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The Glasite Church Part
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'A paraphase on the Book of Job'

Copy of observations of William Lyon, with later copy of 'a letter sent to Catherine [?], Montrose', 1856 Inscribed 'Albert F Sandeman Galashiels'

'A Treatise on Redemption in four parts'

Noted that the Treatise was first written 1762-3 and transcribed in 1794 by James Allen of Gayle, Yorkshire. Annotation: 'Evidently copied by GH of Dundee'.
Contains transcribed correspondence, 1762-1766, the majority to James Allen in Yorkshire. Correspondents include James Allen, Newby and Gayle; Robert Sandeman, Edinburgh and London; John Glas, Dundee; John Barnard, London; Thomas Brooke, Paisley; Edward 'Gorrill' [Gorell], 'Hazleham' [Hazlehall]; Thomas Sandeman, Perth; James Cargill; Andrew Oliphant; Edward Foster, Boston, Massachusetts.
Also contains transcription of biography taken from the Caledonian Magazine and Review, 1784, of Benedict Arnold, highlighting the fact that while on the pro-independence side he targeted Sandemanians in a number of locations because of their loyalist stance.

Church Rolls of the Glassites and Sandemanites'

Notebook containing lists of the following congregations, often listing men and women separately: Great Britain: Tealing (list of members who agreed to break away from the Church of Scotland in 1725), and later lists (1751-1753), York (1786), Dundee (1782-1783), Perth (1751 and 1782-1832), Dunkeld (1798), Aberdeen (1751), Arbroath (n.d.), Montrose (n.d.), Glasgow (n.d.), Wooler (1753), Newcastle (n.d.). United States: Danbury, Connecticut (1782 and 1858), Newark, New Jersey (1858), Norwalk, Connecticut (1858). Also contains a list of churches in Scotland and England giving membership totals and an estimate of the number of members in America 1782. Also mentions that James Allen was the first English Elder in 1762.

Clapham chapel

Photograph of building with child and car at roadside. Inscribed on reverse: 'Sandemanian Chapel at Clapham, Yorkshire - known locally as "Faraday's Chapel" and built at expense of Edward Gorril as per "Letters & Correspondence Glass & Sandemanian". D Gorrel. 4/7 1921.'

Communion plate

Mounted photograph [4 copies] showing communion plate, inscribed 'This belongs to the Congregational Church at Tealing 1730, with two chalices, one broken, both inscribed 'This cup belongs to the Church at Tealing 1729'

'Controversy between Church Branches concerning the eating of blood'

Contains copies of letters, mainly correspondence between the churches at Dundee, Edinburgh, London, and Glasgow relating to the different viewpoint on the eating of blood taken by the church in Edinburgh, 1854-1855.
The correspondents include Miss J.H.Hornblower, Stamford Hill; George H. Baxter, Dundee; Mr Buchanan, Edinburgh; George Waterston, Edinburgh; Michael Faraday, London; Wm B. Ely, Danbury; also statement by George Sandeman

Conversation between Arthur Young and John Croal, London, 1875

'Mr Arthur Young called upon Mr John Croal at Mrs Mercers house in London end of May or first week of June 1875 - He brought a copy of the conversation that had passed between Mr D Sandeman of Glasgow & Mr Croal in Edinburgh - After some few remarks upon that Mr Young entered upon the subject of the separation'
Transcript of their conversation on the separation of the churches

Copies of Glas's sermon notes

Manuscript notes of sermons by John Glas, Tealing , re-copied by Thomas F. Deacon, Newcastle, from 1877 copy made by Archibald Sandeman of Glasgow. Also dairy entries for part of 1863

Copy correspondence, Leith, Perth and Arbroath, mainly 1814-1815

Correspondence, mainly anonymous, written in 1812 between a member of the Perth Church and a member of the Edinburgh Church living in Leith as to differences within the Church. Includes copies of a letter from Patrick Cochran, 1812, Arbroath and D. Morison Jnr. 1814, Perth

Copy letter book relating to doctrinal disputes, 1798-1896

(1) August 1802, Edinburgh. Church Elders to [Nottingham Elders?]. Concerns dispute over a new method of alms collection instituted at Nottingham; discusses the theological basis of normal practice and rebukes them. [pp.1-6]
(2a) 10 March 1885, Edinburgh. George Waterston Jnr to Mrs Croal. Encloses copy of his letter to London and replies to him from the Elders in Glasgow and Dundee. [p.7]
(2b) 5 March 1885, Edinburgh. George Waterston "for colleagues and self" to London Elders. Discusses replies by the Glasgow and Dundee Elders to attempts by Edinburgh to restore relations and Glasgow's opposition, especially over the rule of the "law of Moses". [pp.7-8]
(2c) 7 February 1885, Glasgow. Alexander Moir and Archibald Sanderson, Glasgow Elders to G. Waterston. States their position over Edinburgh unchanged; demand an act of repentance by Edinburgh. [pp.8-9]
(3) Edinburgh, nd James Ayer, George Waterston, John Dickson, George Waterston Jnr, Edinburgh Elders to Mr Alexander Moir, Glasgow Elder. Cite the change in practices at Edinburgh as proof of repentance and expresses readiness to acknowledge their error. Refers to disagreement over eating game animals. [pp.9-12]
(4) 3 March 1885, Glasgow. Alexander Moir and Archibald Sandeman letter as binding and will therefore hold no conference with Edinburgh. Contains post script of Mr Philip's [Dundee Elder] agreement. [p.12]
(5) 12 January 1885, London. Frank Bernard to "Dear sister in the Faith". Sympathises with her "painful circumstances" and the blame she incurred by her sympathy with the London Elders' desire to heal the breach with Edinburgh. [pp.12-14]
(6) 6 April 1885, London. Copy of letter sent to [?] on the "Position of the Church in London in resuming the Lord's Supper" by F. Barnard Jnr, written on 29 March 1885. Raises again difficulties with the Edinburgh Church over game eating. [pp.14-17]
(7) Beginning of February [1885?]. Draft of a proposed reply from Glasgow to Mr Waterston. Contains part of the letter. Sent by Mr Philip to [?]. [pp.17-18]
(8) 8 July 1885, Dundee. Mr Philip and the Dundee Church to the London Church. Ask for confirmation of their opposition to the Edinburgh Church, and acceptance of error in attempting reconciliation. [pp.18-19] (9) 9 August 1885, Glasgow Elders to London Elders, Joyful at London's "repentance" but have "misgiving" over their hesitancy to accept "the Lord's law of discipline as in Mat. XVIII". [pp.19-23]
(10) 19 July 1885, London. D.J. Blaikley to Dr J. Rorie. Hopes to meet with the Dundee Elders to heal "the present strained state of charity between the Churches". Expresses a desire to meet with Dr Rorie and try to sort matters out. [pp.23-25]
(11) 25 July 1885, Crail. Dr J. Rorie to D.J. Blaikley. Refers to three divisions within the Glasite Church and his desire to see the schisms healed. Suggests he review John Glas' writings and study the question of eating "unblooded flesh"; requests his views. [pp.25-28.]
(12) 7 August 1855, Hampshire. D.J. Blaikley to Dr J. Rorie. Discusses difficulties between the Dundee and London Churches, the split from Edinburgh and scriptural guidance over forms of discipline. Provides a list of relevant passages from Glas' writings. [pp.28-32]
(13) 10 August 1855, London. D.J. Blaikley [to Dr Rorie?]. Discusses relations between Churches and situation of small congregations (with no presbytery) inviting an outside elder such as himself, to officiate at the Lord's Supper. [pp.33-34]
(14) 10 August 1885, no address [Liff?]. Dr J. Rorie to Mr C. Philip. Returns letters from the Glasgow and Dundee Elders sent by Mr Philip. Feels the Glasgow Elders have gone too far in excommunicating the Edinburgh Church. [pp.35-36]
(15) 17 August 1885, Dundee. Mr Charles Philip to Dr Rorie. Sees Glas' writings as inappropriate to the question of the Edinburgh Church. Voices anger over the London Church seeking reconciliation before the Edinburgh Church gave full repentance "without any reservation". [pp.36-37]
(16) 6 December 1798. Dundee Elders to the Edinburgh Elders: an "Extract" given by Archibald Sandeman to Charles Philip. Regards the church's view of secession from the communion of churches. [p.38]
(17) 1 September 1885, Liff. Dr Rorie to D.J. Blaikley. Refers to a telegram he also sent on that day and to his wish that David Sandeman see his letter. Sends the letter he has written to Mr Philip [whom he expects to be with Mr Blaikley]. Informs him of plans of the Dundee Church to send a deputation [to London?] with a letter insisting on the rightness of their application of the law of discipline in 1855 to Edinburgh. States his own objection to this new and unnecessarily divisive approach, set out in his letter to Mr Philip. [pp.38-40] (18) 31 August 1885, Liff. Dr J. Rorie to Mr C. Philip. States his disagreements with the letter sent with the deputation to London as regards: eating unblooded meat; the right to excommunicate a whole church; the strength of the discipline imposed in 1885; and the hostile tone of their correspondence with Edinburgh [pp.40-45]
(19) 9 September 1885, Liff. Dr J. Rorie to D.J. Blaikley. Discusses Mr Philip's negative reaction to his letter and his view of the impossibility of reaching agreement with Mr Philip. Asks for his comments on views he expressed to Mr Philip. [pp.45-47]
(20) 7 September 1885, Dundee. Mr Charles Philip to Dr J. Rorie. Expresses his disappointment at Dr Rorie's divergent opinions (from the rest of the Church). [pp.48-49]
(21) 8 September 1885, Liff. Dr J. Rorie to Charles Philip. Regards their breach as unmendable and offers his "withdrawal from the Fellowship". Apologises that his lateness in writing resulted in "the Church being deprived of its ordinances". [pp.49-50]
(22) 10 September 1885, Dundee. Charles Philip to Dr J. Rorie. Sadly answers Dr Rorie's letter and confirms the uselessness of holding a meeting to attempt a reconciliation. [pp.50-51]
(23) 12 September 1885, London. Telegram, D.J. Blaikley to Dr J. Rorie. Expresses agreement with his views [p.52]
(24) 15 September 1885, Dundee. Dr J. Rorie to his "Brother-in-Law" [Charles Philip?]. Stresses that he left the Church involuntarily. Expounds his view that the "command to abstain from blood" was not based on Jewish Law (as in Leviticus) but on God's command to Noah; and restated his opposition to the separation from Edinburgh of 1855. [pp.52-53]
(25) 17 September 1885, Liff. Dr J. Rorie to D.J. Blaikley. Responds to his telegram and quotes part of Charles Philip's reply ; explains his decision to separate from the church. [pp.53-54]
(26) 2 October 1885, Edinburgh. George Waterston Jnr to Mrs George Rorie [Dr J. Rorie's sister-in-law]. Praises Dr Rorie's views in general as sent to Mr Philip. Agrees in part with the view that the Glasgow and Dundee Churches were 'Anti Christian... so far as their teaching departs from the...scriptures' but that they were still 'brethren withdrawn from us'. [pp.54-56]
(27) 15 October 1885, Edinburgh. George Waterston Jnr to Mrs George Rorie. Agrees with sentiments of Dr Rorie's letter to D.J. Blaikley, but regards his views on the separation [of Edinburgh?] from Dundee as "opposed to the teachings of Glas" which he explains with reference to the Apostles' and John Glas' teachings. [pp.57-60]
(28) 24 October 1885, [Liff?]. Dr J. Rorie to D.J. Blaikley. Discusses the attitude of the Edinburgh Church as expressed in Waterston's letters to Mrs Rorie. Disagrees with Blaikley's interpretation of part of the Scriptures. [pp.60-62]
(29) 9 October 1885, [Liff?]. Dr J. Rorie to D.J. Blaikley. Mentions "a letter from your colleague" [in the London Church?] which attacks him for attending "the Church here" [Dundee]; states the opinion that all the Glasite Churches are closer for the "purity of their doctrine and practice" than they are separated by their differences; therefore he can never "regard either the Perth, Edinburgh, Dundee, Glasgow, New Castle [sic] or London Churches withdrawn as unrighteous, ante christian and infidel" which Dundee are demanding of him to do before he is accepted back into the Church. [pp.62-65]
(30) 7 October 1885, London. Thomas J. Vincent to Dr J. Rorie. Refers "to the foregoing". Expresses disapproval of Rorie's visit to the Dundee Church which he fears may suggest his submission to that Church's demands. [pp.66-68]
(31) 12 October 1885, London. D.J. Blaikley to Dr J. Rorie. Reply to Rorie's letter. Suggests Rorie's action in attending the Dundee Church confused the issue. [pp.68-70]
(32) 16 October 1885, London. D.J. Blaikley to Dr J. Rorie. Announces decision of himself and his fellow Elders at London that no member of the London Church should attend services at Dundee. Discusses the theological position over Dundee. [pp.71-73]
(33) 27 October 1885, London. D.J. Blaikley, to Dr J. Rorie. On receipt of Dr Rorie's letter of 24 October 1885, he is now happy about Rorie's relation with the Dundee Church. Discusses theological use of the word "antichristian"; refers to some split within the London Church. [pp.73-75]
(34) A list of members of the London Church. October 1885. [pp.76-77]
(35) 20 February 1886. Dr J. Rorie to George Waterston (also to Mr Alexander Moir, Glasgow, "in the same terms"). Quotes the "doctrine maintained then by the former churches", at the "first division" occurring amongst the Glasite Churches and asks if the Edinburgh church still holds with this doctrine "in its entirety". [pp.77-78]
(36) 23 February 1886, Edinburgh. George Waterston to Dr J. Rorie. Says his quotation is from Mr David Buchanan, Montrose, in answer to Mr James Morison, Perth, in February 1798, and is not the full quotation. Would be happy to meet and discuss the doctrine. [pp.78-79]
(37) 1 March 1886, Edinburgh. George Waterston to Dr J. Rorie. In response to a request for a full copy of David Buchanan's letter to James Morrison containing the doctrine of the Glasite Church. [pp.79-82]
(38) 26 February 1886, London. Mr Moir to Dr J. Rorie. Confirms receipt of his letter of 20 February 1885 and will reply later.
(39) 2 March 1886, Glasgow. Mr Alexander Moir to Dr J. Rorie. Asserts his (and the Glasgow Church's) complete adherence to the doctrine (in Mr Buchanan's letter of 1798) and that they have never departed from it. [pp.83-84]
(40) 7 February 1798, Montrose. Copy of letter from Mr David Buchanan to Mr James Morison, Perth. Refers to a breach between them and their two churches. Outlines essential doctrines of the Glasite Church, listing areas in which the Perth Church diverges. [pp.84-96]
(41) 11 April 1886, Dundee. Dr J. Rorie to Mrs Baldwin. Ascribes the divisions amongst the Glasite Churches as due to "differences of individual opinion insignificant in comparison with the great truths"; therefore regards their continuance as due to intolerance. Gives brief outline of Church history and of various secessions from the Church such as Inghamite Church, Mr Robinson's Congregationalists in America, Walkerites, David Dale and the Scotch Independents and John Glas' Glasite Church set up in 1729. Cites doctrines of the Love Feast, Kiss of Charity, washing of feet, "abstinence from things strangled and from blood". Discourses on the question of unblooded meat. Defines the word "church" and the nature of churches. Post script asks for Mr Knapp also to read the letter. [pp.96-110]
(42) Fragmentary copy of correspondence concerning an attempted reconciliation in 1814 after the separation by Perth [1798] from other Glasite Churches. Possibly copied by Mrs Jeannie Baxter from her father, Mr John William Baxter. Refers to the "melancholy separation" and says "I cannot see how the much-desired union can take place". [p.111]
(43) 2 October 1814, Perth. D.M. [David Morison] to unnamed addressee [in Leith]. Concerns attempt to heal the rift between the Perth and Edinburgh Churches. States that their actual differences in practices are minimal, but that attitudes amongst Elders are the divisive issue. [pp.111-114]
(44a) 6 October 1814, Leith. Unnamed correspondent to [David Morison?] The differences began in Perth therefore it is they who should initiate a reconciliation after "fasting, prayer and confession". [pp.114-115] (44b) Form for Perth's acceptance of error and repentance, suggested by the Edinburgh Church. [p.115] (45) 10 October 1814, Perth. D[avid] M[orison] to unnamed addressee. Raises scriptural and doctrinal issues to which he needs positive answers from Edinburgh before they begin to heal the breach. [pp.116-117]
(46) 13 October 1814, Leith. Unnamed correspondent to [David Morison]. Says his "first letter" answered well the points raised in Morison's letter as well as in "the conclusion of our present Hymn Book". Suggests they hold the same scriptural views and will therefore soon be reconciled. [pp.117-118]
(47) 15 October 1814, Perth. D[avid] M[orison] to unnamed addressee. Regards the views he expressed in his letter and those in the Hymn Book as "in perfect consonance with my mind"; sees no need, therefore, to admit to error. Sets out the views on both sides which led to the breach and his hope that they had "misunderstood each other at the time of the separation" [of the Perth Church], and that his colleagues can reach an agreement. [pp.118-120]
(48) 17 October 1814, Leith. Unnamed correspondent to [David Morison]. Finds their sentiments "Much in union" now, but still sees a difficulty because of the separation. All that stands in the way of reconciliation is a "want of sober-mindedness upon the differences by your friends". [pp.120-123]
(49) 14 November 1814, Leith. Unnamed correspondent to [David Morison]. States that he and his friends can only be restored to the Glasite Church as individuals, not "as a body". Asks to stop their correspondence "until such time as you are of the same sentiments" as himself and others in Perth. [pp.124-126]
(50) 18 November 1814, Perth. D[avid] M[orison] to unnamed addressee. Agrees to close their correspondence as requested, but wants to defend having disclosed their letters to his "Brethren". Expresses disappointment with "your friends" [the Edinburgh Elders] for making no concession towards a settlement, and cites the grounds for their refusal. [pp.126-130]
(51) [1814. David Morison to correspondent in letter]. Writes again after seeing a circular letter from the Nottingham Church which contains a "doctrine of evidences" which is unacceptable to the Perth Church, rendering all attempts at reconciliation worthless. Quotes some of the Nottingham letter. [Unfinished] [pp.130-133]
(52a) 28 March 1886, Danbury, Con[necticut] E.P. Knapp to Mr Thomas Vincent and the London Church. Gives his response to their correspondence concerning discipline between Churches. Encloses a copy of his letter to the Glasgow and Dundee Churches. [pp.133-136]
(52b) 20 March 1886, Danbury, Con[necticut]. In response to their request for views of the Church in America. Discusses the question of Church unity and discipline from the basis of the mutually held belief that the Lord as "Supreme head of the Churches" and the application of the Laws of Love and Discipline in dealing with the Church in Edinburgh in 1855.
(53) 26 April 1886, Nyack. Mrs Margaret Baldwin to Dr James Rorie. Thanks him for his "long and instructive" letter which, along with others and her reading of Glas and Sandeman, helped clear her mind over the dispute. Accepts there was a "want of charity" at the time of separation, but sees the separation as necessary. Refers to the dispute over eating unblooded meat. Adds a second part on 27 [April 1886] where she shows her ideas are much the same as Dr Rorie's and calls herself "a sinner". Refers to Mr Knapp as "a very illiterate man". [pp.136-141]
(54) 9 June l886, Edinburgh. George Waterston Jnr to [Dr J. Rorie]. He and his father find Dr Rorie "of the same mind" as themselves in his letter to Mrs Baldwin. Therefore if the London Church also agree, reconciliation should be easy. Discusses various points of agreement. Outlines views of older Edinburgh members on events pre-1855. [pp.142-144]
(55) 1 October 1884, London. Thomas J. Vincent to George Waterston. Sets out their continued dispute over animals "not bled at the time of death" which is an "effectual barrier" between them. [pp.144-146].
(56) 2 October 1884, London. D.J. Blaikley to G. Waterston. Reaffirms their view of the command in Acts XV as confirmation of the command to Noah. Asks if they think that animals not bled on slaughter can be "lawful food" if cleaned later. States their practice in London of abstaining from animals not definitely bled on death. [Extracted] [pp.146-147]
(57) 7 October 1884. "Mr Waterston replies inter alia". Explains their practice in Edinburgh of checking if meat is properly bled and that not all meat "sold on the market" is acceptable. Defends eating game and "solemnly assert[s] we have never partaken of animals having the flesh with the blood". Makes reference to a passage in Glas' writings. [pp.147-149]
(58) 16 October 1884 [London]. Mr Vincent to Mr Blaikley "in a joint letter" [to G. Waterston]. Still do not accept Edinburgh's views on eating game. [pp.149-150]
(59) 21 October 1884 [Edinburgh]. G. Waterston to Mr Vincent "in reply". States that methods of preparing game are for a "bloodless condition", therefore well-prepared game is good to eat; defends against accusations of "blood eating". Says they do not attempt to wash badly prepared meat, but do so only as an extra precaution with blooded meat. Accuses London of "judging uncharitably". [pp.150-153]
(60) 14 June 1886 [no address]. D.J. Rorie to D.J. Blaikley. Asks if they [the London Church] are not placing too great a stress on whether animals are properly bled; draws distinction between animals strangled and shot. Refers to Tertullian, church councils between 364 and 692 A.D., Cardinal Humbert (1054 A.D.) and Otto (1124 A.D.) on the subject. Describes precautions taken in his own household against eating unblooded meat. Considers the "joint memorandum of November 6 1884" where the Edinburgh church regard it as unlawful to "wash flesh with the blood in it and use it for food" (Clause 4) and that they should abstain from game if there is any doubt about its lawfulness for eating. [pp.153-157]
(61) 1877, Perth. James Morison to G.L.R. Refers to a Glasite congregation set up in Aberdeen where his married daughter lives. Contains a comic verse on "Jacob's friends" [pp.157-158]
(62) 21 March 1865, Glasgow. Alexander Moir to Alexander Blaikley. Notes [from their letter of 19 March 1865] that they cannot reconcile the tone of the churches' letters with Glas' writings on the independence of one congregation from the whole church, which they discuss. Talk about the "Unity of Spirit" which binds together all congregations and application of the Lord's law of discipline in Matthew XVII and steps to be taken towards an erring church by others to reach an agreement. [pp.158-163]
(63) May 1887. Extract from Cornhill Magazine: From a Diary of 1806. Calls Napoleon Bonaparte "the arch blasphemer" and uses a letter and number scale to show the sum of letters in his name add to 666, the devil's number. [Diagram included] [pp.163-164]
(64a) 6 March 1896. Record of a visit by John Duff to the Perth church and his writing subsequently to George Waterston [in Edinburgh] and John Gorrie [in Perth] about a union of the churches which John Gorrie put to the Perth church.
(64b) Perth congregation's response: express surprise at such a suggestion when the Glasgow church and some members in London and Dundee would be opposed; voice their opposition to these London and Dundee members who support applying the law of discipline from Matthew XVII. Set out Waterston's plan to write to Mr Gardiner on the hopelessness of trying to agree with the "Glasgow, Dundee and London Combination" and who suggests a Conference with Perth to discuss the idea. [pp.164-166]
(65) George Waterston and William Grant [for the Edinburgh church] to the Perth church. nd God has led the church members during nearly 100 years of separation to reflect on ways to heal the breach and now they "salute you as companions in tribulation". [pp.166-167]
(66) 23 August 1818. Patrick Bruce, Patrick Cochrane and Thomas Gemmel [of the Arbroath church] to the Dundee church. Accuse them of lacking "Christian forbearance" in their views on "binding and loosing" and assert the right of any congregation which continues in the Apostle's Doctrine to continue the Breaking of Bread. [pp.168-170]
(67) Copy of a manuscript from October 1799 belonging to P. Cochrane. A short statement of doctrinal differences between the Perth church and those of Montrose and Dundee over the possibility of a "guilty sinner" returning to being a believer and the use of its "evidence" to determine it, which the Perth church do not accept. [pp.170-173]
(68) 3 December 1854, Dundee. Alexander Moir to William Fife. Refers to their freedom from the law of Moses, but certain points are still necessary to observe. Agree with Edinburgh that the prohibition on eating blood is connected with the doctrine of Atonement, but disagree with eating "things strangled" because blood remains in the flesh. Do not accept eating animals which have been shot or that later washing can clean blood from an unproperly blooded animal. [pp.173-175]
(69) 26 December 1854, Dundee. Alexander Moir to William Fife. Describes a deputation sent from Dundee, with support from London, to meet the Edinburgh church. Edinburgh, unhappy at London's unexpected presence, refused to let them speak. Dundee read out their statement and the Edinburgh Elders replied. The Dundee Elders left with the view that Edinburgh should be excommunicated, but wanted to discuss it first with London and other "friends". [pp.175-178]
(70) 2 December 1806, Kendall. Benjamin Pearson to Pat Cochrane in Perth. Enquires about his health and mentions his visit to the Kirkby Lonsdale congregation. [pp.178-179]
(71) 6 January 1859. Exhortation on Isiah IV by Dr John Crighton. Discusses sinners being made "great" through membership of a church and the need to live a godly life of "self denied obedience" as well as attending a church. [pp.179-182]
(72) 2 February 1857, Glasgow. Alexander Moir to Miss A. Blaikley. Defends his church against attacks for not supporting missionaries abroad since "none after the apostles", can regard themselves as having divine support for acting as missionaries; attacks missionaries as a destructive force. ["From the manuscript book belonging to members of Dundee church"]. [pp.182-188]
(73) 1 May 1806. List of members of the church in Kirkby Lonsdale from a collection of old MS of P. Cochrane. [p.188]
(74) Exhortation on I Corinthians XV, 19 by Alexander Moir? [D.P.? added in pencil]. Sermon on the "Resurrection of the body" and its comfort to sinners and bereaved and the consequent need to be "steadfast" in life. [pp.189-191]
(75) Exhortation on Acts V, 1-11 by Alexander Moir. Uses the passage of Ananias and Sapphia to illustrate the "Divine Judgement of God against sin" and relates it to the law of discipline and Paul's statement: "he that despises Moses' law died without mercy". [pp.192-197]
(76) 20 June 1887. Notes on Alexander Moir's discourse to the church in Newcastle on Colossians I, 26-27. Concerns the "revelation of the mystery... [of]... God manifest in the flesh" and the resurrection of Christ offering man redemption even during "antichrist's reign" in the world. [pp.198-201]
(77) 13 September 1846, Edinburgh. Discourse by Mr A. Duff (Aberdeen) on II Corinthians IV, 1-4. Concerns: the ministry given to Paul and the Apostles to "bring righteous near to sinners"; the nature of righteousness; the "mystery" of the spirit; the Apostles preaching truth after being shown the glory of God. Discusses "liberty" given by God and righteous living and conscience given by God to man and the way God's word allows man to see properly after being blinded by Satan. [pp.202-212]
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