In the means and mode of his 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 presented to their view, they recognised in it the features which they had learned to love. The case of Alexander Jaffray is fairly representative of others, and his diary enables us to watch the process 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 scaffolding 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 negations; primitive Quakerism won its triumphs by a 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 sufficient 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 acquaintance 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.