Previously to this time, he generally resided at Ury with his father; but in this year he went to London, and thence to Holland, accompanied by William Penn, the celebrated and amiable proprietor of the province of Pennsylvania. These religious men travelled in Holland and Germany, visiting their friends, and disseminating their doctrines. They waited upon Elizabeth, princess-palatine of the Rhine, at her residence at Herwerden, and were kindly received. She seems to have adopted their doctrines, for she openly patronised the Quakers; but her friendship for Barclay was sincere and unfeigned, and lasted during life. She frequently wrote to him with her own hand; and always promoted his views at the court of England, as far as her influence could be of service to him or his friends. When he returned to London, he learned that his father and other Quakers were imprisoned in Aberdeen, for holding meetings in that city. He therefore presented a memorial in their behalf to Charles II. which was delivered by himself into the king’s own hand, who caused his secretary of state, the Duke of Lauderdale, to underwrite upon it a favourable reference to the council of Scotland, which had the desired effect, as they soon after obtained their liberty.
In this year, (1676,) he published “The Apology for True Christian Divinity,” in Latin, at Amsterdam, which is the most celebrated of his works. It is dedicated to King Charles II.; and the dedication is remarkable for the freedom and boldness of sentiment and language in which his majesty is addressed. “Thou hast tasted,” he says, “of prosperity and adversity; thou knowest what it is to be banished thy native country, to be over-ruled as well as to rule, and sit upon the throne; and, being oppressed, thou hast reason to know how hateful the oppressor is both to God and man. If, after all these warnings and advertisements, thou dost not turn to the Lord with all thy heart, but forget him who remembered thee in thy distress, and give up thyself to folly, lust, and vanity—surely great will be thy condemnation.”—The Apology is reared on the “Theses Theologicæ,” being an exposition of the fifteen propositions contained in that work. The author’s general plan is, to state the position he means to establish, and to support it by Scripture quotations applicable to the case, or to deduce it by an argument in the form of a syllogism. By this learned work, he acquired great celebrity as a deep theologian, profoundly skilled in the scriptures, the fathers, and church history. His next publication, which also appeared this year, is entitled, “The Anarchy of the Ranters,” and it is a vindication of the society from the imputation of disorderly practices in their discipline, of which they were accused by their adversaries.
About the end of September, the Apologist returned to Ury; and although he had obtained his father’s release from confinement, yet he was not able to protect himself. On the 7th November 1676, he was committed to prison in Aberdeen, along with several other Quakers, for holding meetings for public worship, and did not regain his liberty until the 9th of April 1677. While in prison, he wrote a treatise, entitled, “Universal Love considered and established upon its right foundation,” which was published after his release.
He left Ury in May, and went to London to exert himself for the deliverance of the Quakers of the north country, who were still harassed by imprisonment and fines, for holding meetings at Aberdeen, in contravention, as it was alleged, of a statute enacted against “armed field conventicles,” which evidently did not apply to these peaceable people. From “Theobalds near London,” he wrote to the princess-palatine on this subject, in which he gives an account of a conversation that passed between him and the Duke of York relative to the sufferings of the Quakers. It appears by this letter, that he had addressed his royal highness in very plain language, for he says, “I told him, I understood from Scotland, that, notwithstanding Lauderdale was there, and had promised to do something before he went, yet our friends’ bonds were rather increased, and that there was only one thing to be done which I desired of him, and that was to write effectually to the Duke of Lauderdale, in that style wherein Lauderdale might understand that he was serious in the business, and did really intend the thing he did write concerning should take effect; which I knew he might do, and I supposed the other might answer; which, if he would do, I must acknowledge as a great kindness. But if he did write, and not in that manner, so that the other might not suppose him to be serious, I would rather he would excuse himself the trouble:—desiring withal, to excuse my plain manner of dealing, as being different from the court way of soliciting: all which he seemed to take in good part, and said he would write as I desired.”—He soon after returned to Ury, and was permitted to enjoy the full exercise of his religion unmolested, until the 9th of November 1679, when he was taken out of a meeting at Aberdeen, as well as several of his friends but they were discharged in a few hours, and never after wards disturbed by the magistrate.
The “Apology,” which had become widely circulated in six different languages, was rudely assailed by John Brown, in a work, entitled, “Quakerism the path-way to Paganism.” To this abusive performance, Barclay replied in vindication of his doctrines; which is the last of his polemical writings that are published. From this period, he was occupied, for the most part, in travelling in England, relative to the concerns of the society; and, when in London in 1682, he was honoured with a public appointment, having received a commission as governor of East Jersey in America. An extensive tract of land in that province, was, at the same time, granted to him and his heirs in fee. Charles II. confirmed his government for life; and the commission is expressed in terms highly flattering to this good man:—“Such are his known fidelity and capacity,” it says, “that he has the government during life; but that every governor after him shall have it for three years only.” He was authorised to appoint a deputy-governor, with a salary of L 400 sterling per annum; and Gavin Laurie, a merchant in London, was accordingly appointed to that office. Having arranged these matters, he returned to Ury; but in summer 1683, he again visited his friends in London. Towards the close of that year, however, he came home and occupied himself in shipping stores, provisions, and other necessaries, from Aberdeen, to the colony of East Jersey, in the prosperity of which he was extremely interested.
In 1685, he went again to London relative to the concerns of the society; but soon returned, and remained at home till April 1687, when, at the earnest solicitation of George Fox and other friends, he set off for court, to exert his influence on behalf of the Quakers. As the king honoured him with his friendship, he had access to his majesty at all times; and on this occasion, he presented an address from the Quakers in Scotland, expressive of their gratitude for his majesty’s proclamation, permitting liberty of conscience, which was graciously received. The Apologist seems to have stood on a footing of great intimacy with the king, and to have conversed with him candidly and freely on the business of the state. Considering the intricacy of his majesty’s affairs at that time, the opinion or advice of a sincere and honest, yet clear-headed man, was, no doubt, highly valued by James. Having accomplished the object of his journey, he returned home.
In November 1688, he was again in London, and embraced that opportunity to take leave of his majesty, with whose misfortunes he was greatly affected. At his last interview with the king, (while they were standing at a window in the palace conversing together,) James looked out and said, “The wind is fair to bring over the Prince of Orange;” the Apologist remarked, “It was hard that no expedient could be fallen upon to satisfy the people.” His majesty replied, “He would do any thing becoming a gentleman, but never would part with his liberty of conscience.” This sentiment, being so consonant to the Apologist’s mind, and corresponding so closely with his own principles and practice, drew forth his approbation; and with mutual regret they parted, to meet no more.
In the month of December he arrived at Ury, and lived retired for nearly two years, enjoying domestic happiness in the bosom of his family. But having gone to Aberdeen about the end of September 1690, to attend a meeting of Quakers, he caught cold while returning home, and, being seized with a fever, it put a period to his life on the 3d of October, after a short but severe illness.
With a mind naturally strong and vigorous, he possessed all the advantages of a regular and classical education; and his writings evidently shew the profundity of his research, as well as the extent and variety of his learning. His mild temper, benevolent heart, and sprightly conversation, gave him influence with men in elevated stations, which he employed not for the benefit of his friends alone. From motives of pure benevolence, he often successfully exerted himself in behalf of others, as well as for the members of the society to which he belonged. If, on one occasion, he inconsiderately betrayed a fervour of zeal in his profession of a preacher, by exposing himself in sackcloth on the streets of Aberdeen in the year 1672, we must concede to him, at least, the merit of sincerity, and, in justice, make every allowance for the ardour of a youthful mind. Although his feelings were warm, yet his passions were subdued by strict discipline; and the practical observance of the rules of moral duty, strengthened and invigorated every virtuous sentiment. Cheerful, yet serene, he withstood the shocks of adversity with fortitude and firmness. Ever active and indefatigable, he composed one of his best works within the walls of a prison; and, in all situations, he was constantly occupied with what he conceived to be for the good of mankind. Considering the shortness of his life, and the time he employed in travelling, it is astonishing that he could write so much and so well. But his works have outlived him; and, in three volumes, the scattered opinions of the society to which he belonged, are collected, arranged, and exhibited to the whole world in elegant uniformity; and throughout Europe and America, “The Apology for True Christian Divinity,” is to be found in the libraries of the wise and the learned[34].