
soul's  salvation.  The  seed  or  light  was  the  gift  of  God ; 
it  was  not  the  soul,  as  Barclay  is  careful  to  explain,  but 
a  "  substance  "'^  divinely  given  to  every  man,  not  natur- 
ally, but  by  grace.  The  seed  was  not  separable  from 
Christ,  and  when  it  was  quickened,  Christ  was  formed 
in  the  heart,  and  became  the  life  of  the  soul.f 

Another  peculiar  feature  of  the  Quaker  view  of  the 
Divine  Indwelling  is  developed  by  Barclay  in  his  chapter 
on  Perfection.  He  has  before  claimed  that  justification 
is  all  as  one  with  sanctification ;  he  now  explains  that, 
in  the  view  of  Friends,  regeneration  implies  the  possi- 
bility of  perfection  in  this  life.  He  contends  earnestly 
for  a  lofty  view  of  the  power  of  Christ  in  the  believer. 
His  proposition  runs  thus: — "Proposition  VIII.  In 
whom  this  pure  and  holy  birth  is  fully  brought  forth, 
the  body  of  death  and  sin  comes  to  be  crucified  and 
removed,  and  their  hearts  united  and  subjected  to  the 
truth,  so  as  not  to  obey  any  temptation  or  suggestion  of 
the  evil  one,  to  be  free  from  actual  sinning  and  trans- 
gressing of  the  law  of  God,  and  in  that  respect  perfect ; 

*  Barclay  uses  the  term  in  its  scholastic  sense  as  opposed  to 
"  attribute." 

t  The  followin,^  extract  will  assist  in  correcting  one  mistaken  idea 
of  the  "  Light  within."  It  is  from  a  speech  made  in  the  Yearly  Meeting 
of  1861,  by  my  respected  former  tutor,  Isaac  Brown,  whose  solid  learn- 
ing and  sound  judgment  have  won  him  the  greatest  confidence  amongst 
Friends.  The  notorious  *'  Essays  and  reviews  "  were  under  discussion, 
and  he  said,  *^Some  thought  the  work  ought  to  be  hailed  by  our  Soci- 
ety, because  of  the  views  it  advanced  on  the  doctrine  of  the  *  inward 
light.'  He  believed  this  idea  was  a  misconception.  The  opinion  of 
the  Essayists  appeared  to  coincide  rather  with  those  of  the  Hicksite 
body  in  America,  than  with  those  preached  by  George  Fox  and  now 
held  by  our  Society.  It  was  not  the 'inward  light' (by  which  our 
early  Friends  clearly  stated  that  they  meant  nothing  else  than  the 
light  of  the  Spirit  of  Christ)  to  which  these  writers  referred  us,  but  the 
*  enlightened  reason.'  He  thought  it  was  time  for  us  to  discontinue 
the  u'se  of  this  term  *  the  inward  light,'  as  it  had  been  grievously  mis- 
interpreted out  of  the  Society,  and  was  not  found  in  Scripture." 

Let  me  here  say  that  any  one  may  find  the  essentials  of  Quakerism 
without  the  Platonising  doctrine  of  the  "Seed,"  in  J.  J.  Gurney's 
"Distinguishing  Views  and  Practices  of  the  Society  of  Friends." 


The  Apologist  of  Quakerism.  145 

yet  doth  tins  perfection  still  admit  of  a  growth,  and 
there  remainetli  always  in  some  part  a  possibility  of 
sinning,  where  the  mind  doth  not  most  diligently  attend 
unto  the  Lord." 

From  tliese  and  other  teachings  it  has  been  inferred 
that  the  Friends  did  not  believe  in  the  earthly  life  and 
sacrificial  death  of  our  Lord ;  that  they  knew  no  Christ 
but  the  Christ  within.  This  is  a  great  mistake.'''*  That 
they  received  and  held  these  truths  is  a  point  easily 
proved,  and  Barclay  distinctly  afiirms  that  they  must 
be  preached,  or  the  believer  w^ill  not  become  a  complete 
Christian.  But  they  argued  that  there  might  be  Chris- 
tian life  without  the  knowledge  of  these  truths.  In  their 
teachings  the  Christ  within  was  prominent,  and  the 
death  of  Christ  filled  a  less  prominent  position  as  the 
ground  of  God's  mercy,  the  meritorious  cause  of  the  gift 
within. 

But  in  perusing  Barclay,  the  reader  will  of  course 
remember  the  controversies  out  of  which  his  works 
sprung,  and  will  make  allowance  for  the  strain  of  debate. 
Points  on  which  disputants  are  agreed  will  always  be 
passed  over  slightly ;  points  that  have  been  overlooked 
or  challenged  will  be  emphasised,  and  dwelt  on  so 
largely  as  to  seem  out  of  proportion.  But  undoubtedly, 
when  amongst  the  Friends  of  the  next  century  these 
controversial  works  became  the  staple  reading  of  an  age 
of  declining  piety,  the  mischief  done  by  this  disj)ropor- 
tion  was  great.  Quakerism,  contrary  to  the  designs  and 
aspirations  of  its  early  leaders,  became  almost  synony- 
mous with  mysticism  and  quietism,  and  little  better 
than  theism.  The  objective  facts  of  Christianity  were 
neglected,  and  subjective  experiences  w^ere  everything. 
For  instance  in  all  the  writings  and  Journal  of  John 
Woolman,  admirable  as  they  are  in  many  respects,  there 
is  liardly  a  single  statement  of  the  atoning  work  of  our 
Lord  and  Saviour. 


*  See  the  valuable  letter,  quoted  p.  70. 


/ 


146  Robert  Barclay, 

Still  the  evangelical  reader  will  find  in  Barclay  much 
that  he  can  enjoy  and  approve.  His  arguments  for  the 
necessity  of  the  Holy  Spirit's  help  in  reading  the 
Scriptures  to  profit,  and  in  gaining  a  saving  knowledge 
of  Christian  truth,  are  most  excellent.  So  with  many 
other  points  involving  spiritual-mindedness.  But  the 
present  writer  heartily  agrees  with  Joseph  John  Gurney, 
when,  in  the  midst  of  tlje  Beacon  controversy  he  wrote, 
when  Barclay's  name  was  brought  into  special  prominence, 
"  I  am,  however,  inclined  to  the  opinion,  that  were  we 
compelled  to  select  a  single  writer  in  order  to  ascertain 
the  religious  principles  of  the  Early  Friends,  we  could 
scarcely  do  better  than  choose  George  Fox  himself."'^ 
And  this  choice  would  be  justified,  not  only  by  the 
clearness  and  fulness  of  Fox's  expositions  of  Scripture 
truth,  but  by  the  healthy  tone  and  practical  power  of 
those  expositions.  It  is  significant  that  Barclay  and 
not  Fox  was  the  favourite  writer  of  the  Quietistic  age  of 
Quakerism. 

For  a  long  period  Barclay  was  more  than  a  standard 
writer  amongst  the  Friends.  His  Apology  had  all  the 
authority  of  a  creed,  and  not  to  accept  it  would  be 
sufficient  to  brand  any  Friend  as  unsound.f  Nobler 
minds  might  feel  that  this  was  bondage  utterly  foreign 
to  the  spirit  of  the  early  Friendsj  yet  a  large  number 
of  Friends  did  not.  But  about  the  beginning  of  the 
present  century,  a  change  came  over  the  Society. 
Beligious  and  philanthropic  works  led  some  of  its 
members  to  associate  with  evangelical  churchmen  and 

*  J.  J.  Gurney 's  Memoirs,  vol.  2,  p.  28. 

f  "The  'Apology'  of  Barclay  was  largely  printed  and  distributed  by 
the  Society,  and  was  accepted  at  the  period  of  which  we  are  treating 
[1833]  (contrary  to  the  principles  of  the  ancient  Society)  as  a  distinct 
creed,  which  every  person  bearing  the  name  of  a  '  Friend  '  ought  to  be 
prepared  to  accept  in  all  its  parts.  *  ^-  *  At  this  period  it  was  deemed 
sufficient  proof  of  I.  Crewdson's  doctrinal  'unsoundness/  to  state  that 
he  objected  to  certain  portions  of  the  able  theological  treatise  of  Bar- 
clay." **  E,.  Barclay's  '  Inner  Life  of  tlie  Eeligious  Societies  of  the 
Commonwealth,' "  p.  573. 


The  Apologist  of  QuaJcerism,  147 

others.  Controversies  also  arose,  whicli  at  least  com- 
pelled a  systematic  and  critical  study  of  the  Bible. 
Broader  sympathies  and  more  enlightened  study  of  the 
Scriptures  undermined  Barclay's  influence.  It  was 
found  that  his  exposition  of  Scripture  texts  was  some- 
times unsatisfactory.  The  Yearly  Meeting  ceased  to 
print  the  Apology  for  gratuitous  distribution,  though 
not  without  strenuous  protest  from  some,  wdio  clung  to 
the  old  ways  of  presenting  Quaker  truth. 

In  the  more  recent  literature  of  the  Society,  the  doc- 
trine of  the  Divine  seed  is  scarcely  to  be  found.  But 
its  essence  is  there.  The  illumination  of  the  Holy 
Spirit,  and  the  presence  of  Christ  with  his  church  are 
held  by  Friends  with  peculiar  distinctness  and  force. 
The  fact  that  all  men  have  grace  enough  to  accept  the 
offer  of  salvation  if  they  will,  is  stated  as  clearly  now  as 
it  was  by  George  Fox.  Let  there  be  but  the  zeal  and 
the  faith  of  George  Fox,  his  urgency  in  dealing  with 
men,  his  confidence  in  pleading  with  God,  and  Quaker- 
ism has  yet  a  message  that  the  world  needs  to  hear,  and 
that  will  win  its  olden  triumphs,  and  bring  its  divine 
blessings  to  man.