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BARCLAY, JOHN, A.M. was the
founder of a religious sect in Scotland, generally named Bereans, but
sometimes called from the name of this individual, Barclayans. The former
title derived its origin from the habit of Mr Barclay, in always making an
appeal to the Scriptures, in vindication of any doctrine he advanced from
the pulpit, or which was contained in his writings. The perfection of the
Scriptures, or of the Book of divine revelation, was the fundamental
article of his system; at least this was what he himself publicly declared
upon all occasions, and the same sentiments are still entertained by his
followers. In the Acts of the Apostles, xvii. 10, the Bereans are thus
mentioned, "These were more noble than those in Thessalonica, in that
they received the word with all readiness of mind, and searched the
Scriptures daily, whether those things were so." These words were
frequently quoted by Mr Barclay. It ought to be observed, however, that
originally it was not a name of reproach invented by the malevolent part
of the public, with the design of holding up Mr Barclay and his associates
to contempt, but was voluntarily assumed by them, to distinguish them from
other sects of professed Christians.
Mr Barclay was born in
1734. His father, Mr Ludovic Barclay, was a farmer in the parish of
Muthill, in the county of Perth. Being at an early age designed by his
parents for the church, he was sent to school, and received the best
education which that part of the country could afford. The name of his
master is now forgotten, but if we are to judge from the eminent
proficiency of the pupil, we must infer, that he was a good scholar and an
excellent teacher, and was well aware of the absolute necessity and
advantages of being well grounded in the elements of classical learning.
Respectable farmers, such as Mr Barclay’s father, had a laudable
ambition in affording to their sons an opportunity of being instructed in
the learned languages, and to do the parish schoolmasters justice, many of
them were eminently qualified for performing the task which they had
undertaken.
Young Barclay was sent by
his father to St Andrews, and was enrolled as a student in that
University; where he regularly attended the literary and philosophical
classes, and having submitted to the usual examinations, he took the
degree of A.M. At the commencement of the subsequent session, he entered
the New Divinity, or St Mary’s College, a seminary in which theology
alone is taught. Nothing very particular occurred during his attendance at
the Hall, as it is generally called. He was uniformly regular in his
private conduct, and though constitutionally of very impetuous passions,
and a fervid imagination, at no time of his life was he ever seduced into
the practice of what was immoral or vicious. The Christian principles,
with which he seems to have been impressed very early in life, afforded
him sufficient protection against the allurements or snares to which he
was exposed. He prosecuted his studies with the most unremitted industry,
and with great care prepared the discourses prescribed by the professor,
and publicly delivered in the Hall.
While he attended the
lectures on divinity, the University of St Andrews, and indeed the Church
of Scotland in general, were placed in a very unpleasant situation, by the
agitation of a question which originated with Dr Archibald Campbell,
professor of Church History in St Mary’s College. He maintained
"that the knowledge of the existence of God was derived from
Revelation, not from Nature." This was long reckoned one of the
errors of Socinus, and no one in Scotland, before Dr Campbell’s time,
had ever disputed the opinion that was generally current, and consequently
esteemed orthodox. It was well known that the Doctor was not a Socinian,
and did not favour any of the other dogmas of that sect. The
constitutional tendency of his mind was metaphysical, and he certainly was
possessed of great acuteness, which enabled him to perceive on what point
his opponents were most vulnerable, and where they laid themselves open to
attack. He published his sentiments without the least reserve, and was
equally ready to enter upon a vindication of them. He considered his view
of the subject as a foundation necessary to be laid in order to
demonstrate the necessity of revelation. A whole host of opponents
volunteered their services to strangle in the birth such dangerous
sentiments. Innumerable pamphlets rapidly made their appearance, and the
hue and cry was so loud, and certain persons so clamorous, that the
ecclesiastical courts thought that they could no longer remain silent. Dr
Campbell was publicly prosecuted on account of his heretical opinions, but
after long litigation the matter was compromised, and the only effect it
produced was, that the students at St Andrews in general became more
zealous defenders of the Doctor’s system, though they durst not avow it
so openly. Among others, Mr Barclay with his accustomed zeal, and with all
the energies of his juvenile but ardent mind, had warmly espoused Dr
Campbell’s system. Long before he left College he was noted as one of
his most open and avowed partisans. These principles he never deserted,
and in his view of Christianity it formed an important part of the system
of revealed truth. It must not be imagined, however, that Mr Barclay
slavishly followed, or adopted all Dr Campbell’s sentiments. Though they
were both agreed that a knowledge of the true God was derived from
revelation and not from nature, yet they differed upon almost every other
point of systematic divinity. Mr Barclay was early, and continued through
life to be a high predestinarian, or what is technically denominated a
supralapsarian, while Dr Campbell, if one may draw an inference from some
of his illustrations, leaned to Araminianism, and doubtless was not n
decided Calvinist.
Mr Barclay having delivered
the prescribed discourses with the approbation of the professor of
Divinity, he now directed his views to obtain license as a preacher in the
establishment, and took the requisite steps. Having delivered the usual
series of exercises with the entire approbation of his judges, he was, on
the 27th September, 1759, licensed by the presbytery of Auchterarder as a
preacher of the gospel. He was not long without employment. Mr Jobson,
then minister of Errol, near Perth, was advanced in years, in an infirm
state of health, and required an assistant. Mr Barclay, from his
popularity as a preacher, and the reputation he enjoyed through a great
part of Perthshire, as well as of Angus and Mearns, easily obtained this
situation. Here he remained for three or four years, until a rupture with
his principal obliged him to leave it. Mr Jobson was what may be called,
of the old school. He warmly espoused (as a great many clergymen of the
Church of Scotland in those days did, the system of the Marrow of Modern
Divinity, a book written by Edward Fisher, an English dissenter, about the
middle of the seventeenth century. This work had a vast circulation
throughout Scotland. The celebrated Mr Thomas Boston of Ettrick, when
visiting his parish ministerially, casually found it in the house of one
of his parishioners. He carried it home, was a warm admirer of the system
of divinity it contained, and was at the labour of writing notes upon it.
Boston’s name secured its success among a numerous class of readers. For
many years this book occasioned a most serious commotion in the Church of
Scotland, which is generally called, "The Marrow Controversy."
It was, indeed, the remote cause of that great division, which has since
been styled the Secession.
But there was another cause
for the widening of this unfortunate breach. The well known Mr John Glass,
minister of Tealing, near Dundee, had published in 1727, a work
entitled, "The Testimony of the King of Martyrs." With the
exception of the Cameronians, this gentleman was the first dissenter from
the Church of Scotland since the Revolution, and it is worthy of remark
that the founders of the principal sects were all originally cast out of
the church. Mr Glass was an admirer of the writings of the most celebrated
English Independents, (of Dr John Owen in particular) and of their form of
church government. Mr Barclay, who was no independent, heartily approved
of many of his sentiments respecting the doctrines of the Gospel, and as
decidedly disapproved of others, as shall be mentioned in the sequel. At
no time were disputes carried on with greater violence between Christians
of different denominations. Mr Barclay had a system of his own, and agreed
with none of the parties; but this, if possible, rendered him more
obnoxious to Mr Jobson. Much altercation took place between them in
private. Mr Barclay publicly declared his sentiments from the pulpit, Mr
Jobson did the same in defence of himself, so that a rupture became
unavoidable.
About the time of Mr
Barclay’s leaving Errol, Mr Anthony Dow, minister of Fettercairn, in the
presbytery of Fordoun, found himself unfit for the full discharge of his
duties. He desired his son, the Rev. David Dow, then minister of the
parish of Dron, in the presbytery of Perth, to use his endeavour to
procure him an assistant. Mr Dow, who, we believe, was a fellow student of
Mr Barclay at St Andrews, was perfectly well acquainted with his talents
and character, and the cause of his leaving Errol, immediately made offer
to him of being assistant to his father. This he accepted, and he
commenced his labours in the beginning of June, 1763. What were Mr Anthony
Dow’s peculiar theological sentiments we do not know, but those of Mr
David Dow were not very different from Mr Barclay’s. Here he remained
for nine years, which he often declared to have been the most happy, and
considered to have been the most useful period of his life.
Mr Barclay was of a fair,
and in his youth, of a very florid complexion. He then looked younger than
he really was. The people of Fettercairn were at first greatly prejudiced
against him on account of his youthful appearance. But this was soon
forgotten. His fervid manner, in prayer especially, and at different parts
of almost every sermon, rivetted the attention, and impressed the minds of
his audience to such a degree, that it was almost impossible to lose the
memory of it. His popularity as a preacher became so great at Fettercairn,
that anything of the like kind is seldom to be met with in the history of
the Church of Scotland. The parish church being an old fashioned building,
had rafters across; these were crowded with hearers;—the sashes of the
windows were taken out to accommodate the multitude who could not gain
admittance. During the whole period of his settlement at Fettercairn, he
had regular hearers who flocked to him from ten or twelve of the
neighbouring parishes. If an opinion could be formed of what his manner
had been in his youth, and at his prime, from what it was a year or two
before he died, it must have been vehement, passionate, and impetuous to
an uncommon degree. At the time to which we allude, we heard him deliver
in his own chapel at Edinburgh, a prayer immediately after the sermon, in
which he had alluded to some of the corruptions of the Church of Rome; the
impression it made upon our mind was of the most vivid nature; and, we are
persuaded, was alike in every other member of the congregation. The
following sentence we distinctly remember, "We pray, we plead, we
cry, 0 Lord, that thou wouldst dash out of the hand of Antichrist, that
cup of abominations, wherewith she hath poisoned the nations, and give
unto her, and unto them, the cup of salvation, by drinking whereof they
may inherit everlasting life." But the words themselves are nothing
unless they were pronounced with his own tone and manner.
During his residence at
Fettercairn he did not confine his labours to his public ministrations in
the pulpit, but visited from house to house, was the friend and adviser of
all who were at the head of a family, and entered warmly into whatever
regarded their interests. He showed the most marked attention to children
and to youth; and when any of the household were seized with sickness or
disease, he spared no pains in giving tokens of his sympathy and
tenderness, and administered consolation to the afflicted. He was very
assiduous in discharging those necessary and important duties, which he
thought were peculiarly incumbent upon a country clergyman. Such long
continued and uninterrupted exertions were accompanied with the most happy
effects. A taste for religious knowledge, or what is the same, the reading
and study of the Bible, began to prevail to a great extent; the morals of
the people were improved, and vice and profaneness, as ashamed, were made
to hide their heads. Temperance, sobriety, and regularity of behaviour,
sensibly discovered themselves throughout all ranks.
Mr Barclay had a most
luxuriant fancy, a great liking for poetry, and possessed considerable
facility of versification. His taste, however, was far from being correct
or chaste, and his imagination was little under the management of a sound
judgment. Many of his pieces are exceedingly desultory in their nature,
but occasionally discover scintillations of genius. The truth probably is,
that he neither corrected nor bestowed pains on any of his productions in
prose or verse. From the ardour of his mind, they were generally the
result of a single effort. At least this appears particularly the case in
his shorter poems. He does not seem to have perceived or known that good
writing, whether in prose or verse, is an art, and not to be acquired
without much labour and practice, as well as a long and repeated revisal
of what may have been written. Mr Barclay’s compositions in both styles,
with two or three exceptions, appear to have merely been thrown forth upon
the spur of the moment. As soon as written, they were deposited among his
manuscripts, and, instead of being attentively examined by him, and with a
critical eye, were shortly after submitted to the public. Besides his
works in prose, he published a great many thousand verses on religious
subjects.
He had composed a
Paraphrase of the whole book of Psalms, part of which was published in
1766. To this was prefixed, "A Dissertation on the best means of
interpreting that portion of the canon of Scripture." His views upon
this subject were peculiar. He was of opinion that, in all the Psalms
which are in the first person, the speaker is Christ, and not David nor
any other mere man, and that the other Psalms describe the situation of
the Church of God, sometimes in prosperity, sometimes in adversity, and
finally triumphing over all its enemies. This essay is characterized by
uncommon vigour of expression; yet in some places with considerable
acrimony. The presbytery of Fordoun took great offence at this
publication, and summoned Mr Barclay to appear at their bar. He did so,
and defended himself with spirit and intrepidity. His opinions were not
contrary to any doctrine contained in the Confession of Faith, so that he
could not even be censured by them. The truth was, that they had taken
great offence at the popularity of Mr Barclay as a preacher, and it was
only in this way that they could avenge his superiority over themselves.
Being disappointed in establishing heresy, their rancour became more
violent, and they determined to give him as much annoyance as they
possibly could. Even the names of the members of the presbytery of Fordoun
are now forgotten. None of them were distinguished for remarkable talents
of any kind, and they have long lain mute and inglorious. But at this time
they possessed an authority, which they resolved to exercise to the utmost
stretch. Having engaged in the invidious and ignoble employment of heresy
hunting, they seem to have been aware, that it was necessary to proceed
with caution. The presbytery have the charge of the spiritual concerns of
all the individuals within their bounds. They have a right to inspect the
orthodoxy of the doctrine taught, as well as the moral conduct of
clergymen and laymen. It is their especial business to examine narrowly
into the behaviour of the former class. Having pounced upon Mr Barclay,
they made the most they could of his supposed offence, which at the worst,
was only a venial error.
Mr Barclay, who being
naturally of a frank, open, and ingenuous disposition, had no idea of
concealing his opinions, not only continued to preach the same doctrines
which were esteemed heretical by the presbytery, but published them in a
small work, entitled, "Rejoice evermore, or Christ All in All."
This obstinacy, as they considered it, irritated them to a very high
degree. They drew up a warning against the dangerous doctrines that he
preached, and ordered it to be read publicly in the church of Fettercairn
after sermon, and before pronouncing the blessing, by one of their own
members, expressly appointed for that purpose on a specified day, which
was accordingly done. This attempt to ruin Mr Barclay’s character and
usefulness, and deprive him of the means of obtaining daily bread,
contained an enumeration of his supposed errors, which they were cautioned
to avoid, and strictly enjoined not to receive. Mr Barclay viewed their
conduct with indifference mingled with contempt. At a former meeting of
presbytery, the points of difference had been argued in public at great
length, and he is generally allowed to have come off victorious. He was,
it is confessed, too keen in his temper to listen, with sedate composure,
to the arguments of an opponent, when engaged in a private debate. But his
talents for controversy were of a superior order. He had a clear
understanding, a tenacious memory, and a ready elocution; and at no time
of his life did he decline an argument. No effect of any kind resulted
from the warning to the people of Fettercairn, who were unanimous in their
approbation of Mr Barclay’s doctrine. He continued during Mr Dow’s
life-time to instruct the people of his parish, and conducted his weekly
examinations to the great profit of those who gave attendance.
In 1769, he published one
of the largest of his treatises, entitled, "Without Faith without
God, or an appeal to God concerning his own existence." This was a
defence of similar sentiments respecting the evidence in favour of the
existence of God, which were entertained by Dr Campbell already mentioned.
The illustrations are entirely Calvinistical. This essay is not very
methodical. It contains, however, a great many acute observations, and
sarcastic remarks upon the systems of those who have adopted the generally
current notions respecting natural religion. The author repeatedly and
solemnly declares, that he attacks doctrines and not men—that he has no
quarrel with any man, nor means to hurt any one. The metaphysical
arguments in favour of his side of the question, as well as what may not
improperly be called the historical proofs, he has left to others,
esteeming such kind of evidence as of small value in regard to settling
the point at issue. His object is to prove from the Scriptures, that the
knowledge of God comes not by nature, innate ideas, intuition, reason,
&c. but only by Revelation. But we must refer to the treatise itself,
it being impossible in this place to give even an abridgment of his
reasoning. It may be observed, however, that he exposes in the most
unreserved language, and denies, that the merely holding that there is a
first, original, unoriginated cause of all things, &c. is the same
with the knowledge of God, whose character and works are revealed in
Scripture.
In the course of the same
year, 1769, he addressed a letter on the "Eternal Generation of the
Son of God," to Messrs Smith and Ferrier. These two gentlemen had
been clergymen in the church of Scotland. They published their reasons of
separation from the established church. They had adopted all the
sentiments of Mr Glass, who was a most strict independent, and both of
them died in the Glassite communion. The late Dr Dalgliesh of Peebles had,
about the time of their leaving the church, published a new theory
respecting the son-ship of Christ, and what is not a little singular, it
had the merit of originality, and had never before occurred to any
theologian. He held the tri-personality of Deity, but denied the eternal
Sonship of the second person of the Godhead, and was of opinion that this filiation
only took place when the divine nature was united to the human, in the
person of Christ, Immanuel, God with us. Novel as this doctrine was, all
the Scottish Independents, with a very few exceptions, embraced it. The
difference between Dalgliesh and the Arians consists in this, that the
second person of the Trinity, according to him, is God, equal with the
Father, whilst the latter maintain in a certain sense his supreme
exaltation, yet they consider him as subordinate to the Father. Mr Barclay’s
letter states very clearly the Scriptural arguments usually adduced in
favour of the eternal generation of the Son of God. It is written with
great moderation, and in an excellent spirit.
In 1771, he published a
letter, "On the Assurance of Faith," addressed to a gentleman
who was a member of Mr Cudworth’s congregation in London. Cudworth was
the person who made a distinguished figure in defending the celebrated Mr
Hervey against the acrimonious attack of Mr Robert Sandeman, who was a
Glassite. Excepting in some peculiar forms of expression, Cudworth’s
views of the assurance of faith did not materially differ from Mr Barclay’s.
There appeared also in the same year, "A Letter on Prayer,"
addressed to an Independent congregation in Scotland.
The Rev. Anthony Dow,
minister of Fettercairn, died in 1772. The presbytery of Fordoun seized
this opportunity of gvatifying their spleen; they prohibited Mr Barclay
from preaching in the kirk of Fettercairn, and used all their influence to
prevent him from being employed, not only within their bounds, which lie
in what is called the Mearns, but they studied to defame him in all
quarters. The clergy of the neighbouring district, that is, in Angus, were
much more friendly. They were ready to admit him into their pulpits, and
he generally preached every Lord’s day, during the subsequent autumn,
winter, and spring. Multitudes from all parts of the country crowded to
hear him.
The patronage of
Fettercairn is in the gift of the crown. The parish almost unanimously
favoured Mr Barclay. They were not, however, permitted to have any choice,
and the Rev. Robert Foote, then minister of Eskdale Muir, was presented.
At the moderation of the call, only three signed in favour of Mr Foote.
The parishioners appealed to the Synod, and from the Synod to the General
Assembly, who ordered Mr Foote to be inducted.
The presbytery carried
their hostility against Mr Barclay so far, as to refuse him a certificate
of character, which is always done, as a matter of course, when a preacher
leaves their bounds. He appealed to the Synod, and afterwards to the
Assembly, who found (though he was in no instance accused of any
immorality) that the presbytery were justified in withholding the
certificate. He had no alternative, and therefore left the communion of
the Church of Scotland.
A great many friends in
Edinburgh, who had adopted his peculiar sentiments, formed themselves into
a church, and urged him to become their pastor. The people of Fettercairn
also solicited him to labour in the ministry amongst them; but for the
present he declined both invitations. Having hitherto held only the status
of a probationer or licentiate, he visited Newcastle, and was ordained
there October 12th, 1778. The certificate of ordination is signed by the
celebrated James Murray of Newcastle, the author of the well known "
Sermons to Asses;" which contain a rich vein of poignant satire, not
unworthy of Swift. It was also signed by Robert Somerville of Weardale,
and James Somerville of Swalwell, and Robert Green, clerk.
His friends at Fettercairn
meanwhile erected a place of worship at Sauchyburn, in the immediate
neighbourhood, and renewed their application to have him settled amongst
them. But Mr Barclay, conceiving that his sphere of usefulness would be
more extended were he to reside in Edinburgh, gave the preference to the
latter. Mr James M’Rae, having joined Mr Barclay, was ordained minister
at Sauchyburn in spring, 1774. The congregation there, at this time,
consisted of from one thousand to twelve hundred members.
Mr Barclay remained in
Edinburgh about three years; and was attended by a numerous congregation,
who had adopted his views of religious truth. But having a strong desire
to disseminate his opinions, he left the church at Edinburgh under the
care of his elders and deacons, and repaired to London. For nearly two
years he preached there, as well as at Bristol, and other places in
England. A church was formed in the capital. He also established there a
debating society, which met weekly in the evening, for the purpose of
disputing with any who might be disposed to call his doctrines in
question. One of those who went with the design of impugning Mr Barclay’s
opinions was Mr William Nelson, who eventually became a convert. This
gentleman had been educated in the Church of England, but, when Mr Barclay
came first to London, had joined the Whitefieldian or Calvinistic
Methodists. He afterwards came to Scotland; was connected with Mr Barclay;
practised as a surgeon in Edinburgh, and delivered lectures on chemistry
there, for about ten years. He was a man of considerable abilities;
amiable in private life, and of the most unblemished character. He was cut
off by apoplexy in 1800.
At Edinburgh, Mr Barclay
published an edition of his works in three volumes, including a pretty
large treatise on the sin against the Holy Ghost, which, according to him,
is merely unbelief or discrediting the Scripture. In 1783 he published a
small work for the use of the Berean Churches, "The Epistle to the
Hebrews Paraphrased," with a collection of psalms and songs from his
other works, accompanied with "A close examination into the truth of
several received principles."
Mr Barclay died on the 29th
of July, 1798. Being Sabbath, when on his road to preach, he felt himself
rather unwell; he took a circuitous route to the meeting-house, but
finding himself no better, he called at the house of one of the members of
his congregation. In a few minutes after he entered the house, while
kneeling in prayer beside a chair, he expired without a groan, in the
sixty-fourth year of his age, and thirty-ninth of his professional career.
His nephew, Dr John Barclay, was immediately sent for, who declared his
death to have been occasioned by apoplexy. He was interred in the Calton
Old Burying-ground, Edinburgh, where a monument has been erected to his
memory. Mr Barclay was a very uncommon character, and made a great
impression upon his contemporaries.
There are Berean churches
in Edinburgh, Glasgow, Crieff, Kirkaldy, Dundee, Arbroath, Montrose,
Brechin, Fettercairn, and a few other places.
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