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castle-yard, and with his key opened that door also. After, he went to the iron gate, for that must be opened too; but that lock went very hard, yet the key did open it. Then they thrust open the door to make their escape with speed; but that gate, as it opened, made such a cracking, that it waked Giant Despair, who, hastily rising to pursue his prisoners, felt his limbs to fail; for his fits took him again, so that he could by no means go after them. Then they went on, and came to the king's highway, and so were safe, because they were out of his jurisdiction.

Now, when they were gone over the stile, they began to contrive with themselves what they should do at that stile to prevent those that should come after from falling into the hands of Giant Despair. So they consented to erect there a pillar, and to engrave upon the stile thereof this sentence:-"Over this stile is the way to Doubting Castle, which is kept by Giant Despair, who despiseth the King of the Celestial Country, and seeks to destroy his holy pilgrims." Many, therefore, that followed after, read what was written, and escaped the danger.1

ROBERT BARCLAY. 1648-1690.

ROBERT BARCLAY, the distinguished writer of the Society of Friends, was born in Elginshire, in the north of Scotland,2 south-east of the Moray frith, December 23, 1648, of a highly respectable family. After receiving the rudiments of his education at home, he was sent to Paris to pursue his studies under the direction of his uncle, who was rector of the Scots' College in that capital. It was a dangerous experiment, and might have proved perma nently injurious, had not young Barclay been possessed of the strictest moral principles, and the highest sense of filial obligation: for he, by his deportment and character, had endeared himself so to his uncle that he offered to make him his heir, and to settle a large estate immediately upon him, if he would remain in France. But his father, knowing that his son was strongly inclined to join the Papal church, directed him to return home. He did not hesitate between what seemed interest and duty, and at once abandoned all his pros pects of wealth and aggrandizement, to comply with his father's wishes. Such filial obedience is never left without a witness. In Barclay's case the blessing that attended it was most signal. Had he remained in France, though his wealth might have surrounded him with a crowd of flatterers, in all probability he would never have been known after his death. But he returned, and gained a world-wide fame. He returned, and became the ablest expounder of a sect, that as a sect has taken the lead of all others in three great

1 'Recording our own observations, and the experience we have had in God's dealing with our souls, are made of special and peculiar use to our fellow-Christians,"

Not in Edinburgh, as stated by William Penn.

subjects, inseparably connected with practical1 Christianity,-Intemperance, Slavery, and War.2

A short time before young Barclay left France, his father had been converted to the views and principles of a sect which had existed only ten years -the Quakers. On his return, Robert, after giving to the subject a degree of thought and investigation almost beyond his years, followed the example of his father, though only nineteen. He applied himself diligently to the study of the original languages of the Bible, of the Fathers, and of ecclesiastical history; and seeing how much the Friends were misunderstood and abused, he wrote several works in their defence, and in explanation of their principles. But the great work on which his fame rests is entitled "An Apology for the true Christian Divinity, as the same is held forth and practised by the People called, in scorn, Quakers." The effect produced by this able work soon became visible, for it proved beyond dispute that this proscribed sect professed a system of theology that was capable of being defended by strong, if not unanswerable arguments. Some portions of this work became the subject of very animated controversy, not in England only, but on the continent. This occasioned Barclay to appear again in defence of his principles. He also wrote to vindicate the internal arrangements and government of the Friends. He wrote, besides, two treatises on Peace, declaring his opinion that all war is indefensible, on account of its incompatibility with the principle of universal benevolence. One of these he addressed to the ambassadors of the several princes of Europe, then assembled at Nimeguen.

"The latter years of Robert Barclay's life were spent in the quiet of his family, in which his mild and amiable virtues found their happiest sphere of exercise. He died October 3, 1690, in the forty-second year of his age-the prime of life-his death having been occasioned by a violent fever, which came on immediately after his return from a religious visit in some parts of Scotland. His moral character was free from every reproach, and his temper was so well regulated, that he was never seen in anger. In all the relations of life, and in his intercourse with the world, he was conspicuous for the exercise of those virtues which are the best test of right principles, and the most unequivocal proof of their practical influence."

The following is a part of the Dedication of his great work, the "Apology," to Charles II. It has been justly praised for its high and fearless tone of Christian faithfulness and independent truth; the more to be admired, as it was written and published in times of great licentiousness, and servility to the reigning monarch.

DEDICATION TO CHARLES SECOND.

As it is inconsistent with the truth I bear, so it is far from me to use this epistle as an engine to flatter thee, the usual design of such works and therefore I can neither dedicate it to thee, nor

1 And what other than practical is of any worth? "He shall reward every man according to his WORKS: Matt. xvi. 27. "Inasmuch as ye have DONE it unto one of the least, ye have noxg it unto Me:" Matt. xxv. 40. "Ye see then how that by works a man is justified, and not by faith only:" James il. 24. "What doth the Lord require of thee but to Do justly, and to love mercy, and to walk humbly with thy God?" Micah vi. 8. "If no faith be living nor yet available to justification without works, then works are necessary to justification.”—Barclay.

2 The three great scourges of the human race, which have done more than every thing else to degrade and brutalize man, and therefore are most diametrically opposed to the principles and teachings of Him, who came to bring "PEACE on earth and GOOD-WILL to man."

crave thy patronage, as if thereby I might have more confidence to present it to the world, or be more hopeful of its success. To God alone I owe what I have, and that more immediately in matters spiritual, and therefore to Him alone, and to the service of His truth, I dedicate whatever work He brings forth in me, to whom only the praise and honor appertain, whose truth needs not the patronage of worldly princes, His arm and power being that alone by which it is propagated, established, and confirmed.**

There is no king in the world, who can so experimentally testify of God's providence and goodness; neither is there any, who rules so many free people, so many true Christians; which thing renders thy government more honorable, thyself more consider able, than the accession of many nations filled with slavish and superstitious souls.

Thou hast tasted of prosperity and adversity; thou knowest what it is to be banished thy native country, to be overruled, as well as to rule and sit upon the throne; and being oppressed, thou hast reason to know how hateful the oppressor is to both God and man: if after all these warnings and advertisements, thou dost not turn unto the Lord with all thy heart, but forget Him, who remembered thee in thy distress, and give up thyself to follow lust and vanity; surely great will be thy condemnation.

Against which snare, as well as the temptation of those that may or do feed thee, and prompt thee to evil; the most excellent and prevalent remedy will be, to apply thyself to that light of Christ, which shineth in thy conscience, which neither can nor will flatter thee, nor suffer thee to be at ease in thy sins; but doth and will deal plainly and faithfully with thee, as those that are followers thereof have also done.

God Almighty, who hath so signally hitherto visited thee with His love, so touch and reach thy heart, ere the day of thy visitation be expired, that thou mayest effectually turn to Him, so as to improve thy place and station for His name. So wisheth, so prayeth,

Thy faithful friend and subject,

ROBERT BARCLAY.

AGAINST TITLES OF HONOR.

We affirm positively, that it is not lawful for Christians either to give or receive these titles of honor, as Your Holiness, Your Majesty, Your Excellency, Your Eminency, &c.

1 A similar sentiment was expressed by William Pinckney, in the Maryland House of Delegates in 1789: "It will not do thus to TALK like philosophers, and, as slaveholders, ACT like unrelenting tyrants; to be perpetually sermonizing it, with liberty for our text, and actual oppression for our commentary." So, also, Edward Rushton, in his letter to General Washington: "Man is never so truly odious as when he inflicts upon others that which he himself abominates."

First, because these titles are no part of that obedience which is due to magistrates or superiors; neither doth the giving them add to or diminish from that subjection we owe to them, which consists in obeying their just and lawful commands, not in titles and designations.

Secondly, we find not that in the Scripture any such titles are used, either under the law or the gospel; but that, in speaking to kings, princes, or nobles, they used only a simple compellation, as, "O King!" and that without any further designation, save, perhaps, the name of the person, as, "O King Agrippa," &c.

Thirdly, it lays a necessity upon Christians most frequently to lie; because the persons obtaining these titles, either by election or hereditarily, may frequently be found to have nothing really in them deserving them, or answering to them: as some, to whom it is said, "Your Excellency," having nothing of excellency in them; and who is called, "Your Grace," appear to be an enemy to grace; and he who is called "Your Honor," is known to be base and ignoble. I wonder what law of man, or what patent, ought to oblige me to make a lie, in calling good evil, and evil good. I wonder what law of man can secure me, in so doing, from the just judgment of God, that will make me count for every idle word. And to lie is something more. Surely Christians should be ashamed that such laws, manifestly crossing the law of God, should be among them.

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Fourthly, as to those titles of "Holiness," "Eminency," and "Excellency," used among the Papists to the pope and cardinals, &c.; and "Grace," "Lordship," and "Worship," used to the clergy among the Protestants, it is a most blasphemous usurpation. For if they use " Holiness" and "Grace" because these things ought to be in a pope or in a bishop, how come they to usurp that peculiarly to themselves? Ought not holiness and grace to be in every Christian? And so every Christian should say "Your Holiness," and "Your Grace," one to another. Next, how can they in reason claim any more titles than were practised and received by the apostles and primitive Christians, whose successors they pretend they are; and as whose successors (and no otherwise) themselves, I judge, will confess any honor they seek is due to them? Now, if they neither sought, received, nor admitted such honor nor titles, how came these by them? If they. say they did, let them prove it if they can: we find no such thing in the Scripture. The Christians speak to the apostles without any such denomination, neither saying, "If it please your Grace," "your Holiness," nor "your Worship;" they are neiner called My Lord Peter, nor My Lord Paul; nor yet Master Peter, nor Master Paul; nor Doctor Peter, nor Doctor Paul; but singly Peter and Paul: and that not only in the Scripture, but for some hun

dreds of years after: so that this appears to be a manifest fruit of the apostasy. For if these titles arise either from the office or worth of the persons, it will not be denied but the apostles deserved them better than any now that call for them. But the case is plain; the apostles had the holiness, the excellency, the grace; and because they were holy, excellent, and gracious, they neither used nor admitted such titles; but these having neither holiness, excellency, nor grace, will needs be so called to satisfy their ambi tious and ostentatious mind, which is a manifest token of their hypocrisy.

Fifthly, as to that title of "Majesty" usually ascribed to princes, we do not find it given to any such in the Holy Scripture; but that it is specially and peculiarly ascribed unto God. We find in the Scripture the proud king Nebuchadnezzar assuming this title to himself, who at that time received a sufficient reproof, by a sudden judgment which came upon him. Therefore, in all the compellations used to princes in the Old Testament, it is not to be found, nor yet in the New. Paul was very civil to Agrippa, yet he gives him no such title. Neither was this title used among Christians

in the primitive times.

ROBERT BOYLE. 1626-1692.

ROBERT BOYLE, the son of Richard Boyle, Earl of Cork, was born at Lis more, in the county of Cork, January 25, 1626. When eight years of age he entered Eton School, and having pursued his studies there with great success for one so young, he was sent with his brother Francis, who had lately mar ried, to travel upon the continent. At Geneva he and his brother remained for some time, and pursued their studies, Robert resuming his mathematics, in which he had been initiated at Eton.

An anecdote, which explains the cause of his first attention to mathematical subjects, ought not to be passed over in silence, as it not only indicates the early development of his reasoning powers, but exhibits, in a striking manner, a general and important fact in education. When at Eton School, and before he was ten years of age, while recovering from a severe illness, some ro mances were put into his hands to divert and amuse him. His good habits of study were thereby so weakened, that on his restoration to health he found it difficult to fix his attention to any one subject. To recover his former habits, he resorted to an expedient certainly remarkable for one so young. He ap plied himself forcibly to "the extraction of the square and cube roots, and es pecially those more laborious operations of algebra which so entirely exact the

1 "The title of Rabbi corresponds with the title 'Doctor of Divinity,' as applied to ministers of the gospel; and so far as I can see, the spirit of the Saviour's command is violated by the reception of such a title, as it would have been by their being called Rabbi. It makes a distinction among ministers, tending to engender pride and a sense of superiority in those who obtain it; and envy and a sense of inferiority in those who do not; and is in its whole spirit and tendency contrary to the simplicity that is in Christ.'"-Albert Barnes. Is not the same argument as strong against the title of "Reverend," a word which is found but once in the Scriptures, and there applied to God? Pa. exi. 9.

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