Some have imagined that Robert Barclay and his friend William Penn introduced into Quakerism a new, more reasonable, and more scholarly tone. But comparing the sixteen or eighteen years of Quakerism before these worthies accepted it, with the subsequent period when they have been supposed to affect its counsels, 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 was 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 Scripture, Barclay applies to the light within. As to practice, nothing has more offended the proprieties of modern life than their imitations of the O. 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 1672, 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 'standing by a marish' filled with a rich yellow 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 marsh, was the 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."[15] "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 concerning this thing came unto me that very morning as I awoke, and the burden thereof was very great, yea, seemed almost unsupportable 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