The Soul of Scotland

I have come across this book in the Perth Library and although just started I am finding it refreshing and interesting as it tracks some of the ways in Christianity in Scotland.

The Soul of Scotland  by Harry Reid I came across very recently when I was looking for books on Office 365 and Share point. I remember using Share point back in 2002 in the office.

The Soul of Scotland  out in 2016 

I really must get back to sending you some research details like the Balchristies 
and others.

I also last year put up some stuff about  John Glass   which you might want to have a look at.

Glas and going backwards

I seem to be going around in circles and or backwards. I mention Glas and then i need to explain who he was and his impact in Scottish Churches...

John Glas (1696-1773) of Auchtermucty was a person who sought the scriptures and at the time concluded that Christ's kingdom is one that is completely spiritual, and therefore as such should be independent of both state control or support. He was a minister from the age of 24 and was the fifth son of the manse. Although he did not want to leave the Church of Scotland he took up a new cause from the parish at Tealing near Dundee and started anew Church known as the Glasite Church. Churches sprung up in Dundee, Perth and with the textile industry flourishing at the time further Churches were set up in Paisley and Dunkeld. They as a Church were never large in number but their influence was great both national and international by the strong promoter John Glas's son in law Robert Sandeman. 

The Church was known for its "foot washing" and "holy kissing" and for its love feasts or Communion celebrations that resembled banquets. The local name for the Church was the "Kail Kirk". This Communion was only administered by elders. As a Church they preferred "unlearned preachers".

Sandemanianism

The basis of the Sandemanian Church lies with John Glas the minister of the Church of Scotland devoted to the Church but because of differing opinions at the time forced to leave and set up a Church based on his new found principles. These services would take no account of the Christian calender.

Robert Sandeman(1718-1771) who's family business based in Perth was bleachers of fabrics, took up the leadership of the movement in the 1750s. He had business contacts in London which gave him the opportunities to write and speak in England. He married John Glas Daughter Catherine.

The result was the son in law of Glas became the strongest and most wide spread promoter of Glas theology. The most famous Glasite from the past is Michael Faraday. The Sandemanian Church through its elders demanded total obedience to their decisions from any or all of their congregation. This in the long term caused several splits and was also the downfall of the “Scotch” Baptist Church who followed some of the principles.

The Sandemanian service was one of love and hope with singing of Hymns, yet unaccompanied, at each meeting. A roll call was taken and as well as the prayers and study of the word the preaching was taken by the elders. These services would take no account of the Christian calender in respect to Lent, Easter and Christmas.

Balchristies and links to Glas and others continued

Old Scots Independents John Smith, Newburn and Robert Ferrier, Largo having read the papers of Sandeman meet at Balchristie mid point to their parishes to discuss the content. “Like the Secession and Relief Churches this denomination had its origin in Fife. The founders James Smith of Newburn and Robert Ferrier of Largo, were neighbouring ministers of the Church of Scotland, who, on adopting views very similar to those of Glas, resigned from their membership of the National Church in 1768. They organised a congregation at Balchristie, in Newburn Parish, on Independent lines, they themselves being appointed the joint pastors, and deacons being appointed for the administrative work. 

Laurie says:- "It has been often remarked, that Newburn, for many years past, has been a nursery of Seceders; and remarked with surprise, that a small arm of the sea should be the boundary between moderation and fanaticism. Cameronians, Independents, persons belonging to the Burgher Congregation, and also to what is called the Relief Congregation, are to be found here. The number of Independents is about 20. They are the only sect who have a place of meeting for public worship in the parish." In spite of their dissenting propensities the parishioners were sober, regular, industrious, and humane, and their diversity of sentiments did not prevent social intercourse nor mutual good offices. The Seceders had not increased of late, and one of the Relief elders had returned to the Established Church; and so, to Mr Laurie, "rational religion" seemed to be gaining ground, and he fondly hoped that "the small remainder of enthusiasm" would most probably die with those who cherished it. His hopes were so far realised, in 1836, that the Independent Congregation had removed their place of meeting to Earlsferry, their Church at Balchristie being turned into a granary, and there were only three. dissenting families in the whole parish.

In 1768 at about the same time a small group in Glasgow withdrew from the Church of Scotland because of interference by the magistrates and town council in the Congregational choice of a minister, and built for themselves a chapel, long known as "the Candle Kirk." Mr. Ferrier came to Glasgow to be joint pastor with the celebrated Robert Dale, a Glasgow merchant; while a Largo weaver became a colleague at Balchristie of Mr. Smith. Dale was the first layman to officiate as a minister in Glasgow, and some indignation was stirred up in the city against him and their cause. But both survived, and new societies were formed in Montrose, Marykirk, Perth, Methven, Kirkaldy, Hamilton, Paisley, Dundee, Newburgh, Sauchieburn, Edinburgh, Galashields, Airdrie and Earlsferry.” They never became a large body. There was the same divisive tendency as amongst the Glasites. Moreover two other bodies were growing up side by side with them, which drew away many of their members, namely, the Scotch Baptists and the New Independents or Haldaneites. David Dale and set up a Chapel of ease¹which in 1769 became an independent Church with Dale as one of the elders. Both Dale and the Balchristies historically known as Old Scots Independents- small, and sharing Glasite ideas of Church life and practice.

1Chapels of ease were set up and funded by the Church of Scotland and the local Christians. In 1827 there were 55 set apart ministers of Chapels of ease in the Highland Presbyteries.(36 missionaries at the same time) They were set up for the poor and needy and were used for accommodation as well as worship.

Scotch Baptists

Scotch Baptist
This long gone group of churches disappeared in Scotland after the final lay pastor in Largo died in 1927. Scotch Baptists origins come from the Glas/Sandeman line these churches although not "Baptist" inspired by Glas were heavily influenced in theology, governance and practice. Later some took up the believers baptism stance and felt strongly on the plurality of leadership through elders. These elders preferred to be not taught academically in church ways and theology for ministry. Communion was only celebrated if an elder was present the Glasite principle of unanimity of exclusion of dissenters from the majority was upheld.
Archibald Mclean and Robert Carmichael are noted as the main promoters of the Scotch Baptist tradition. Churches sprang up or took on these Scottish principles in the late 1700's and early 1800's, but division on practice resulted in splits in 1810 and 1834 and in the following years to 1927 the churches disappeared. Other influences by way of "English Baptist" format gained a hold which was more liberal and accommodating. The Scotch Baptist style did move into North England and Wales and pockets of witness are still worshipping but not in Scotland.
Churches were present in Edinburgh at various sites also in Dalkieth, Mussleburgh, Dunferline, Kirkcaldy, Largo, Paisley, Galasheilds, Stobhill, Stirling (1805) Falkirk Glasgow and Newburgh (1808).Despite the closure of these churches in Scotland some of the practices can still be seen in the Scottish Baptist movement of later years.
Robert Carmichael whilst a minister of the general Associated Synod Church was called to give an account of his preaching having been suspended the previous year. His defence which he read out was entitled "The declaration and confession of Robert Carmichael containing and an adherence unto explication of his new principles.
These were:
Christ Kingdom is Spiritual
There is no such thing as a "National Church"
The word of god is central for doctrine and not the confession of faith or catechism
There is no warrant for national covenanting
Church Government i.e. Presbyteries are not instituted by Christ and there is no visible church as such but a society of Christ's disciples, called together by the gospel.
In 1763 Carmichael was debarred for "gross dangerous errors..."
Moving from Coupar Angus to Glasgow he became an elder in the Glasite Church. The following year he is found in Edinburgh and adopting Baptist views moving to London , in 1765 he is baptised by John Gill. He then returned to Edinburgh and baptised those of an independent Church in the waters of the Leith. He later moved to Dundee as an elder before his early death back in Edinburgh.
Archibald Mclean(1733-1812) was a well travelled businessman who's writings also helped spread Glasite and latterly Scotch Baptist theology and practice. He was in printing and book selling. His first church was in 1765. Mclean was very much marked out in Scotland for his stance on believers baptism and promotion which was a step Glas did not reach. He was convinced that scripture had all that was necessary fro church practice and theology. He was influential in the north of England and was in contact with churches in Newcastle, Nottingham, Beverley, Hull, Liverpool and Chester. North Wales Churches were encouraged by J R Jones of Ramoth.
Mclean was a keen evangelist and promoter of the Baptist Missionary Society. He was willing to work along side Andrew Fuller of Soham, Cambridgeshire, an English Baptist of reformed persuasion for the sake of the gospel.
When Newburgh church wanted to observe the lords supper without an elder present Mclean would not accept this practice. Some left the church and as mentioned earlier the churches split 1810 & 1834 never to be resolved. Communion was administered weekly in the churches.
These Scotch Baptist churches of which Carmichael and Mclean undoubtedly helped greatly disappeared over the years. Some churches became churches of Christ who continued the plurality of elders.
In Whyte Causway a church took Scotch Baptist principals in 1852 thereafter there were several splits and in 1855 some left the church to become Church of Christ Pathhead (Campbellites- Alexander Campbell).

Scottish Baptist Union policy for a time was not to promote a new Baptist church in an area where Churches of Christ were working because of their similarities. Finally as we close this section on a long gone church, in 1786 the Scotch Baptists published a selection of Psalms Hymns and Spiritual Songs, no doubt aided by a previous Glasite hymn book.

Congregationalism in Scotland

Congregational Union
There was an attempt by Cromwell to grow Congregationalism in Scotland over the 8 years of Occupation. But it was not until late 18th century that the churches grew, under the labours of the Haldane brothers. When the brothers took on Baptist principles from 1808 Baptists received great benefit from the work of the Haldanes as well.
James and Robert Haldane were committed to itinerant ministry in Scotland from 1797. They were descendants of the Gleneagles family. Robert was in the navy and then spent some time studying from home in Airthrey Stirling. James was involved in the East India company. After reading about the Baptist Mission in India Robert was inspired to use his time and resources to missionary service. James had been successful with John Campbell in setting up Sunday Schools in the west.
In 1797 after James discovered his preaching ability he embarked on a exhibition to the North of Scotland and Orkney.
During the next year they sold Airthrey for £46,000 and decided to devote their time to spread the gospel. They did not hesitate to criticise any defective teaching from parish ministers. This provoked the church and the assembly to pass an act in 1799 restricting the preaching to ministers.
Having trained 200 lay workers and set up churches the running costs amounted to £70,000 after 11 years. At one point the Haldanes as supporters of the British and Foreign Bible Society (now known as The Bible Society of England and Wales) stopped supporting it because they were issuing bibles with the Apocrypha in it.
Greville Ewing (1767-1841) born and educated in Edinburgh after education at Edinburgh university began as Assistant Minister in lady Glenorchy Chapel (Church of Scotland but not under its jurisdiction). Like the Haldanes he was moved to mission work. In 1802 the Haldanes and Ewing split under a differing opinion as to apostolic leadership. Whilst the Haldanes withdrew support for the Bible Society regarding its unconstitutional printing of the Apocrypha, Ewing worked behind the scenes to obtain the society's policy reversal.
On 1 of April 2000 the Scottish Congregational Union joined the United Reformed Church making a UK denomination.

Glas some say Glass

!"Never heard of Glas"


John Glas (1696-1773) of Auchtermuchty was a person who sought the scriptures and at the time concluded that Christ's kingdom is one that is completely spiritual, and therefore as such should be independent of both state control or support. He was a minister from the age of 24 and was the fifth son of the manse. Although he did not want to leave the Church of Scotland he took up a new cause from the parish at Tealing near Dundee and started a new church known as the Glasite Church. Churches sprung up in Dundee, Perth and with the textile industry flourishing at the time further churches were set up in Paisley and Dunkeld. They as a Church were never large in number but their influence was great both national and international by the strong promoter John Glas's son in law Robert Sandeman.
The church was known for its "foot washing" and "holy kissing" and for its love feasts or communion celebrations that resembled banquets. The local name for the church was the "Kail Kirk". This communion was only administered by elders. As a Church they preferred "unlearned preachers".
Sandemanianism
The basis of the Sandemanian Church lies with John Glas the minister of the Church of Scotland devoted to the Church but because of differing opinions at the time forced to leave and set up a church based on his new found principles.
Robert Sandeman who's family business based in Perth was bleachers of fabrics, (1718-1771) took up the leadership of the movement in the 1750s. He had business contacts in London which gave him the opportunities to write and speak in England. He married John Glas' Daughter Catherine.
The result was the son in law of Glas became the strongest and most wide spread promoter of Glas theology. The most famous Glasite from the past is Michael Faraday. The Sandemanian church through its elders demanded total obedience to their decisions from any or all of their congregation. This in the long term caused several splits and was the downfall of the Scotch Baptist Church who followed some of the principles.
The Sandemanian service was one of love and hope with singing of hymns yet unaccompanied at each meeting a roll call was taken and as well as the prayers and study of the word the preaching was taken by the elders. These services would take no account of the Christian calender in respect to Lent, Easter and Christmas.

Old Scots Independents
John Smith, Newburn and Robert Ferrier, Largo having read the papers of Sandeman meet at Balchrstie mid point to their parishes to discuss the content. David Dale did likewise and set up a chapel of ease which in 1769 became an independent church with dale as one of the elders. Both these connections became known as Old Scots Independents- small, and sharing Glasite ideas of Church life and practice.