Robert Sandeman, who married one of Glas’s daughters, adopted his principles and gave them a somewhat more vigorous advocacy, so that the resulting churches were more often called “Sandemanian” than “Glasite.” Through their combined efforts, there came into existence a few small churches, probably never more than a dozen or two, in various parts of Scotland and England. Michael Faraday, the famous chemist, was a member of a Sandemanian church in London. Apparently not more than six or eight such churches were organized in America, and not all these were known by that name or acknowledged any special connection with Glas or Sandeman. Their basic theory led them to “call no man master” and to exercise their liberty in deciding, from their own study of Scripture, what should be their faith and practice. Robert Sandeman spent his last years in Danbury, Connecticut, where he died in 1771, after organizing a church there. There were Sandemanian churches in Boston. All of them in this country, so far as known, were in New England. Glas and Sandeman did not find that the New Testament churches practiced only the immersion of believers as baptism. But some of their associates in Scotland did. Archibald McLean was the leader of these. They came to be called “Old Scotch Baptists.” In coming to this position they seem not to have been influenced by the English Baptists but were moved by their own independent study of the New Testament. Similarly, some of the members of Sandeman’s church in Danbury later reached the same conviction, withdrew, and formed an immersionist “Church of Christ.” Although the Sandemanians remained few and inconspicuous, Robert Sandeman himself was a theological thinker of great ability and clarity. His writings were widely read and highly regarded by many who had no affiliation with his movement and who did not share his views about the importance of reproducing exactly the model of the primitive church. This was especially true of his treatises dealing with the nature of faith and with the priority of faith to repentance. If this now seems a dry and technical matter, it did not seem so then and it had very practical implications. The gist of his thought on this point was that it is within the power of every man to believe the gospel and obey its commands to his own salvation. The more popular theory among eighteenth-century evangelicals was that sinful and “fallen” man has no power to believe. He can repent and “mourn” for the sinful state which he inherited from Adam, but then he must wait for a special and miraculous act of enabling grace to give him faith. This gift of faith and regeneration will be certified to him by an exalted state of feeling which constitutes his religious experience and is the evidence of his “acceptance with God.”