GLADDEN, WASHINGTON: Congregationalist; b. at Pottsgrove, Pa., Feb. 11, 1836. He was graduated at Williams College in 1859, and held pastorates at Brooklyn, N. Y. (1860-G1), Morrisania, N. Y. (1861-66), and North Adams, Mass. (18GG1871). He was then a member of the editorial staff of the New York Independent 1871-75 and pastor of the Congregational Church at Springfield. 11lass., 1875-82, also editing the Sunday Afternoon (Spring;


field) 1878-81?. 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 p (Boston, 1899); Straight Shots at Young Men (New York, 1900); Social Salvation (Boston, 1901); The Practise of Immortality (1901); Where does the Sky begin t (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 Orientalis (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 behlf 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 triumphatua, London, 1726; A. h Wood, Atheno Oxonienses, ed. P. Bliss, iii. 1244, 4 vols., London, 1813-20; DNB, xxi. 408-409.


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