Tuesday 17Th December Glasite Hall
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From Perth to Pennsylvania: the Legacy of Robert Sandeman
FROM PERTH TO PENNSYLVANIA: THE LEGACY OF ROBERT SANDEMAN MICHAEL D. MAKIDON Director of Publications Grace Evangelical Society Irving, Texas Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. — Jude 3 I. INTRODUCTION For most, the Lordship controversy began in the late 1970’s to early 1980’s. However, in an article entitled “History Repeats Itself,” J. I. Packer correctly noted, “The view that saving faith is no more than ‘belief of the truth about Christ’s atoning death’ is not new. It was put forward in the mid-eighteenth century by the Scot Robert Sandeman.”1 If the average Free Grace proponent was told that their view of saving faith was nothing more than a revival of Robert Sandeman’s theology, they would most likely ask, “Who’s Robert Sandeman?” After discussing the ministry of Sandeman and the ill effects of his view of faith, Packer concludes by stating, “The narrow intellectualism of Sandeman’s view of faith dampened life-changing evangelism. This was one reason why the Glasite-Sandemanian denomination did not survive.”2 Nevertheless, Sandeman’s motto “contending earnestly for the faith which was once delivered unto the saints”3 clearly demonstrates that he was not vying for denominational superiority. Rather, he was merely “contending earnestly for the faith.” Therefore, while Packer’s observation was correct concerning the demise of this group as an 1 J. I. -
The Interaction of Scottish and English Evangelicals
THE INTERACTION OF SCOTTISH AND ENGLISH EVANGELICALS 1790 - 1810 Dudley Reeves M. Litt. University of Glasgov 1973 ProQuest Number: 11017971 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11017971 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 ACKNOWLEDGMENTS I gratefully acknowledge my indebtedness to the following: The Rev. Ian A. Muirhead, M.A., B.D. and the Rev. Garin D. White, B.A., B.D., Ph.D. for their most valuable guidance and criticism; My wife and daughters for their persevering patience and tolerance The staff of several libraries for their helpful efficiency: James Watt, Greenock; Public Central, Greenock; Bridge of Weir Public; Trinity College, Glasgow; Baptist Theological College, Glasgow; University of Glasgow; Mitchell, Glasgow; New College, Edinburgh; National Library of Scotland, Edinburgh; General Register House, Edinburgh; British Museum, London; Sion College, London; Dr Williams's, London. Abbreviations British and Foreign Bible Society Baptist Missionary Society Church Missionary Society London Missionary Society Ii§I I Ii§I Society for Propagating the Gospel at Home SSPCK Scottish Society for the Propagation of Christian Knowledge CONTENTS 1. -
'Shut in with Thee': the Morning Meeting Among Scottish Open
CONTINUITY AND CHANGE IN CHRISTIAN WORSHIP PAPERS READ AT THE 1997 SUMMER MEETING AND THE 1998 WINTER MEETING OF THE ECCLESIASTICAL HISTORY SOCIETY EDITED BY R. N. SWANSON © Ecclesiastical History Society 1999 Reproduced by permission PUBLISHED FOR THE ECCLESIASTICAL HISTORY SOCIETY BY THE BOYDELL PRESS 1999 The Morning Meeting among Scottish Open Brethren ‘SHUT IN WITH THEE’: THE MORNING MEETING AMONG SCOTTISH OPEN BRETHREN, 1840s-1960s by NEIL DICKSON he Brethren movement had its origins in the early nineteenth century in Ireland and the south of England, first appearing in TScotland in 1838.1 The morning meeting gave quintessential expression to the piety of the members and was central to its practice. In the 1870s a former Presbyterian who was looking for the ideal pattern of the Church witnessed his first Brethren morning meeting in the village of K—.2 Converted in the revivals in the 1860s he was eventually to join this community. A number of years later he described his initial impressions. The seats were plain, and all alike, and in the place where I would have naturally looked for the pulpit, there stood a small table, covered with a white cloth, and on it a loaf of bread unbroken, and a cup of wine beside it.... The worship of these simple, warm-hearted believers, was such as I had never seen or heard of before. There was no minister, no president; nearly all the brethren took part: some in giving out a hymn, some in prayer and thanksgiving, and several read short portions of the Word, making a few remarks. -
Contents Humanities Notes
Humanities Notes Humanities Seminar Notes - this draft dated 24 May 2021 - more recent drafts will be found online Contents 1 2007 11 1.1 October . 11 1.1.1 Thucydides (2007-10-01 12:29) ........................ 11 1.1.2 Aristotle’s Politics (2007-10-16 14:36) ..................... 11 1.2 November . 12 1.2.1 Polybius (2007-11-03 09:23) .......................... 12 1.2.2 Cicero and Natural Rights (2007-11-05 14:30) . 12 1.2.3 Pliny and Trajan (2007-11-20 16:30) ...................... 12 1.2.4 Variety is the Spice of Life! (2007-11-21 14:27) . 12 1.2.5 Marcus - or Not (2007-11-25 06:18) ...................... 13 1.2.6 Semitic? (2007-11-26 20:29) .......................... 13 1.2.7 The Empire’s Last Chance (2007-11-26 20:45) . 14 1.3 December . 15 1.3.1 The Effect of the Crusades on European Civilization (2007-12-04 12:21) 15 1.3.2 The Plague (2007-12-04 14:25) ......................... 15 2 2008 17 2.1 January . 17 2.1.1 The Greatest Goth (2008-01-06 19:39) .................... 17 2.1.2 Just Justinian (2008-01-06 19:59) ........................ 17 2.2 February . 18 2.2.1 How Faith Contributes to Society (2008-02-05 09:46) . 18 2.3 March . 18 2.3.1 Adam Smith - Then and Now (2008-03-03 20:04) . 18 2.3.2 William Blake and the Doors (2008-03-27 08:50) . 19 2.3.3 It Must Be True - I Saw It On The History Channel! (2008-03-27 09:33) . -
Edinburgh Notes
The Chapels Society Edinburgh weekend visit notes, 2-4 May 2015 One thing which is soon noticeable when you visit Edinburgh is the profusion and variety of church buildings. There are several factors which help to account for this: The laying out of the ‘New Town’ from the 18th century, north of what is now Princes St, whose population needed to be served by suitable places of worship. Divisions within the Church of Scotland, most notably the Disruption of 1843 which resulted in the formation of the Free Church of Scotland. Revival and revivalism from the late 1850s through to 1905/6, leading to the establishment of evangelical churches and missions from existing churches. The desire of every denomination to establish a presence within Scotland’s capital, often of a suitably imposing and aesthetically satisfying nature (the Catholic Apostolic Church offers a prime example of this). The planting of new congregations in post-war suburban housing areas, although many of these have struggled to establish themselves and closures have already occurred. The arrival of new denominations, some taking over buildings constructed for Presbyterian use. For example, Holy Corner (that’s what you ask for on the bus!), around the junction of Morningside Rd and Colinton Rd, you can see Christ Church (Scottish Episcopal), Baptist (now Elim Pentecostal), United (now Church of Scotland / United Reformed), and the Eric Liddell Centre (formerly Church of Scotland). As a student here in the late 1970s, I remember the buses being busy with people travelling to Sunday morning worship. That may not be so now, but a surprising quantity of church buildings remain in use for worship. -
John Howard Smith, “’Sober Dissent’ and ‘Spirited Conduct’: the Sandemanians and the American Revolution, 1765-1781” Historical Journal of Massachusetts Volume 28, No
John Howard Smith, “’Sober Dissent’ and ‘Spirited Conduct’: The Sandemanians and the American Revolution, 1765-1781” Historical Journal of Massachusetts Volume 28, No. 2 (Summer 2000). Published by: Institute for Massachusetts Studies and Westfield State University You may use content in this archive for your personal, non-commercial use. Please contact the Historical Journal of Massachusetts regarding any further use of this work: [email protected] Funding for digitization of issues was provided through a generous grant from MassHumanities. Some digitized versions of the articles have been reformatted from their original, published appearance. When citing, please give the original print source (volume/ number/ date) but add "retrieved from HJM's online archive at http://www.westfield.ma.edu/mhj/.” Editor, Historical Journal of Massachusetts c/o Westfield State University 577 Western Ave. Westfield MA 01086 “SOBER DISSENT” AND “SPIRITED CONDUCT”: THE SANDEMANIANS AND THE AMERICAN REVOLUTION, 1765-1781 By John Howard Smith We think every Christian must be a loyal Subject, submitting himself in civil Concerns to every Ordinance of Man for the Lord’s sake, punctually regarding the Rules laid down [in] Rom. xiii. 1-7, 1 Peter ii. 13-17. This was required of the Disciples and Churches, when they were under a tyrannical and persecuting Government; and it cannot be less a Duty, under the present mild and peaceable one. Samuel Pike, A plain and full account of the Christian practices of the Church in St. Martin’s-le-Grand (Boston, 1766) Hopestill Capen spent the night of 6 August 1776 in a Boston jail cell pondering his predicament as a prisoner of conscience. -
An Old Scotch Baptist Church
An Old Scotch Baptist Church OME time ago, a manuscript fell into the hands of the writer's S father, then treasurer of Bristo Baptist Church, Queensferry Road, Edinburgh. Written in a fine hand, it is entitled, "Some Reminiscences of the Old Baptist Church, Pleasance," by James Williamson, and was found in the houses which he gives as his address about 1830. As his dates are about 1818-the 1890s, this find may be reckoned as providential. Like many such works, this one is badly dated and, apart from one or two outstanding occasions, describes personal memories rather than the factual material of historians. When, however, in an appreciation of his spiritual elders, the author declares his certainty of their apostolic calling as being as unquestionable as his knowledge, that" Queen Victoria succeeded William IV," we are taken into a strangely remote past. .,. As there is no new light thrown upon matters of fact in this booklet, we can turn to the standard histories of the Scotch Baptist church. There was a certain amount of Baptist influence in Scotland during the occupation by Cromwell. Essentially; however, it was an English influence, and therefore unpopular. It did not survive the withdrawal of the Protectorate troops in 1660. Yet all was not lost, for in the years of trouble that came with the Restoration, not only did Presbyterianism have to search its soul anew; there was at least one professor of Baptist principles in Lady Craigie Wallace, . and some of the State records show. concern not only with the Covenanting unrest, but also with the "snealcing sect of the Ana baptists." By the time of James Williamson, "Scotch" Baptist churches were in existence. -
Derek Boyd Murray Phd Thesis
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n, ABSTRACT This Thesis sets out to examine in its eighteenth century context a Scottish Calvinist sectarian group of churches deriving the main features of their faith and practice from the writings of John Glas and Robert Sandeman. kt proceeds by way of a description of the milieu out of !výjch they came to describe the birth and spread in Scotland of these groups, the Glassites, the Scotch Baptists and the Old Scots Independents, and a similar group, the Bereans. Using some manuscript evidence and other sources, it looltf; at the social origin of the churches, and the composition of the groups. Some main theological distinctives are outlined, and the social and religious life of the groups illustrated, from contemporary sources. With this material as the evidence, an attempt is made to place the group in a wider settinge by comparison with other sectarian movements, and the conclusion drawn that the eighteenth century Independent movement in Scotland can be classified as a variety of the Revolutionary type of Sect, although other characteristics occur. -
The Glasite Meeting House Trust
THE GLASITE MEETING HOUSE TRUST The Glasite Meeting House, 33 Barony Street, Edinburgh, EH3 6NX Tel: 0131 557 0019 Fax: 0131 557 0049 Information on the Glasite Meeting House 33 Barony Street The Glasite Meeting House is the former place of worship of the Edinburgh branch of the “Glasites”, now better known as the Church of Christ. The Glasites were a small Scottish sect named after their founder Rev. John Glas, who was born in Auchtermuchty in 1695. Originally John Glas was an ordained minister in the established Church of Scotland. However, gradually he began to question the spiritual nature of the Church. This naturally caused a great deal of conflict and as a result he left the Church and established an independent ministry. Glas opened his first Meeting House in Dundee in 1732, followed by one in Perth in 1733. A year later the Edinburgh Meeting House was opened at a location near Chambers Street but no physical evidence of this building survives other than drawings dated 1792. In time more than 30 Meeting Houses were established throughout Scotland. All churches were structured without a central figure as minister, and instead the services were led by Elders and Deacons who were democratically elected by the congregation. Marriages, funerals and baptisms were not considered religious ceremonies and therefore no services were conducted in the Meeting House for these events. The main doctrine of Glas’s beliefs was the Word of the Lord as written in the Scriptures. No Meeting House has ever been consecrated as there is no reference in the Scriptures for the need. -
“I Thought Myself a Sound Presbyterian” John Glas’S Break from the Church of Scotland
ì 1 ì “I Thought Myself a Sound Presbyterian” John Glas’s Break from The Church of Scotland This young man seems to be Independent in his principles, and against all pouer in spiritual Societys beyond a single congrega- tion....He is not for any Society, and can bear no contradiction, without running to hights. It’s designed by smooth methods to keep him quiet. —Robert Wodrow, Analecta On 17 October 1727, John Glas waited anxiously, steeling himself as he prepared to stand before the Synod of Angus and Mearns to answer the charges of heterodoxy levied against him. The thirty-two-year-old minister of the Church of Scotland1 had grown increasingly impatient with the weight of Presbyterian authority, particularly the synods, which exercised powers he thought bore marks of worldliness and clerical despotism. Individual churches, he averred, had gradually lost the ability to govern their own affairs, being forced to submit proposals even on minor decisions to local presbyteries for approval on matters having little or nothing to do with church doctrine. He criticized the Presbyterian establishment from his pulpit, and published critical polemics charging its leaders with corruption. He defiantly rebuffed a preliminary exami- nation, and the matter shifted to the Presbytery of Dundee, which demanded that he renounce his opinions and reaffirm his Confession of Faith and the Formula. He stood his ground, and the presbytery suspended him from preaching until the matter could be decided by the Synod of Dundee, which stripped Glas of his license to preach; this penalty was ratified in 1730 by a Commission of the General Assembly sitting in Edinburgh. -
Baptists in Scotland Before 1969
Baptists in Scotland Before 1869 INETEEN-SIXTY -NINE was a year of celebrations for Scot N tish Baptists. It was marked by the centenary of the Baptist Union of Scotland, by the 75th Anniversary of the foundation of the Baptist Theological College of Scotland, and by the 60th anni versary of the Women's Auxiliary. This seems a good .time to gather together what is known of Baptists in this Presbyterian lIind before the founding of the Union. This article will be an excursion into a small but interesting segment of Scottish history,! and an attempt to piece together some of the tantalisingly brief glimpses that the sources afford us of a not unimportant corner of the Baptist world. The Reformation in Scotland followed a course that was very different from that in England. When in 1560 the Protestant Con fession of Faith was accepted by Parliament the Protestant religion was established in the name but without the authority of Queen Mary. In the two previous decades there had been a rapid turning from the corrupt old Church to the Calvinism of Knox and his· followers, especially in the towns· and by the landowners. Despite last minute attempts to reform, the old Church was doomed to a slow and relatively peaceful death-there were few martyrs at this period in Scotland. Protestantism ·()f a Genevan sort became accepted as the religion of Scotsmen, and subsequent debates were between the royal desire for episcopacy, and the strong Presby terian tenets of Andrew Melville and the other ministers. In 1690 after a century of unsettlement and the recent Killing Times, a relatively moderate Presbyterianism became the national faith once and for all. -
Personalities of Perthshire
PersonalitieS of perthshire Perth & Kinross Council Museums and Art Galleries’ online exhibitions complement and extend our gallery programme of exhibitions and displays. Personalities of Perthshire presents portraits of personalities past and present from around the area of Perth and Kinross. This exhibition features some well-kent faces from the worlds of sport, film, literature and history. PersonalitieS of perthshire Index Dougie MacLean .............. 3 David Octavius Hill .........31 John Buchan .................... 4 Effie Millais .....................32 Alan Cumming ................. 5 Perth Notables ................33 Donald Maxwell ............... 6 South Street Port ............34 Eilidh Child ...................... 7 Robert Pullar ..................35 Eve Muirhead ................... 8 Charles McIntosh ............36 Fred MacAuley ................. 9 Arthur Kinmond Bell .......37 Gillian Galbraith..............10 Katharine Marjory Magnus Jackson .............11 Stewart-Murray ..............38 Marc Beaumont ..............12 David Prophet Ramsay....39 Michael Bruce .................13 Alistair Phillips ...............40 William Geddes ...............14 Iain Cuthbert Imrie ........41 William Soutar ................15 James Proudfoot.............42 Cpt Robert Campbell .......16 Albert P Barclay ..............43 Ewan McGregor ..............17 Lady Carolina Nairne ......44 St William of Perth .........18 Sir Patrick Geddes ..........45 Robert Scott Fittis ..........19 Tom Kitchin ....................46 Andy Clyde .....................20