, from whom a religious sect is generally named, was born at Perth
, from whom a religious sect is
generally named, was born at Perth in Scotland in 1723.
Being intended for one of the learned professions, he
studied for two years at the university of Edinburgh, but
at the expiration of that time married, and his fortune
being- small, entered into the linen trade at Perth, whence
he removed to Dundee, and afterwards to Edinburgh. The
lady he married was the daughter of the rev. John Glass
(See Glass), who founded the sect, at that time called
from him Gtassitcs; and Mr. Sandeman, who was now an
elder in one of Glass’s churches, or congregations, and
had imbibed all his opinions, published a series of letters
addressed to Mr. Hervey, occasioned by that author’s
“Therou and Aspasio,
” in which he endeavours to shew
that his notion of faith is contradictory to the scripture account of it, and could only serve to lead men, professedly
holding the doctrines commonly called Calvinistic, to
establish their own righteousness upon their frames, inward feelings, and various acts of faith. In these letters
Mr. Sandeman attempts to prove, that faith is neither more
nor less than a simple assent to the divine testimony concerning Jesus Christ, recorded in the New Testament; and
he maintains, that the word faith, or belief, is constantlyused by the apostles to signify what is denoted by it in
common discourse, viz. a persuasion of the truth of any
proposition, and that there is no difference between believing any common testimony, and believing the apostolic
testimony, except that which results from the nature of
the testimony itself. This led the way to a controversy,
among Calvin ists in Scotland, concerning the nature of
justifying faith and those who adopted Mr. Sandeman’s;
notion of it, and who took the denomination of Sandemanians, formed themselves into church order, in strict fellowship with the church of Scotland, but holding no kind of
communion with other churches. The chief opinions and
practices in which this sect differs from others, are, their
weekly administration of the Lord’s Supper; their
lovefeasts, of which every member is not only allowed but required to partake, and which consist of their dining together at each other’s houses in the interval between the
morning and afternoon service: their kiss of charity used on
this occasion, at the admission of a new member, and at
other times, when they deem it to be necessary or proper;
their weekly collection before the Lord’s Supper for the
support of the poor, and defraying other expences mutual exhortation abstinence from blood and things strangled washing each other’s feet, the precept concerning
which, as well as other precepts, they understand literally
community of goods so far as that every one is to consider
all that he has in his possession and power as liable to the
calls of the poor and church, and the unlawfulness of laying up treasures on earth, by setting them apart for any
distant, future, and uncertain use. They allow of public
and private diversions so far as they are not connected with
circumstances really sinful; but apprehending a lot to be
sacred, disapprove of playing at cards, dice, &c They
maintain a plurality of elders, pastors, or bishops, in each
church, and the necessity of the presence of two elders in
every act of discipline, and at the administration of the
Lord’s Supper. In the choice of these elders, want of
learning, and engagements in trade, &c. are no sufficient
objection; but second marriages disqualify for the office;
and they are ordained by prayer and fasting, imposition of
hands, and giving the right hand of fellowship. In their
discipline they are strict and severe, and think themselves
obliged to separate from the communion and worship of
all such religious societies as appear to them not to profess
the simple truth for their only ground of hope, and who
do not walk in obedience to it. We shall only add, that
in every church transaction, they esteem unanimity to be
absolutely necessary.