Scottish Intimations And The 1830 Clydeside Charismatics

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• The Clydeside Charismatics (1830): The movement began in March 1830 in the West of Scotland on the banks of the Clyde, which is where it gets the name “Clydeside”.
• Mary Campbell: The first person to publicly speak in tongues during the revival was Mary Campbell. This marked the beginning of what some consider the modern charismatic movement.
• Alexander John Scott: Scott was a young minister who questioned the doctrine of particular redemption (that Christ died only for the elect). He was eventually deposed from the Church of Scotland in 1831 but was closely associated with other figures who embraced the new spiritual manifestations.
• Edward Irving: Another key figure, Irving was a well-known minister in London who was connected to the events in Scotland. He promoted the idea that the “gifts of the spirit” were returning to the church.
• Spiritual Gifts: Besides speaking in tongues, the revival featured other spiritual gifts, such as prophecy and healing.
• Historical Significance: Historians consider this movement an important precursor to the modern Pentecostal movement that emerged in the United States in the early 20th century. It showed that charismatic experiences, such as speaking in tongues, were not limited to the modern era but had precedents in earlier religious awakenings. 

PENTECOSTALISM: SCOTTISH A. J. SCOTT INTIMATIONS OF MODERN AND THE 1830 CLYDESIDE CHARISMATICS by J. Philip Newell a young devout Scotts woman prayer in her own home, On 28 March 1830, Mary Campbell, from Clydeside, during an act of communal spoke in ‘an unknown tongue.’l Mary and those with her believed this to be a resurgence of the apostolic modern pentecostalism matic phenomena gift of tongues. What were the of Scotland? What further charis- a theology of the Spirit, had encouraged the early Church’s spiritual react to these extraordinary circumstances that led up to this remarkably early anticipation in presbyterian occurred on Clydeside at this time, and how far did they spread? Who was it that, having developed Mary Campbell and others to seek the restoration of gifts? And how did the British Churches occurences? Alexander John Scott (1805-66), as a young minister in the National began to develop in his theology, as early as 1827, Kirk of Scotland, lE. Irving, ‘Facts Connected with Recent Manifestations of Spiritual Gifts,’ Fraser’s Magazine vol. 4 (London, … 1832), p. 760. J. Philip Newell (Ph.D., University of Edinburgh, Scotland), is Ecumenical Chaplain at McMaster University, Hamilton, Ontario, Canada. 1 an unusual emphasis on the Spirit) This was due in part to the in- to the orthodoxy of the fluence of his father, who, in marked contrast upon the doctrine of the Holy Spirit. said old Dr. Scott, ‘to think how little the offices of the Holy Spirit are known, or considered, day, placed great importance ‘It is melancholy,’ reading, or hearing, or catechising, while this is the case?’2 ‘What is this wilful ignorance of the Spirit-what is this contempt of the unchangeable family and his congregation During an assistantship, young Scott’s or improved. How can or praying even, be profitable, of the office of his assistance, but a contempt his it. to under- plan of heaven.’ Scott’s father encouraged in Greenock to ‘go to school to the Holy Spirit.’3 Scott picked up his father’s emphasis and further developed between 1828 and 1830, to Edward Irving at the Scots Kirk in Regent Square, London, Scott attempted stand the true nature of the Church by going back to its origins in the first century. He was impressed by the early Church’s living quality, one element of that life being its charismatic theology had been characterised which was vital and living and by a stress on the importance faith. In his first theological state of the Church of his age and had longed for a Church of living men and women with the Spirit of God dwelling in and speaking by them.5 Scott now found in the early Church’s charis- perienced the lifeless, ‘palsied’ matic gifts a sign of the spiritual gifts.4 Up to this stage by a search for that of ex- publication he had mourned dynamism for which he longed. the Spirit, for certain pockets Scott was not alone in emphasising within the British Churches at this time were praying for ‘an outpouring of the Holy Spirit.’6 But they were not looking for anything charismatic Unpublished lfor a complete biographical and theological study of A. J. Scott see J. P. Newell’s Ph.D. Thesis, A. J. Scott and His Circle, University of Edinburgh, 1981. 2J. Scott, Sermons (Edinburgh, 1839), p. 31. 3Ibid, p. 447. 4See J. Thompson, The Owens College (Manchester, 1886), p. 176. 5 See A. J. Scott, ‘Answer to the Question, What was the Reformation?’ Parts 1 & 2, The Morning Watch vols. 1, 2 (London, 1829 and 1831). 1946), pp. 6P. E. Shaw, The Catholic Apostolic Church, Sometimes Called Irvingite (New York, 25-27. – 2- 2 on as was Scott. And although Irving, as early as 1827, had preached the gifts of the Spirit, he, at that stage, did not actually believe that the apostolic gifts would be restored second advent.1 spiritual gifts: Irving described Scott’s to the Church until after Christ’s unique emphasis on the He was at that time my fellow-labourer in the National Scotch Church, being our missionary exercised to preach to the poor of the city; he used often to signify into the assurance of and re- to propose gressions heritance until our Redeemer and as we went in and out together, to me his conviction that the spiritual gifts ought still to be in the Church; that we are at liberty, and indeed bound to pray for them as being baptised the ‘gift of the Holy Ghost,’ as well as of ‘repentance mission of sins’ (Acts 2:38). When I used, on these occasions to him my difficulty, we should have been ajudged lest for our father’s trans- to the loss of our in- should come, he never failed to into one body, the make answer, that though we were baptised Church, we were called to act upon our several responsibilities as persons; that the promise the body and membership is to every believer personally I continued who, receiving of the same, do by their several gifts constitute of the Church. Though I could make no answer to this, and it is altogether still very little moved to seek myself or to stir up my people to seek these spiritual treasures.2 Scott’s influence scribing his young colleague Eventually, unanswerable, of the rarest insight.3 con- upon Irving, however, was immense, the latter de- as a theologian 3 under the powerful influence of Scott’s theological viction, Irving, as he described it himself, ‘went forward to contend and to instruct whenever the subject came before me, in my public minis- strations of reading and preaching the Word, that the Holy Ghost ought amongst us all, the same as ever he was in any one of the primitive churches.’4 The Scots Kirk in Regent Square, therefore, to be manifested had become a centre of charismatic lIrving op. ciG, pp. 754-5. 2Ibid, p. 756. emphasis. 3See M. Oliphant, The Life of Edward Irving, vol. 2 (London, 1862), p. 68. 4lrving, op. cuit, p. 756. – 3- 3 Scott, in 1829, began writing a work on the spiritual gifts, entitled Neglected Truths or ‘Hints on I Corinthians 14.’ He continued and his conviction that the Church is called to be the living body of Christ in the world, infused by the life-giving expanded, in this publication, Spirit of God. Scott explained that John the Baptist’s most con- reason for de- of the Spirit as though men calling themselves spicuous title for the coming Christ was ‘Baptiser with the Holy Ghost,’ and that Christ himself gave, as his most important parting, the promise of the Spirit. We live, said Scott, in the dispen- sation of the Spirit.1 But the Church has ‘so spoken of the presence it were an obscure and uncertain thing, that spiritual, awed, never strengthened, Church, as at present existing, Shechinah, to demonstrate are habituated to the searing without The Church, if it is to be a God and familiarity of thinking, that the Holy Ghost may be in them, but never never raised above the world, by knowing that the Holy Ghost is in them as a truth…. We cannot but regard the as being, at best, a temple without Urim and Thummin,’2 continuation of the original body, claimed Scott, requires the energising thrust of the Holy Spirit, as was the case in the early Church. The true Church is a body of men and women indwelt by God, without limi- tation of His being yet without confusion of nature between man, and it derives its life and unity from this inhabitation alone.3 The purpose of the charismatic gifts is to demonstrate the Life of the body, the loving God who has enshrined himself in the fallen humanity of the Church. ‘It does appear,’ said Scott, ‘that the difficulty of convincing men how awfully grand and important which we speak, arises from the difficulty of presenting the idea of God personally inhabiting man,’4 Paul addressed the church as the temple of the living God. In her were men to see God. Scott in the Church which is neither the presence called for a presence man, nor the common Omnipresence is the subject of to their minds of of God, but ‘his Personal Exhibi- tion of Himself. A voice must be heard from her which is neither the voice of Levite or of Cherubim; but the voice of God: a glory seen in her which is God’s own glory: – God so present, not as in works in which he may be traced, but as in his tabernacle whose face men shall “fall down and worship,” ‘5 where he dwelleth. God, before IA. J. Scott, Neglected Truths (London, 1830), p. 3. 2Ibid., p. 4. 3Ibid., p. 10. 4Ibid. 5Ibid., p. 18. – 4- 4 In dealing more specifically with Paul’s instruction 14, Scott took up the apostle’s chapter: In encouraging the charismata ‘Make love your aim, and earnestly ‘Charity,’ in I Corinthians emphasis in the first verse of that desire the spiritual gifts.’ as demonstrations of the Divine Life shall serve their temporary pur- away.’l . within the body of the Church, Scott had in view the final goal of love. he said, ‘eternity shall never leave out of date, while prophe- cies, while tongues, while knowledge poses, and when that which is perfect is come, shall vanish … Scott went on to say that Love is itself the crowning of the edifice, ‘for which the scaffolding is erected, spiritual gifts, the particular forms and measures scaffolding; of God’s manifestation, and therefore themselves, and edifieth whereof we speak, are but the also, not as it is written, when to be taken down. But therefore to be taken down, ere the building be completed; that which is perfect is come, then that which is in part shall be done away. Is that which is perfect come? Is that which edifieth the brethren the Church, and teacheth the world to know that God is in her of a truth, less needed now than in the days of Paul?12 Scott’s hope was for a Church inspired by the Spirit of God, a body which in its charismatic life would reveal its Divine Source of Life who is Love. north to Scotland time he did some preaching of this work Scott was called death in November 1829. He concentrating for the most Around the time of the completion upon his mother’s stayed for a little while at his father’s manse in Greenock, during which in Clydeside, part on the spiritual gifts of the early Church. Scott’s mind, wrote Irving, ‘God was more and more confirming on this head, and enabling to dis- entangle the subject of the baptism with the Holy Ghost from the work with which it is commonly of regeneration, latter cometh from the incarnation, confounded, whereof the and the former from the glorifi- Irving, ‘was led to open his cation of the Son of God.’ Scott, continued mind to some of the godly people in those parts.’3 The atmosphere in the west of Scotland was, in certain respects, favourable to Scott’s conviction that the charismata ment Christian community should characterise Scott and some of his friends, Thomas Erskine, had distinguished llbid., p. 12. 2Ibid., p. 13. 3Irving, Op. cit, p. 756. of the New Testa- every age of the Church. such as John McLeod Campbell and themselves by teaching, in con- 5 5 travention to the Kirk’s Westminster Confession, that God’s love was taught, restricted to doctrine, ex- traordinary explained: for all men and women and not, as the Confession the elect. Among some of the adherents of this ‘heretical’ events had begun to occur, as Scott’s future father-in-law pany’s flaxdressers thought, by intemperance. Johnston, ‘ truth in fulness of joy…. in prayer…. He petitioned Com- brought on, it was his young master, W. A good many weeks ago, one of the Gourock Ropework took ill of a disease Of course, was not long of being at his bed side, and was blessed in being the instrument of his conversion to Christ. It was soon very manifest that the Lord was taking a peculiar interest in this man, so to speak, and gave him grace most rapidly to receive the He lies on his back, his eyes often shut that the Lord would now send in some one in need of instruction. ‘Whilst he was yet speaking,’ two persons lifted the latch of the door and came in, and forthwith he , spoke to them from the Lord, so that they started as if he knew their hearts – thus it is almost always with him.1 Such extraordinary reports had been communicated to Scott in London, but now he was able to confirm them, and ‘was stronger than ever,’ wrote Irving, ‘in his conviction that the gifts of the Holy Ghost would be restored, and that speedily.’2 There was developing, certain residents of Clydeside, especially sympathetic, a sense of expectancy among therefore, but they were a religious minority, and, in a town like Port Glasgow where the minister was not they established house meetings for Scripture reading and prayer. Here they prayed for an outpouring that, as Boase explained, ‘they sought, simply, that multitudes of souls might be gathered in, and the Lord of the harvest himself come.’3 It was among these people, associated beds, that extraordinary of the Spirit, although by especially with a few on their death- persons events had begun to occur. ‘They were able to know the condition of God’s people at a distance, and to pray for the very things which they needed; they were able to search the hearts of they were above measure in their presence; strengthened to 1 C. W. Boase, Supplementary Narrative to the Elijah Ministry (Printed for private circulation, c. 1870), pp. 754-55. 21rving, op. cuit, p. 757. 3Boase, op. cuit, p. 772. -6- 6 hold out both in prayer and exhortation.’1 But as yet the subject spiritual gifts had received no attention Scott, said Irving, to sow the seed which was to bear the ‘precious unfavourably or as Irving’s biographer splendid mischief.’3 of among them. It was reserved to fruit,’2 described it, to lay ‘this train of One of the people to whom Scott opened his mind on the subject of the charisrnata was Mary Campbell Isabella, unusual depth of prayer Fernicarry of Fernicarry, sister of the late had been characterised by an mystic communion with God. where people whose later life of suffering and almost had become almost a shrine of pilgrimage came to hear of Mary’s sister. Before long, however, much of the interest in Isabella was transferred to Mary herself, ‘a young and beauti- ful woman, of fervid temperament whose interesting generation study the Acts of the Apostles she, were soon to be exercised and fluent speech, herself an invalid, as she her to in mind. Within gifts languor passed into animation and eloquence, talked of the sister she had lost and the Lord she loved.’4 Scott visited Mary late in 1829 and spoke to her of ‘the distinction between re- and baptism with the Holy Ghost,’5 and encouraged with this distinction a month of Scott’s visit, Mary came to believe in the charismatic of the Spirit.6 Immediately with a group of friends, began to pray for a baptism of the Holy Spirit, and believed that the charismata again by the Church.7 Fifteen miles away from Fernicarry, had convinced others as well. A shipbuilding by name, were now also seeking the spiritual dynamism of the early Church in the form of its charismatic people, along with some others,’ wrote Principle versity, ‘had been led to pray for and to expect the restoration of Scott MacDonalds 1 Irving, op. cit, p. 757. 2Ibid., p. 756. in the town of Port Glasgow, family, the life. ‘These good Story of Glasgow Uni- 30hphant, The Life of Edward Irving, vol. 2, p. 107. 4R. H. Story, ‘Edward Irving,’ Scottish Divines (Edinburgh, 1883), p. 254. 5 Irving, op. cit, p. 756. 6Ibid., p. 757. See also the excellent study of Irving in relation to the charismatic outburst in G. Strachan, The Pentecostal Theology of Edward Irving (London,1973), p. 64. ?Strachan, op. cix, p. 16. – 7- , 7 “spiritual gifts” to the Church, charismata of the Corinthians, sown the charismatic in late December 1829. preached seed around the Clyde, Scott returned at Fernicarry. by a sermon on the nature of the by Mr. A. J. Scott.’l Having to London for the restoration of the On 28 March 1830 Mary Campbell spoke in ‘an unknown tongue’ Her sister and a friend had spent the day at Fernicarry, in prayer and fasting, praying especially gifts. And as Irving described it: spiritual the midst of their devotion, and They had come up in the evening to the sick chamber of their sister, who was laid on a sofa, and, along with one or two others of the household, they were engaged in prayer together. When, in the Holy Ghost came with mighty power upon the sick woman as she lay in her weakness, her to speak at great length, and with superhuman strength, in an unknown tongue, to the astonishment of all who heard and to her own great edification and enjoyment constrained Church’s charismatic ill God.2 Mary and those with her believed this to be the restoration of the early gift of tongues. Within days, in early April, on the other side of the Clyde at Port Glasgow, one of the MacDonald brothers was also ‘endowed with the power of the Holy Ghost.’ His sister recounted the sequence of events: had been so unusually ill For several days Margaret (MacDonald) that I quite thought her dying, and on appealing to the doctor, he held out no hope of her recovery unless she were able to go through a course of powerful medicine, which he acknowledged to be in her case impossible. She had scarcely been able even to have her bed made for a week. Mrs. – and myself had been sitting quietly at the bedside, when the power of the Spirit of came upon her. She said, ‘There will be a mighty baptism the Spirit this day; and then broke forth in a most marvellous setting forth of the wonderful weakness had been altogether Ghost, continued with little or no intermission hours, m mingled praise, prayer and exhortation. works of God, and as if her own lost in the strength of the Holy for two or three At dinner 1R. H. Story, Memoir of the Life of the Rev. Robert Story (London, 1862), p. 205. 2Irving, op. cit, pp. 759-60. -8- 8 addressed with a solemn prayer for time James and George came home as usual, whom she then at great length, concluding James that he might at that time be endowed with the Holy Ghost. Almost instantly him and almost trembled, whole countenance. indescribable majesty, James calmly said, ‘I have got it.’ He walked to the window and stood silent for a minute or two. I looked at there was such a change upon his He then with a step and manner of the most walked up to Margaret’s addressed her in those words of the twentieth and stand upright.’ He repeated bedside and psalm, ‘arise the words, took her by the her in our surprise, hand, and she arose; then we all quietly sat down and took our dinner. After it my brother went to the building yard as usual, where James wrote over to Miss Campbell commanding the name of the Lord to arise. The next morning after breakfast James said, I am going down to the quay to see if Miss Campbell is come across the water; at which we expressed as he had said nothing to us of having written to her. The re- sult showed how much he knew of what God had done and would do for her, for she came as he expected, declaring herself per- fectly whole-1 Mary Campbell, who appears to have been suffering from tuberculosis, described her own healing as follows: Sabbath, insensibility. weeks previous excepted). On I did not feel quite so and palpi- On the Saturday previous to my restoration to health, I was very ill, suffering from pain in my chest and breathlessness. On the I was very ill, and lay for several hours in a state of Next day I was worse than I had been for several (the agony of the Saturday Tuesday I was no better. On Wednesday languid but was suffering some pain from breathing tation of my heart. Two individuals who saw me about four hours before my recovery said that I could never be strong; that I was not to expect a miracle to be wrought upon me: it was not long after until I received dear brother James MacDonald’s giving an account of his sister’s being raised up, and command- ing me to rise and walk. I had scarcely read the first page when letter, 1R. Norton, Memoirs of James arcd George MacDonald of Port Glasgow (London 1840), pp. 107-9. 9 9 I became quite overpowered, instantaneously and laid it aside for a few minutes; but I had no rest in my mind until I took it up again, and began to read. As I read every word came home with power, and when I came to the command to arise, it came home with a power which no words can describe; it was felt to be indeed the voice of Christ; it was such a voice as could not be resisted; a mighty power was exerted upon me: I felt as if I had been lifted from off the earth, and all my diseases taken from off me at the voice of Christ. I was verily made in a moment to stand upon my feet, leap and walk, sing and rejoice.1 of how Clearly, extraordinary things were taking place, and regardless cures of some description appear to have ‘As to the miracle of healing in Mary Campbell’s the minister of Row parish, John McLeod these events are interpreted, occurred. knew Mary, ‘it is unquestionable case,’ wrote Campbell, who personally that she was suddenly restored to health from a state of severe sickness and a sickness pronounced by her medical attendant incurable.’2 On 18 April James MacDonald and his brother also spoke in un- known tongues, and the next day claimed to have been given the gift of On 20 April James recorded: interpretation. On Friday evening while we were all met for prayer, utterance was given to George in an unknown tongue, and next to me. It is manifestly out of ourselves: we have no more power over I mean control as to are subject it than a trumpet has over its sounds, – forming the words; for the spirits of the prophets in as far as they can refrain from speaking. Mr. Campbell came over, and my mouth was again ‘pray that ye may interpret;’ in short one by one. The first word to the prophets, On Saturday opened. He said, it is written, he accordingly prayed. sentences of interpretation I was then made to speak which George interpreted was ‘Behold he cometh – Jesus cometh.’3 llbid., pp. 109-10. College 2J. M. Campbell, A letter to T. Chalmers, 28 April 1830. University of Edinburgh, New MS. CHA.4.134.21. 3Norton, op. cuit, p. 111. – – 10- 10 closely followed During the month of April 1830, John McLeod Campbell, today greatest theologians, and Port Glasgow. Late in April he wrote of 19th-century considered one of Scotland’s events, both in Fernicarry to the much renowned churchman Chalmers, ‘as to the facts’ of the recent charismatic Scotland, Thomas activity: to health, twice or three Mary Campbell, before her restoration times (I am not sure which) at intervals of some days – spoke to those around her ‘other tongues.’ with what appeared distinction of tongues of these occasions seemed The quite marked. She also on one character – as is de- wrote in an unknown scribed with great rapidity, and the variety in the tongues which struck the ear has been confirmed so far by a variety in the which she has written at different times. Two speci- mens, written since her recovery, characters before, and they seemed three specimen appeared one character (for the characters but no distinct intelligent I saw, and also that written distinct characters – a fourth has and one extended to a or copies of and to persons known to with Eastern languages s elsewhere. We have as yet Mary does not under- of ideas with the several of the gift as if has been like one of the three. Each specimen throughout – small octave page or nearly so. These specimens them have been sent to Cambridge some who have been here as acquainted seemed eastern) no reply to any of these communications. stand the languages which she speaks. In praying in them she feels much nearness to God and sensible communion with him – association words. She described to me the first reception something were just poured into her and made to pass through her lips without volition. The subsequent says has been in a way of conscious dependence in uttering every word (just as I understand her like praying in the spirit when it has been her native language). A strong sense of the presence of God and a realisation these exercises. always accompanied Two other individuals, or carpenters than the contrast exercise of the gift she and expectation of her nothingness have MacDonalds, shipbuilders two brothers, in Port Glasgow have also received the same gift. They speak freely and with a manner as foreign to them as the language I heard them speak and nothing could be more striking of the animated and apparently eloquent manner of their utterance and gesture I may say, of their natural manner in soberness and awkwardness, – 11- as contrasted with the 11 the same opportunity They are staid sober with religion – and of whom, in occasional them, I have trusted intelligent and full recognition their own language. The character of their feelings I have not had of ascertaining. minded persons who have been much engrossed and very limited intercourse with they were taught of truth – of God from their while their apparent coolness of feeling and absence of emotion has made me feel as if they had more understanding of what Mary Campbell that in sentences than realisation of what they seems to seemed to believe. In all this they have been just the opposite is. The gift of interpretation have been also to some extent given to one of these brothers – now and then he has been made to know while his brother spoke and tell in English. I may add that these have all referred to the coming of the Lord.1 Reports hand the charismata. activity in Scotland travelled of the flurry of charismatic south to Scott in London. In July he headed north to observe at first- There were by this time nine ‘gifted’ people on Clydeside.2 They were being inundated visitors from all over Britain, many tions on Clydeside. by swarms of, largely admiring, of whom, in turn, began to seek in Scott, the prophet of a by these particular manifesta- friends in of the ‘gifts,’ Scott, who had prayer a revival of the apostolic gifts.3But Church of the Spirit, was not impressed While most of his close theological Scotland at first stood by the genuineness been the most vocal, was not for over a year silent and The reasons for Scott’s of the unusual phenomena London are not entirely clear, although Scott, even at this early stage, believed that he had reason to doubt the ‘tongues’ previously reserved on the subject. eventual rejection grounds.4 Also, Scott disapproved of the ‘gifted,’ the MacDonalds, early silence and of Clydeside and later in on linguistic of the anti-intellectual tendencies for instance, becoming known for fueling their evening fire with classical books of literature.5 And Mary 1 Campbell, op. cit. 2Boase, op. cit, p. 766. 3Ibid., p. 766; and Norton, op. cit., p. 125. 4See W. Hanna, Memoirs of Thomas Chalmers, vol. 2 (Edinburgh, 1854), p. 205. 5Norton, op. cuit, p. 77. – 12- 12 Campbell, acknowledge work, refused to training, the charismatic gifts.1 who was zealous for foreign missionary the need for language study and appropriate believing that all would be provided through In spite of Scott’s silence, nearly all in his immediate Scottish circle, at an early stage, spoke in favour of the Clydeside festations. John McLeod Campbell God.2 Robert Story, the minister charismatic mani- believed them to be the work of of Roseneath, spoke of the mani- festations as being ‘of God, and not of men.’3 And Scott’s close friend, Thomas Erskine, the Laird of Linlathen, authenticity of the charismatic in the house of the MacDonalds, the charismata, closely echoed Scott’s was deeply committed to the events, and, after spending six weeks embodied his immediate impressions of (1831), mously applauded in a tract entitled On the Gifts of the Spirit (1830). His doctrine both in this work and in his Brazen Serpent earlier work on the Spirit. Although Scott’s close friends in the west of Scotland almost unani- the charismatic outburst in its early days, Ann Ker, whom Scott was to marry within the year, critically viewed the mani- festations from the start. On 11 May 1830 she wrote: Yesterday Stirling appeared listeners than full sympathisers we were invited to come up (to Port Glasgow); about sixteen or twenty were assembled – from what I saw, we and Mrs. to be the only members who seemed more like connecting , ‘ with them in the strong groaning were offered up…. In years and tears with which their supplications many passages in the Prophets, they spoke to Him as the God who had talked with Moses, and had done mighty wonders of old, and besought Him now to shew Himself the same living, faithful, and true God, in whose sight a thousand are as one day, and to fill them with his Spirit, that all the members of Christ’s Body might manifest that their Head is a living Head…. At one time some strange words (Disco, Capito, Halo Halo – seemed the sound of some of them) were given him, shout he uttered, and then interpreted – ‘I come, I come,’ etc. During all this time his voice was not the only which with tremendous lStory, Memoir of the Life of the Rev. Robert Story, pp. 202-4. 2Campbell, op. crit 3Story, op. cit, p. 209. – 13- 13 one that spake, at many times he was echoed by his sister (she up), sometimes who was lately raised sometimes with eager, earnest with deep groaning, expostulation, and even with piercing cries and loud shouting as the thought excited. At these times I felt altogether appalled and terrified, from not realising 1 ‘ God in it, and felt that it gave just cause for gainsayers to scoff.l Her early impressions ‘gifts’ in July of 1830. no doubt partly clouded Scott’s approach lished. The Scottish condemned for their impious to the as were the majority literature was pub- organ, for instance, claimed they should be pitied for Although Scott’s circle was not united on this matter, neither was anyone in it openly hostile towards the ‘gifted,’ of religious leaders at the time. Much opposition Kirk’s Evangelical concerning the charismatics: ‘Of these we can only say that if they are not full of trickery, they are full of folly – that if they should not be pretensions, their insane illusions, and looked after by their friends.2 The religious slander in its attacks on the charismatics, at understanding The secular press press freely employed generally displayed no attempt events of Clydeside. Greenock Advertiser, for instance, and ridiculous.’3 an assualt on the charismatic Scott, Erskine and Irving.4 and the extraordinary also joined the attack, the dismissing the events as ‘insane Review finally launched of the charismatic Clydeside circle in accepting festations, Even the literary Edinburgh 4 activity by virulently ‘ reviewing works by Irving in London had not been long in following the lead of Scott’s the authenticity and he now threw most of his energy into preaching the gifts of the Spirit.5 In July 1830, while Scott was still in Scotland, a conference on prophecy Irving attended 1826 approximately fifty religious since its inception, mani- on at Albury Park, where since leaders had met annually for a The Albury Conference had, of the Holy fortnight to discuss apocalyptic subjects. emphasised prayed for ‘an outpouring Spirit,’ but had not sought the restoration of the apostolic gifts.6 The 1 Boase, op. cuit, pp. 764-5. (Edinburgh, 1831), p. 5Strachan, op. cit, pp. 16, 73, 76. 6Boase, op. cit, p. 751. 2The Edinburgh Christian Instructor, vol. 29 (Edinburgh, 1830), pp. 502-4. 3’The Row Heresy and Gareloch Miracles,’ Greenock Advertiser, 11 June 1830. 4Pretended Miracles – Irving, Scott, and Erskine,’ The Edinburgh Review, vol. 53 289. 14 14 extraordinary events of Clydeside, however, had excited the interest of those at Albury, and Irving, a leading light at these conferences, encouraged his colleagues to pray for a revival of the spiritual gifts. As well as hearing reports of the charismatic outburst in Scotland, the Conference studied together Scott’s Neglected Truths.1 The mem- bers of the Albury Conference formally resolved that it was their ‘duty to pray for the revival of the gifts manifested in the primitive Church; which are wisdom, knowledge, faith, healing miracles, prophecy, dis- cerning of spirits, kinds of tongues, and interpretation of tongues.’2 They also declared that a responsibility lay with them ‘to enquire into the state of those gifts said to be now present in the West of Scotland.’3 A number of groups travelled north to personally investigate the Clydeside manifestations, one such group being led by J. B. Cardale, a leader of the Albury Conference, and later the first Apostle of the Catholic Apostolic Church. Cardale, a solicitor in the supreme court, with five fellow travellers headed north to Port Glasgow in August 1830, and after three weeks of constant and close observation con- cluded that the ‘gifts’ were of God. Upon his return to London, Cardale described the prophecies, tongues, and even singing in tongues, in an article submitted to The Morning Watch.4 The Cardale family and others in London now began to meet regularly for prayer to seek the apostolic gifts. Meanwhile Scott was increasingly coming under fire from the Church of Scotland for his heterodox theology of God’s universal love, which stood in stark contrast to the Westminster Confession’s doctrine of limited atonement, whereby the love of God was restricted to the elect. In October 1830 Scott claimed, before the London Presbytery of the Scots Kirk, that the Confession’s doctrine of double predestination was a negation of the Gospel.5 On the basis of this Scott was charged with heresy, ecclesiastically tried, and finally deposed from the llbid., p. 750. 2Ibid., p. 777. 3Ibid. 4J. B. Cardale, ‘On the Extraordinary Manifestations in Port Glasgow,’ The Morning Watch, vol. 2 (London, 1831). ‘ 5See ‘The Scots Presbytery, London,’ The World, 18 October 1830. – 15- 15 ministry by the Church of Scotland’s General Assembly in May 1831.1 After his heresy trial, Scott returned to London, where a month earlier Mrs. Cardale had spoken in unknown tongues and prophesied.2 Early morning prayer meetings were now organised at Irving’s church in Regent Square to pray specifically for the restoration of the apostolic gifts.3 At these meetings, Mrs. Cardale and her daughter, and later others, began frequently to exercise their ‘gifts’ of prophecy and tongues. Scott’s reaction to these particular manifestations was recorded by a visiting minister at one of the morning sessions: ‘ In the course of the meeting, a lady, after rocking backwards and forward for a few moments, sprang to her feet and voci- ferated inarticulate cries which passed at length into rapid repetitions of the phrase ‘He is coming!’ Irving threw himself forward on his elbows, and buried his face in his hands, as if overcome with awe; but Scott, who had offered prayer earlier in the meeting, and whom I now discerned under the beams which had just struggled through the brown air into the church, sat erect, with compressed lips and knit brows, as if keeping his intellect poised for the formation of right judgment. The two men were revealed in those attitudes.4 Scott soon began to express his misgivings about the charismatic phenomena occurring at Regent Square. As Scott increasingly dis- associated himself from the phenomena, Irving, on the other hand, committed himself more and more to the authenticity of the mani- festations. Although Scott continued to believe that the apostolic gifts should characterise every age of the Church, he was forced to disagree with Irving’s acceptance of the particular manifestations on Clydeside and in Regent Square, for he now began to regard these extraordinary lSee ‘Case of Mr. Scott – Heresy,’ Caledonian Mercury, 28 May 1831. 2 Concerning the Cardale house meetings and then the development. of the charismata into Irving’s church, see Strachan, op. cit, especially chapters 9, 11. 3J. Hair, Regent Square (London, 1899), pp. 104-5. 4C. M. Birrell, ‘Some Recollections, of Prof. Scott,’ Sunday at Home (London, 1881), p. 664. – 16- 16 phenomena as the result of religious How Scott explained the extraordinary certain. To turn his back, however, on the charismatic which he had been closely associated , hallucination and mesmerism.1 healings on Clydeside is not activity with and seminally involved, and to with to behold.’2 Presbytery ‘ with some of the Albury Conference clesiastical not regard as genuine the charismatic ised the new denomination. and partly a spiritual particular charismatic phenomena disagree with his closest friend, was for Scott extremely painful. The look of anguish on his face after scenes of stem disagreement Irving was, said his wife, ‘almost terrible The final rift between Scott and Irving, however, did not come until ,almost a year and a half after Mrs. Cardale’s first charismatic utterance. By this stage Irving and his followers had been forced by the London to leave the Scots Kirk in Regent Square, after which they, body, named the Catholic Apostolic leaders, formed a separate ec- Church.3 Scott could manifestations which character- ‘ of these They were, he now said, ‘a delusion partly, work not of God.’4 Scott’s rejection was soon echoed by his Scottish friends, Erskine, McLeod Campbell and Story.5 They did not, however, abandon their theology of the Spirit, and Erskine’s statement in 1837 is typical of the group’s position, when he said: whose expectations of the New I still continue to think, that to any one on, the declarations of those gifts from the church than their re-appearance are formed by, and founded Testament, the disappearance must be a greater difficulty possibly be.6 could (Manchester, 1881), p. 1J. Finlayson, ‘Professor A. J. Scott,’ The Owens College Magazine, vol. 13 113. 2H. Solly, These Eighty Years, vol. 2 (London, 1893), p. 78. , activity, fruingite (New York, 1946). 3For a history of this denomination and for an account of the subsequent charismatic see P. E. Shaw, The Catholic Apostolic Church, Sometimes Called 4W. Hanna, Letters of Thomas Erskine, vol. 1 (Edinburgh, 1877), pp. 204-5. 5See Ibid., p. 209; and Story, Memoir of the Life of the Rev. Robert Story, pp. 226, 231-2. 6T. Erskine, The Doctrine of Election (London, 1837), p. 571. 17 17 the new, and partly charismatic, where he compassionately improvement half of his life were social justice with the apostolic the first principal Scott’s theology of the realm, British the latter But his fascination known as Manchester Uni- gift of tongues Deposed from the Church of Scotland ministry and dissociated from denomination, Spirit, rather than taking him in the direction of explicitly religious thought and activity, increasingly led him into the socio-political gave much of his time and energy to the of the neglected and often oppressed 19th-century working classes. The signs of the Spirit which characterised and equality. gifts did not entirely fade, and even late in life, as of what later became versity, he can be found studying the New Testament with interest.1 From the late 1830s, however, Scott had ceased to give to the charismata. of interest for us today, not primarily because of his later educational thought, however related logical emphases, but rather because some of his early theological con- victions in the first half of the 19th century prophetically anticipated major features of the life and message of the 20th-century much theological attention and socio-political On this subject he is that is to his early theo- . atonement, Church. Just he must be seen as, in his theology of Christ’s unlimited as a prophet enunciated he prophetically anticipated the many manifestations evident Church. of God’s love for all men and women, a message clearly by the Church today, so, in his early charismatic not only 20th-century of the charismatic in nearly every major branch of the 20th-century teaching, pentecostalism but life of the Spirit which are Christian 1 See J. Johnson, George MacDonald (London, 1906), p. 65. – 18- 18