RELIGIOUS ENCYCLOPEDIA
Girald de Barri Glass
field) 1878-80. Since 1882 he has been pastor of the First Congregational Church, Columbus, O. He has written Plain Thoughts on the Art of Living (Boston, 1868); From the Hub to the Hudson (1869); Workingmen and their Employers (1876); Being a Christian (1876); The Christian Way (New York, 1877); The Lord's Prayer (Boston, 1880); The Christian League of Connecticut (New York, 1883) ; Things New and Old (Columbus, O., 1884); The Young Men and the Churches (Boston, 1885); Applied Christianity (1887); Parish Problems (New York, 1888); Burning Questions (1889); Santa Claus on a Lark (1890); Who Wrote the Bible f (Boston, 1891); Tools and the Man (1893); The Cosmopolis City Club (New York, 1893); The Church and the Kingdom (Chicago, 1894); Seven Puzzling Bible Books (Boston, 1897) ; Social Facts and Forces (New York, 1897); Art and Morality (1897); The Christian Pastor (New York, 1898); How Much is left of the old Doctrines f (Boston, 1899); Straight Shots at Young Men (New York, 1900) ; Social Salvation (Boston, 1901); The Practise of Immortality (1901); Where does the Sky begin? (1904); Christianity and Socialism (New York, 1905); New Idolatry and Other Discussions (1905); and The Church and Modern Life (1908).
GLANVILL, JOSEPH: English clergyman, connected with the school known as the " Cambridge Platonists " (q.v.); b. at Plymouth 1636; d. at Bath Nov. 4, 1680. He was educated at Exeter College, Oxford, but had a close mental affinity with the Cambridge school, especially with More. He took orders, conformed .at the Restoration, and held several church preferments, the last being the incumbency of the Abbey Church at Bath (1676) and a prebend at Worcester (1678). Among his numerous works, none equals for brilliancy his early essay on The Vanity of Dogmatizing (London, 1661), from a passage in which Matthew Arnold received the suggestion for his famous poem " The Scholar Gipsy." Lux Oriental-is (1662) is a reproduction and defense of More's doctrine of the preexistence of souls. The attempt to find an empirical basis for supernaturalism led Glanvill, like More, to combine a singular measure of credulity with his philosophy in the work which in its final form (1682) bears the title of Sadducismus Triumphatus. It is nothing but a collection of ghoststories to support an ingenious argument on the possibility of spiritual existences under the form of witches and apparitions, with some chapters on the notion of spirit translated from More's Manual of Metaphysics. Besides the controversy to which this gave rise, Glanvill took a vigorous part in another on behalf of the new Royal Society and the right of free scientific inquiry. He comes into contact with the Cambridge School again in an essay on Anti-Fanatical Religion and Free Philosophy which appeared with several others in 1676. In its fictitious narrative, a sort of continuation of Bacon's New Atlantis, he describes a visit to the happy imaginary country of Bensalem, depicts the character and teaching of the Cambridge divines under a thin disguise, and offers what is really the most effective of the several contemporary vindications of the school.
Bibliography: Besides the literature under Cambridge Platonists, consult: The account of Glanvill's life and •writings, by H. More, prefixed to Sadducismus triumphatus, London, 1726; A. a Wood, Athence Oxonienses, ed. P. Bliss, iii. 1244, 4 vols., London, 1813-20; DNB, xxi. 408-409.
GLAS, JOHN: Scottish sectary, founder of the sect of Classites or Sandemanians; b. at Auchtermuchty (17 m. w.s.w. of St. Andrews), Fifeshire, Sept. 21, 1695; d. at Perth Nov. 2, 1773. He was educated at St. Leonard's College, St. Andrews (M.A., 1713) and at the University of Edinburgh, and was ordained pastor of the Presbyterian church at Tealing, Forfarshire, May 6, 1719. Here he became an independent in his views, and in The Testimony of the King of Martyrs (Edinburgh, 1727) he denied the right of the civil authorities to interfere in religious matters. For his publication he was suspended by the Synod of Angus and Mearns Apr. 18, 1728, and deposed from the ministry Oct. 13. Despite the intercession of influential friends the deposition was affirmed by the commission of the General Assembly Mar. 12, 1730. Glas then formed an independent church at Dundee. In 1733 he removed to Perth, where he built the first church of the new sect. Here he was joined by Robert Sandeman, who married his daughter and became the leader of the sect in England and America (see Sandemanians). The works of Glas, in four volumes, appeared at Edinburgh in 1761, and in a more complete edition in five volumes, Perth, 1782-83.
Bibliography: Walter Wilson, Hist, and Antiquities oi Dissenting Churches, iii. 261-262, 4 vols., London, 1808- 1814; William Anderson, The Scottish Nation, ii. 307, ib. 1870; E. Grub, Eccl. Hist, of Scotland, iv. 55, Edinburgh, 1861; Hew Scott, Fasti ecclesice Scoticance, 5 parta, London, 1871; DNB, xxi. 417-418.
GLASS (Glassius), SALOMON: Lutheran theologian; b. at Sondershausen (28 m. n.n.w. of Erfurt) May 20, 1593; d. at Gotha July 27, 1656. He occupies an honorable position among the strict orthodox who in the middle of the seventeenth century were preparing the way for a transition to Spener's attitude. From 1612 to 1615 he studied philosophy at Jena, and then went to Wittenberg for a year. His health obliged him to return to Jena, where Johann Gerhard had recently begun to lecture. A scholarship enabled him to enjoy for five years the lectures and daily intercourse of this " archtheologian and model dogmatician." Glass had already begun to make a special study of Hebrew with its cognates. In 1617 he was made master of philosophy, and in 1619 adjunct professor in the philosophical faculty. Owing to his timidity, and perhaps also to conscientious scruples, he long refused to appear in public disputations or in the pulpit; when the university offered him the degree of doctor of theology, he hesitated to accept it, even when commanded by his princely patrons. In 1621 he was appointed to the chair of Hebrew, which was usually considered a transition rom philosophy to theology. In 1625 he was called to Sondershausen as superintendent, and in the following year he accepted the doctor's degree from Jena. But a greater distinction awaited him. Gerhard, on his death-bed, had designated his beloved pupil as his successor, and after some discussion the request was complied with in 1638.
Glass Glosses