as he came afterwards to be called), there was constructed a magni- ficent system of canals which completely remedied the ev113, and the desolate region soon became one of the finest parts of the canton. The whole cost of the works up till 1823 was 974,553 francs. \Vhen the new constitution of 1836 was introduced, the Roman Catholic unn- ority, whose influence it greatly diminished, were urged on by Boss], the bishop of Chur (Coire), to break off from their Protestant country- men ; but the Government expelled the few priests who refused to take the oath, and separated the canton from its conncxron With the diocese of Chur. After Bossi’s death the decree of separation was revoked. In the Sondcrbund war of 1847 Glarus was true to the federation; and the same spirit was shown in the voting about the constitution in 1872-75.
See Valentin Tschudi, Km'ze luslorische Bcsclu'eib- oder Erzellung, der in Kriegs- um! Fridanszeiten rerlofl'enen Sat-lien and [hind/en zu Glarus, a 16th-century chronicle, printed by J. J. Blumcr, m Archie fu'r Sclureizcrische Gear/delta, Zurich, vol. ix., 1853,- Johann Heinrich T schudi, Besclirel'bung dos Lobl. Ortlis and Land: Glarus, Zurich, 1714; Christoph 'l'riimpi. .Veuere GIm-ner-CIu-omk, “'inthcrthur, 1774; J. M. Schiller, Die Linthtlu'iler. Zurich. 1814; Re‘sultal moral (In dezserlie des marais (I: la Lilith, Geneva, 1825; Melchior Schuler, Gescltichledes Lands: Glarus, Zurich, 1934; J. J. lliibler, Gesrhichle u. [Ii/ml! (Ier ulten l'crlrdge zu'ischen den Reformirten u Kulhollken in: Eamon Glarus, Glarus, 1836; J. J. Blumcr. “ Das 'l'hal Glarns miter Seekingcn und Uesterreleh und seine Befrciung," in Arehrfiir Schu'cizrrz'sehc Gesehirhle. 15d iii.. Zurich, 1844; ln'Oswald llcer and J.J. Blumen- lleer, Der [1' unton Glut-us, historiseh-geographiseh-s!atutisch gesrlu'ldcrl, St Gall, 1546, forming part of Gemu‘ldcder Schineiz; Oswald llcer, Escher can (191‘ Lmth, Ein Lehcnsbild, Zurich, 1878; Egli, Tuschenbucli Schweizer. Geographic, Zurich, 1875.
GLAS, John (1695–1773), the founder of the sect generally known as Glassites or Sandemanians, was born at Auchtermuehty, Fife, where his father was parish minister, on the 5th of October 1695. On completion of his educa- tion for the ministry at the universities of St Andrews and Edinburgh, he was licensed as a preacher by the presbytery of Perth, and soon afterwards ordained by that of Dundee as minister of the parish of Tealing (1719). During his ministry there he gradually formed peculiar opinions, which as early as 1725 found expression in the formation of a society “ separate from the multitude,” numbering nearly a hundred, and drawn from his own and neighbouring parishes. The members of this ecclesiold in ecclesia pledged themselves “to join together in the Christian profession, to follow Christ the Lord as the righteousness of His people, to walk together in brotherly love and in the duties of it in subjection to Mr Glas as their overseer in the Lord, to observe the ordinance of the Lord’s Supper once every month, to submit themselves to the Lord’s law for removing offences” (Matth. xviii.), and SO on. From the scriptural doctrine of the essentially spiritual and heavenly nature of the kingdom of Christ, Glas in his public teaching drew the conclusions, not only that the church, as being identical with that kingdom, ought to consist of ' none but truly spiritual Christian men, but also that the civil establishment of the church was unlawful and utterly incon- sistent with the spirit of Christianity.[1] For the promulga- tion of these views, which were confessedly at variance with the doctrines of the standards of the national Church of Scotland, he was summoned (1726) before his presbytery, where, in the course of the investigations which followed, he affirmed with still more explicitness than formerly his belief that “every national church established by the laws of earthly kingdoms is antiehristian in its constitution and persecuting in its spirit,” and further declared opinions upon the subject of church government which amounted to an entire repudiation of Presbyterianism and an acceptance of Independency. For these opinions he was in 1728 sus- pended from the discharge of ministerial functions, and finally in 1730 deposed , the members of the society already referred to, however, for the most part continued to adhere to him, thus constituting the first “ Glassite” or “ Glasite ” church. The seat of this congregation was shortly afterwards transferred to Dundee, whence Glas subsequently removed to Edinburgh, where he officiated for some time as an “elder.” He next laboured in Perth for a few years, but ultimately returned to Dundee, where the remainder of his life was spent. In 1739 the General Assembly, without any application either from him or from his friends, removed the sentence of deposition which had been passed against him, and restored him to the character and exercise of a minister of the gospel of Christ, though declaring that he was not to be esteemed a minister of the Established Church of Scotland, or eligible for a charge, until he should have re- nounced the principles embraced and avowed by him that were inconsistent with the constitution of the church. Besides the Testimony Glas wrote a number of papers, ex- pository, polemical, or practical, which were published in a collected edition at Edinburgh in 1761 (4 vols. SW), and again at Perth in 1782 (5 vols. 8vo). He died in 1773.
The Glassitc denomination, which has never been a numerous one, is distinguished by a number of peculiarities alikein doctrine, discipline, and worship, some of which have already been indicated. One of the most characteristic of its tenets is that which owes its elaboration to Robert Sandeman (1718—1771), the son-in-law of Glas, from whom is derived the name of Sandemanians, by which the sect is principally known in England and America. In a series of letters (1757) to Hervey, the author of Theron and Aspasio, he maintained that justifying faith is a simple assent to the divine testimony concerning Jesus Christ, differing in no way in its character from belief in any ordinary human testimony. No dis- tinctive theological system, however, has as yet been elaborated from this point of view. In their practice the Glassite clmrchcs aim at a strict conformity with the primitive type of Christianity as that is understood by them. Eac i congregation has a plurality of elders, pastors, or bishops, who are chosen according to what are believed to be the instructions of Paul, without regard to previous education or present occupation, and who enjoy a perfect equality in office. To have been married a second time (lisqualilies for ordination, or for continued tenure of the office of bishop. In all the action of the church unanimity is considered to be necessary; and if any member differ in opinion from the rest, he must either surrender his judgment to that of the church or be shut out from its communion. To join in prayer with any one who is not a member of the denomination is regarded as unlawful, and even to eat or drink with one who has been excommunicated is held to be a heinous sin. The Lord’s Supper is observed weekly; and between forenoon and afternoon service every Sunday a love feast, at which it is incumbent on every member to be present, is held after the manner of the primitive Christians. Mutual exhortation is practised at all the meetings for divine service, it being lawful for any member who possesses the gift to speak. The practice of washing one another‘s feet was at one time observed; and it is still customary for each brother and sister to receive new members, on admission, with a holy kiss. “Things strangled ” and “blood” are rigorously abstained from; the lot is regarded as sacred; the accumulation of wealth is regarded as unscriptnral and improper, and each member considers his property as liable to be called for at any time to meet the wants of the poor and the necessities of the church. The number of adherents at present belonging to the denomination is probably a little under 2000.
GLASER, Christopher, one of the minor chemists of the 17th century, concerning the details of Whose life very little is known. He was a native of Basel, came to Paris, succeeded Lefebvre as demonstrator on chemistry in the J ardin du Roi, and was appointed apothecary to Louis XIV. and to the duke of Orleans. He is best known to us by his Traité de la Chynu'e (Paris, 1663), which gives a very favourable idea of the chemical science of his time. The little work went through some ten editions in about five- and-twenty years, and was translated into both German and English. Dumas and other writers indeed have spoken very disparagingly both of the Traité and of the author’s merits and character, but this adverse judgment appears to rest on altogether insufficient grounds. One thing very much against Glaser is his alleged connexion with the marchioness de Brinvilliers. It d0es not appear, however, that he had any share in the notorious poisonings beyond making the deadly substances which the marchioness and others employed in secret. He appears to have died some years before 1676. A salt (the normal sulphate of potas- sium) which he showed how to prepare, and the medicinal properties of which he pointed out, was named Glasn'z' sal polyc/ireslum, or salt of many uses. The natiVe sulphate is still known as glaserz’te.
- ↑ His argument most fully exhibited in a treatise entitled The Twirl/tiny of [1m lung of .llartyrs concerning 111's Kingdom (John xviii. 36, 37) Explained and Illustrated (1729).
