History of the Restoration Movement

Greville Ewing


"The Father Of Modern Congregationalism In Scotland"*

A young Greville Ewing When Assistant Minister at
Lady Glenorchy's Chapel in Edinburgh, Scotland

Table Of Contents

Rev. Greville Ewing
Lecture On The Life Of Greville Ewing, Scott Harp, 10.2023
Chronology of the Life of Greville Ewing
Grave Location
Grave Info & Photos
Edinburgh Burials of Greville Ewing Family
Home And Work of Greville Ewing

No. LXXX (80)
Rev. Greville Ewing
An 1837 Sketch


          As the subject of this sketch is still alive, and engaged in public services, propriety forbids our entering into the minute details of his personal history. He is a native of Edinburgh, where he was born in 1767. Being originally designed for a secular profession, he was, at the usual age, bound apprentice to an engraver. A strong desire, however, to be engaged in the work of the ministry induced him, at the close of his apprenticeship, to relinquish his intended profession and devote himself to study. He accordingly entered the University of Edinburgh, where he passed through the usual curriculum of preparatory discipline; and, in the year 1792, he was licensed to preach in connection with the National Church by the Presbytery of Hamilton. A few months after this he was ordained, as colleague with Dr. Jones, to the office of minister of Lady Glenorchy's Chapel, Edinburgh.

          A deep interest in the cause of missions seems, at an early period of Mr. Ewing's ministry, to have occupied his mind. At this time such enterprises were to a great degree novelties in this country; and even, by many who wished them well, great doubts were entertained of their ultimate success.. By his exertions and writings he contributed much to excite a strong feeling in regard to them in edinburgh; nor did he content himself with this, but, fired with a spirit of true disinterested zeal, he determined to devote himself to the work of preaching the gospel to the heathen For this purpose he united with a party of friends, like-minded with himself, who had formed a plan of going out to India and settling themselves there as teachers of Christianity to the native population. The individuals principally engaged in this undertaking besides Mr. Ewing, were the Rev. David Bogue, D.D., of Gosport; the Rev. William Innes, then one of the ministers of Stirling,—by the latter of whom the expenses of the mission were to be defrayed. With the exception of the East India Company, after repeated applications and memorials on the subject, to permit their going out, caused the ultimate abandonment of the scheme. Mr. Ewing, however, and his associates, feeling themselves pledged to the missionary cause, and seeing no opening for going abroad, began to exert themselves for the promotion of religion at home. A periodical, under the title of The Missionary Magazine, was started in Edinburgh, of which Mr. Ewing understood the editorship, the duties of which office he discharged in the most efficient manner for the first three years of its existence. (This periodical has continued till the present day, under the successive titles of "The Missionary Magazine," "The Christian Herald," and "The Scottish Congregational Magazine." It has, for nearly the last forty years, been the recognized organ of the Congregational Churches of Scotland.) Exertions of a missionary kind were also made in different parts of Scotland, where a necessity for such appeared.

          Out of these efforts ultimately arose the secession of Messrs. Ewing and Innes from the National Church; for, feeling themselves hampered in their efforts among their countrymen by the restrictions with an establishment necessarily imposes, they were led-from this, as well as from other considerations of a conscientious kind—to resign their respective charges, and occupy themselves in preaching the gospel without being connected with any religious denomination whatever. They very soon, however, adopted the principles of Independency, or Congregationalism; after which Mr. Ewing removed to Glasgow, where he still remains as the pastor of a large and influential Congregational church.

          In connection with his pastoral duties, Mr. Ewing has, for many years, sustained the office of divinity Professor to the denomination with which he is connected. In this office he is associated with Dr. Wardlaw, the well-known author of Lectures on the Socinian Controversy, and other valuable theological works. The services of both these distinguished men are perfectly gratuitous, and are rendered for six months in the year.

          Mr. Ewing, though at present a widower, has been three times married. His first wife was the sister of his friend, Mr. Innes; but neither she nor his second wife, whose maiden name was Jamieson, were long spared after their marriage. His last wife, who was a daughter of the late Sir John Maxwell of Pollock, Bart., died a few years ago, in consequence of a melancholy accident experienced by the overturning of their carriage, while she, with her husband and a party of friends, were visiting the scenery on the banks of the Clyde, near Lanark. A singularly interesting memoir has been given to the public by her husband. He has one child—a daughter—by his second marriage, who is now the wife of Rev. Dr. Matheson of Durham.

          Mr. Ewing has appeared frequently before the public as an author. His principle works are, Essays to the Jews, Lond., 1809An Essay on Baptism, 2d edit. Glasg., 1824—A Greek Grammar, and Greek and English Lexicon, published first in 1801; again in 1812; and again, in a very enlarged form, in 1827. These, and all his other writings, are marked by extensive and accurate learning, ingenuity of argument, and, where the subject is such as to admit it, by great vigor and eloquence of composition. They have proved of eminent service to the cause of sound and literate theology.

          In private lives Mr. Ewing is distinguished by that pervading courteousness and cheerfulness which form such important ingredients in the character of the perfect gentleman. In his younger days his countenance is said to have been very handsome; and even now, in his 70th year, it is highly prepossessing. Kay's portrait was taken while he was minister of Lady Glenorchy's Chapel.

-This sketch was written in 1837. Greville Ewing died four years later, August 2, 1841, at age 74.
-A Series of Original Portraits and Caricature Etchings by the late John Kay, Minature Painter, Edinburgh with Biographical Sketches and Illustrative Anecdotes, New Edition Vol. 1 CLXX (170), Edinburgh: Adam and Charles Black MDCCCLXXVII (1877)

Lecture On The Life Of Greville Ewing

79th Faulkner Bible Lectureship, October 23, 2023

The Restoration in Scotland, and the Role of Greville Ewing

Speaker: Scott Harp


          Once again Faulkner University has championed the need to recall our history. For a good number of years now, the Lectureship committee has seen fit to give a slot of the program devoted to our past. You have honored the Friends of the Restoration group by hearing our suggestions each year and allowing us to give input into this program, and we thank you.

          It is a pleasure for me to stand before you today to share some of the research I’ve discovered in the present sense of Restoration. The Bible is God’s book on restoration. Its teachings and principles handled accurately are what has led to the success of the American Restoration Movement. As long as those principles are held steadfast, we as a people can retain our identity as the church you read about in the New Testament.

          With that in mind we look back in part to what got us here. When this nation was its infancy, people like Barton W. Stone of Kentucky and Alexander Campbell of what is now West Virginia stood as giants crying for a return to the Bible for authority in all practices of religion. These and others were products of what we call the Second Great Awakening in American History. In the years leading up to the turn of the 19th century, religious fervor in America was at best stagnant. The theology of John Calvin seemed to rule the day. His teaching that men were totally depraved, all bearing the sin of Adam, were cursed to a Devil’s hell, lest God, who pre-determined before time those few whom he would save, might awaken them through some sort of Spirit driven religious experience. Yet the experiences seemed few and far between.

          The feeling of spiritual depression being felt in America was shared across the waters in the British Isles. Religion was stale in England, Ireland & Scotland. The church of Scotland, or Presbyterians, were Calvinists to the chore; their founder, John Knox, being a student of John Calvin. Their Westminster Confession of Faith was the blood pump that gave life to the denomination. Yet, it served to be a choking chain around the necks of its preachers to the point that spiritual fervor was at a standstill. Elevated above the Bible, preachers were given the solemn charge at their ordinations to be committed to the Confession of Faith, to preach it, to teach it, and through it fulfill their ministry. As a result, standard orthodoxy did not lend itself to any sense of evangelistic fervor. Out of it, any sense of evangelism was deemed unnecessary. And why not? If man could have no faith unless quickened by the Spirit of God, it was pointless to appeal to man to search for God on his own.

1728 - John Glas

          In 1728, an indigenous movement in Tealing, Scotland was led by John Glas, a Presbyterian minister who found himself preaching “too much Bible,” if that’s possible, instead of the prime directive of the church, which was to preach the Westminster Confession of Faith. “He formed churches in most of the large towns in Scotland, where his followers were called Glasites.”1 (1 Robert Richardson, Memoirs of Alexander Campbell, v.1, Bethany: Robert Richardson, c.1897, p. 70.) Glas’ son-in-law, Robert Sandeman, in 1755 further established their Independent views when releasing a volume entitled “Letters on Theron and Aspasio,” a response to book written by Englishman, James Hervey. Hervey’s work, called Theron and Aspasio, was a restatement of the principles of Calvinism. Sandeman’s work was a response to Hervey where he expressed the right of each person to choose faith without divine force.

          1. The Glasites advocated the weekly observance of the Lord’s Supper; 2. love-feasts; 3. weekly contributions for the poor; 4. mutual exhortation of members; 5. plurality of elders in a church; conditional community of goods, etc. He also approved of theatres and public and private diversions, when not connected with circumstances really sinful.”2 (2 Ibid., p. 71.) They were stern in their discipline, which lent itself to rejection by later Reformers.

1730s-1740s – 1st Great Awakening

          In the 1730s and 40s, men like George Whitefield in England and Jonathan Edwards & Gilbert Tennent in the American colonies began crying for revival, and what might be called the 1st Great Awakening was the result in all English-speaking parts of the Commonwealth. Out of this movement was the Evangelical Movement.

Enter Greville Ewing.

1767, April 27 – Birth of Greville Ewing

          Greville Ewing was born April 27, 1767, in the parish of Old Greyfriars, Edinburgh, Scotland. He grew up just SW of Edinburgh Castle, between the Royal Mile and Edinburgh University. The family attended the Greyfriars Kirk, essentially the college church, which was as mainstream as any congregation of the church of Scotland could be. Two preachers preached there. One was died-in-the wool Calvinist, and the other was evangelical.

          When Greville was six years of age, his mother died. Shortly thereafter, his father remarried. The new Mrs. Ewing was more than stepmother to Greville and his siblings; she was a strong spiritual influencer as well. She had been converted through the George Whitefield’s Evangelical or “Tabernacle” Movement.

1772 – Lady Glenorchy’s (pron. Glen-or-kay’s) Chapel

          Through his step-mother’s influence, the family soon left Greyfriers church and began attending Lady Glenorchy’s Chapel. Located in what was called Edinburgh’s new city, Lady Glenorchy’s was considered a parish church among the Presbyterians. It was not considered a church with any ruling power, like the orthodox churches. Greyfriers was a ruling church. There is a Wikipedia article on Lady Glenorchy. She was a viscountess and had set up the church to be primarily Presbyterian in 1772. However, the church was more ecumenical in that there was a proviso there that allowed Presbyterian, Episcopalian (church of England) and Methodist ministers to preach there.3 (3 https://en.wikipedia.org/wiki/Willielma_Campbell) This lent itself to be less tied to high church policy, and more to the Scriptures. An example of this would be that in November 1782, young Greville, at the age of fifteen, was able to attend the partaking of the Lord’s Supper for the first time. At that time, the church of Scotland partook of it twice a year. It was around this time when Lady Glenorchy’s began partaking it six times a year.4 (4 J. J. Matheson, Memoir of Greville Ewing, 1843, p.10,11.) Perhaps this is the earliest indication of influence of Greville Ewing’s leanings toward questioning the orthodoxy of the church of his youth.

          Greville was the youngest of eight children. His father, Alexander, was a teacher of mathematics in Edinburgh. The eldest son, Alexander, Jr., was ordained a preacher in the Church of England and lived sometime as rector of Pembroke in Bermuda. His sister, Jacobina, was married to a clergyman in the church of England. Yet, his father envisioned that Greville would learn a trade, and was enrolled as an apprentice to a seal-engraver, a position or career he never enjoyed or saw himself doing. Completing the apprenticeship in 1786, he desired greatly to enter the ministry, much to his father’s disapproval. When he completed his education in 1792, he was ordained by the presbytery of the church of Scotland and given the preaching position at Cambusnethan, North Lanarkshire, in southern Scotland. However, he was not there long before being invited to become the associate minister of Lady Glenorchy’s Chapel in Edinburgh.

          He preached his first sermon there November 25, 1792, but began officially January 6th of the following year.5 (5 Ibid. p.23-24.) His lesson text that day was from 1 Timothy 1:15 – “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.”

          A doctor Dr. T. S. Jones was the main preacher for the church, and Greville’s work was that of rotating the preaching. Church policy ordained only morning assemblies. But Lady Glenorchy’s chapel had an afternoon worship. Also, young Greville was invited by other churches in the region to come and fill in as well.

          Nearly immediately into his new pastorate the subject of missions became an issue. Remember that the orthodox Scottish church saw no need for evangelism. God called the sinners he intended to save. Yet, there were many in the highways and byways who needed the gospel. The poor and the ignorant were essentially discarded, and never given consideration. Other religious groups were beginning missionary programs.

1792 - Societies begin with the Baptists

          The Baptists had begun a Missionary Society beginning in 1792.

1794 – December – Evangelical Magazine

          In December 1794, Greville Ewing submitted an article to the newly founded Evangelical Magazine comparing Calvinism to Arminianism.6 (Ibid. p.56) He connected with this paper as a trustee until 1840, about a year before his death.

1795 – 1796 - London Missionary Society

          In 1795, the London Missionary Society began. In the Fall of that year Greville went to Stirling to visit his brother-in-law, William Innes. Innes was also a Presbyterian minister, and very interested in promoting missions as well. While there the two took the opportunity to visit Airthrey Castle, the home of the Haldanes, Robert & James. Older brother Robert was keenly interested in the subject of missions, and very quickly a relationship between Ewing and Haldane deepened. A plan was set in place for missions to expand through a Society called The Society for Propagating Christian Knowledge, in the spring of 1796.

          The year of 1796 was filled with activity. Educational programs, called Saturday Schools began to be planted by the Haldanes. In March, the Edinburgh Missionary Society, later known as the Scottish Missionary Society was formed. Greville Ewing serves as secretary for a time. Glasgow soon followed with one of its own.

          By July, Greville was chief editor of a new paper called, The Missionary Magazine and edited it for three years.

          Sometime in the fall, Robert Haldane visited with him to ask his interest in moving to Bengal to become a missionary. Haldane intended to sell his castle, liquidate his holdings, and finance the trip. Ewing determined to do so and began making his plans to go.


          While awaiting approval by the East India Company to make his move to India, Ewing, the Haldanes, and several other preachers in Edinburgh started another society at the end of the 1797 called, The Society For Propagating The Gospel At Home. The first sentence in the announcement to the public was that the Society “shall be composed of persons of every denomination, holding unity of faith in the leading doctrines of Christianity.”7 (7 Ibid. p.161). This was not an effort to start a new church, but to rally support among able preachers and teachers to take the gospel to places and people who were not being taught it. Of course, this led to further criticism from the Established church leaders.8 (8 Ibid. p.159). The following Sunday, December 24th, 1797, Ewing preached a sermon at Lady Glenorchy’s from Proverbs 1:20-21 – “Wisdom cries aloud in the street, in the markets she raises her voice; 21 at the head of the noisy streets she cries out; at the entrance of the city gates she speaks.” (ESV)9 (Ibid., p.139ff) He used this as a springboard to promoting evangelism in the “highways and byways” to teach the gospel to the lost. This sermon caused quite a stir, raising the proverbial “eyebrow” of the orthodox church concerning his determination.

          When application to the East India Company failed, in the March of 1798, Ewing and the Haldanes proceeded in plans to preach throughout Scotland instead through their newly formed society for propagating the gospel at home. Lay preachers were commissioned as well to preach in the Society. Many of these were highly pious businessmen who had not been to seminary or been educated through orthodox channels. Again, for clarification, this society was not a new church. A new church was not intended. Ewing and the other preachers maintained their relationships with their home churches. However, the General Assembly of the Church of Scotland grew more and more resentful of this effort. That summer (1798) they passed a law saying that no presbytery could ordain a minister who had not first been educated at a university. This led to further division in the church, and especially in the mind of GE.10 (10 Ibid. p.170). Ewing was at a point where he had to decide to stay at Lady Glenorchy’s and the Presbyterians or depart. The latter became his course.

          On December 1st, GE sent a letter to the Rev. the Moderator of the Presbytery of Edinburgh. Edinburgh, 1st December, 1798. “Rev. Sir, I beg you will have the goodness to inform the Presbytery of Edinburgh, at their next meeting, that I think it my duty to decline being considered, any longer, a minister of the Church of Scotland. I do, therefore, hereby resign my charge as one of the ministers of Lady Glenorchy’s Chapel, and request that the Presbytery may be pleased to sustain this my resignation, I am, with respect, Rev. Sir, Your obedient servant, GREVILLE EWING.”11 (11Ibid. p.177).

          Just as a little side, as long as we are speaking of these missionary societies, in October of 1798, another Society was formed in northern Ireland, called the Evangelical Society of Ulster. Among its founding members was a young 35 years old minister, Thomas Campbell of Rich Hill.12 (12 Eva Jean Wrather, “Alexander Campbell, Adventurer In Freedom, A Literary Biography, Fort Worth: TCU Press, 2005. Volume 1, pgs. 53, 88.) Like the Haldane & Ewing group in Scotland, this organization was meant to be a non-sectarian group of ministers interested in the propagation of the simple gospel of Christ. Campbell led in the group until sometime in the summer of 1799 when the Presbyterian Synod of Ulster in Belfast officially told him he had to disconnect himself. His submission to the synod, no doubt, didn’t set well with him. We would conclude that when he organized the Christian Association of Washington 10 years later, August of 1809, much of his connection with the Haldane/Ewing based ideals were included.

          There was an independent church group was established in Rich Hill while Thomas pastored at the Ahorey Presbyterian church. These independents were somewhat different from the Glasite & Sandamanian groups in that they were less severe with church discipline, and more in line with Ewing & the Haldanes. “They attended weekly to the Lord’s Supper, contributions, etc., but were opposed to going to theatres or such places of public amusements; to the doctrine of community of goods; feet-washing, etc., as advocated by Sandeman.”13 (13 Robert Richardson, Memoirs of Alexander Campbell, v.1, Bethany: Robert Richardson, c.1897, p. 71.). Their meetings were generally held in the evenings. As the church of Scotland was strict on morning church attendance, they did offer a privilege of “occasional hearing” that allowed their pastors and members to attend denominational meetings when they did not meet. So, Thomas would occasionally attend the evening sessions at the Independent church. As he was a respected leader in the community, his presence was noticed and appreciated. He was fondly referred to as “Nicodemus,” for attending only at night.14 (14 Ibid. p.60.). But it was at these meetings that he and Alexander would have been able to hear men like Alexander Carson, an Irish Presbyterian that became Baptist in 1804; the English preacher, Rowland Hill, and even James A. Haldane, himself. Another was well known Irish pastor John Walker, who had been a teacher at Trinity College in Dublin, but left his position there and his religious ties to preach only the Bible in 1804. Though we are not aware if Greville Ewing came through Rich Hill are not, we are sure this exposure to Independence contributed to the independent concepts we see take place in the Campbells when they reached America.


          Back to Greville Ewing. Upon his departure from the Presbyterians, Mr. Ewing entered with full force into the Society for the Propagating the Gospel At Home. Upon leaving the Presbyterians in December, 1798, he devoted the rest of the month conducting a preaching tour of northern Scotland. He preached in barns, in meadows, and anywhere a gathering could assemble.

          At the beginning of 1799, Mr. Ewing was back in Edinburgh where he began a seminary for training preachers. There were 24 students from all the divisions of the Presbyterians. The purpose was to prepare young men to go into the field to preach with no connection to a denomination. Ewing’s plan of teaching was simply “to make the Bible its own interpreter, by comparing one part to another.”15 (15 J. J. Matheson, Memoir of Greville Ewing, 1843, p.10,11, p.196.). He and all the students received a stipend from Mr. Robert Haldane.16 (16 Ibid., p.194.).

          Speaking of educational opportunities, Robert Haldane had already been educating the common man through Saturday Schools. Children attended these schools as well where they were taught to read and write using the Bible as a school text. By the end of 1797, Mr. Ewing reported there were 34 such schools in operation in Scotland.17 (17 Ibid., pgs. 138.).

          Keep in mind, 1799 was the year when revival was to begin in southern Kentucky, under the preaching of another Presbyterian preacher by the name of James McGrady. Meanwhile, back in Scotland, completely unknown to people in the then western throws of the New World, Mr. Ewing found himself without a church. He had been thinking through, and studying how a church completely by the Bible might be organized.

          Robert Haldane had rented the building next door to Lady Glenorchy’s, the previous summer to Mr. Ewing’s departure from the Presbyterians. This building was known in Edinburgh as the location of the circus. It was a large auditorium with a big circle in the middle. The seating capacity was above 2500.18 (18 The Lives Of Robert Haldane of Airthrey, and Of His Brother, James Alexander Haldane, Esq., by Alexander Haldane, first printed in 1852, c.9, p.218-219.). The last Sunday in January, 1799, Mr. Ewing was the featured speaker.

          Greville Ewing was the chief architect in drawing the plans for a new independent church. He had been studying the Bible and the early Christian church and how it was organized, its terms of admission, and its worship. He and six others, including the two Haldane brothers determined to meet weekly for preaching assemblies. About 310 in number agreed to organize themselves entirely upon the Scriptures alone. The newly formed independent church was to be Congregational, self-governed. It was to be evangelistic in nature. One of Ewing’s initial efforts was to institute weekly observance of the Lord’s Supper. That part didn’t become a reality until 1802. James A. Haldane was ordained as its first full-time minister. Ewing preached occasionally, but he saw his main work as that of educator.

          In fact, the Haldanes offered Ewing the opportunity to pastor his own independent church in Glasgow to which he began making plans. On June 2nd he preached his last sermon in the circus, or “tabernacle” as it was called. The next day he moved to Glasgow. Robert Haldane arranged for a location on Jamaica Street to house the new Tabernacle at Glasgow. On July 28th Greville Ewing preached to above 3000 where his biographer states, “His mindset in starting the church was, ‘Without issuing any thing in the form of creed, confession of faith, formula, or church rules, he exhibited the Bible, as the only rule of faith and practice, to which reference should be made, for government in every duty. He never contemplated making men Independents, but as being made Christians, by the washing of regeneration, and renewing of the Holy Spirit.’”19 (19  J. J. Matheson, Memoir of Greville Ewing, 1843, p.230.).

          With his move to Glasgow, the theological school with its students moved as well, still under the financial support and direction of the Haldanes. In fact, the seminary was moved around over the next several years to different locations under other preachers, much to Ewing’s disappointment, and may have been the first nail in the coffin of his relationship with the Haldanes. But that was still several years away.

1800-1809 – The Publications – leading to division

          Over the next few years, the congregational movement continued to grow. By the end of 1804, there were 24 congregations throughout Scotland.20 (20 Ibid. p.307.) Over the next three years tensions in the movement began increasing when several pamphlets and volumes appeared on the subject of Church organization/church government. It’s good to recall that these people were struggling to unshackle themselves from the divisiveness of denominationalism.

          Dr. William Innes, Greville Ewing’s brother-in-law and independent preacher in Stirling, Scotland published, "Reasons for separating from the Church of Scotland, in a Series of Letters, chiefly addressed to his Christian Friends in that Establishment.”21 (21 Ibid. p.356.). Greville Ewing was placed front and center, being quoted heavily in the document.

          So, in 1805, Mr. Ewing released “A Vindication of Presbyterian Church Government,” where he goes into greater detail and explanations of Innes’ “reasons” especially as it had to do with statements made about himself.

          Also, Mr. James Haldane released a work in 1805 called, “Views of the Social Worship of the first Churches,” which quickly enjoyed two printings. But, one of the biggest challenges to unity among the independents came from an independent by the name of William Ballentine. He produced a work in 1805 called, “Treatise of the Elder’s Office,” where he insisted that the Bible teaches there should be a multiplicity of elders in each congregation. And, that these should come from among members, who volunteered, members who had no “formal education,” to participate in worship. This practice was called, “mutual exhortation.”

          Then in 1807, Mr. Ewing published a book entitled, “An Attempt towards a Statement of the Doctrine of Scripture on some Disputed Points, respecting the Constitution, Government, Worship, and Discipline of the Church of Christ.” It was written in response to James Haldane’s work on Social Worship. Haldane had set standards for church government, elders in every congregation of the working class, etc. It caused a good bit of disturbance. GE wrote his book in response to Haldane’s work being ever so careful as to not even use Haldane’s name in the process.22 (22 Ibid. p.330,345.). Of course, the Haldanes and others could read between the lines.

          Division took place in April of 1809. A few reasons could be cited. One, non-ordained members were serving in worship at the Edinburgh church; 2. Another was the subject of “pedo” or infant baptism which became a point of controversy in March of 1808 when James A. Haldane stated in the Edinburgh Tabernacle that from his studies of the Scriptures he could no longer baptize infants. Further strain came about when he was immersed himself the following month. This served to divide the independent work at Edinburgh. As Mr. Ewing held firm to his pedo-baptism teaching, he came to Edinburgh and preached for those who left Haldane’s tabernacle group. In essence, he “bit the hand that fed him.”

          A third thing that contributed to division was when Mr. Robert Haldane began renting seats in the various tabernacles. That may sound a little odd to us, and it did as well to Ewing. But, by the fall of 1808, the Haldanes had spent over £60,000 (That’s over 1.8 million in today’s US dollars) to support ministers, pay rent on tabernacles, operate their seminaries, Saturday schools, and produced thousands of tracks. It was even a major point of contention to Greville Ewing, even when it was explained that the rent of the seats was used to “support the preachers and the seminaries.”23 (23 Richardson, Robert, Memoirs of Alexander Campbell, v.1, Bethany: Robert Richardson, c.1897, p. 174.). Mr. Ewing was paid by the Haldanes £200 per year with the promise that if the income from seat rentals did not come in, they would pay the remainder for his work in the seminary.

          The Ewings were noted for their several and often dinner parties where students were invited in for a meal and discussion. Alexander was invited to several of these evenings where he met both Robert & James Haldane, Dr. Robert Wardlaw, and others.

          In November of 1808 a young man from Ireland knocked on Mr. Ewing’s door having just endured with his mother and siblings a shipwreck off the coast of Scotland. His name: Alexander Campbell.

          Campbell’s biographer, Robert Richardson went into a good bit of explanation about the background of the Congregational Movement undertaken by Mr. Ewing and the Haldanes. Its well worth your time to go back and read that explanation. For our discussion it is worthwhile to note that Richardson’s resources were somewhat scant as to the details of Campbell’s numerous interactions with Ewing over the course of the year he was in Glasgow attending the university his father had attended years before. We know that Mr. Ewing helped Alexander, his mother, and siblings locate a place to live. He assisted in making introductions as well as matriculation into the university.

          At one point, Richardson pondered over whether the subject of pedo-baptism ever entered the discussion between Alexander and Ewing, but suggested it probably was not much of a concern since baptismal mode was not a stipulation for membership as it later was discovered by Campbell in his own search. However, he did recall Ewing’s frustration over the Haldane’s handling of the finances, and Alexander thought Ewing was in the wrong in how he conducted himself. Undoubtedly, during the winter of 1811-1812 when A.C. was conducting his own Bible-wide study of baptism he would have reflected on Ewing’s persistence in holding to the pedo-baptism model.

          Reference: David Warren’s speech in March 2014 - Greville Ewing and Alexander Campbell – 70th Annual Lectureship – Warren’s speech dealt more heavily on the subject of baptism, and stands on its own merit. Whereas this speech focuses more on the Congregational movement.

Last Years

          In the years that followed his 1809 departure from involvement with the Haldanes and the Independents, Ewing continued to promote education and missions. The facility at Jamaica Street was closed to Ewing. So, nearly the whole congregation helped to establish another location where he preached regularly for the next twenty-five years. He and fellow preacher, Ralph Wardlaw (1779-1853) conducted a seminary together for many of those years.

          He was married three times over the course of his life. Ann Innes (1776-1795); Janet Jamieson (1778-1801). They had one daughter, Janet Jamieson Ewing Matheson, who in 1847 wrote the Memoirs of Greville Ewing. And a third wife, Barbara Maxwell (1773-1828) who died suddenly in when their carriage overturned and all including Greville were jettisoned down a steep hill. Barbara was the hostess of the Carlton Place home when Alexander Campbell visited many times during his year in Glasgow in 1808.

          Robert Richardson recalling Campbell’s departure for America in July 1809 wrote, “At length, on the 31st of July, with much regret, he took leave of his many warm friends at Glasgow, whose memory he continued to cherish through life, especially that of Mr. and Mrs. Ewing, with whom he was most intimate. He regarded Mrs. Ewing as a very pious and excellent Christian lady, and in after years often spoke with much sympathy of the sad accident by which, in 1828, she was suddenly deprived of life.”24 (24 Ibid. pp.194-195.) In a footnote on pages 194 & 195 of v. 1, Richardson went into more detail on the nature of the accident.

Publications of Greville Ewing

          Beginning on pages 671 of the Memoir of Greville Ewing, Mrs. Matheson lists 28 volumes, tracts, sermons and papers that were published. Other than those mentioned here, the most impactful of his works was in 1801, The Rudiments of the Greek Language shortly illustrated; and a Compendious Lexicon. In 1812, it was expanded into a second edition called, A Greek Grammar and Greek and English Lexicon, Greatly Enlarged. A third edition appeared in 1827.

          In later years, Greville Ewing lost his vision, but continued to assist in his Nile Street congregational church. Ewing passed away, August 2, 1841. A funeral was preached in the Eastwood Parish church in Pollockshaws by Dr. Ralph Wardlaw on the 8th. Burial followed in the Eastwood Cemetery nearby next to his wife in the Maxwell family plot.

          Greville Ewing was acknowledged in The Lives of Robert & James Haldane as being “the Father of modern Congregationalism in Scotland.”25 (25 The Lives Of Robert Haldane of Airthrey, and Of His Brother, James Alexander Haldane, Esq., by Alexander Haldane, first printed in 1852, c.16, p.355).

Conclusion: My purpose in this study has been multiple in nature, but I’ll list two:

1. It is helpful in many ways to see some of the early influences on Thomas and Alexander Campbell in their efforts at Restoration in the new world. They’re own movement was different to that of Ewing, the Haldanes and others, but the influence was there that gave them the latitude for departure from their denomination in a search that led them to reaffirming New Testament Christianity alone.

2. Another point to looking at this period is to show a distinction ultimately found in the efforts of Thomas and Alexander Campbell to that of their Scottish influence. Whereas the Congregational/Independent movement produced a new church in January, 1799, the Campbells had no interest in a new church. They never started one! This is one of the reasons the Christian Association of Washington was so named. A study of the Declaration & Address shows a new church was never a part of their consideration. Their total desire was to point man to the original New Testament church and its pattern to follow.

Note: This lecture was delivered at Faulkner University Lectures, 2023, in Montgomery, Alabama by Scott Harp.

Chronology of the Life of Greville Ewing


April 27, 1767
GE born in the parish of Old Greyfriars, Edinburgh, the son of Alexander and Jacobina Ewing. He was the youngest of eight children. Mem., p.1,2

When 2 yrs old GE narrowly escaped death as his sisters were completing a walk about town. Within minutes of passing in vicinity of the North Bridge, it fell, killing a good number of people. Mem. p.2 (See Arnot's History of Edinburgh, p. 241, ed. 1816

October 28 1773
Jacobina died after an 18 month illness. She had been married for 22 years to Alexander. – GE was 6 years old. Mem., p.3

At 6 – GE was sent to the High School in Edinburgh to learn Latin – However found it difficult because of “boisterous rudeness” on the part of his schoolmates. Also, he hurt his foot somehow and was confined to the house for 11 months. He was sent for a time to the village of Cramond. Mem., p.4

GE’s eldest brother, Alexander went to the Bermudas for educational purpose. Mem., p.1,9

Summer 1782
GE suffered a severe and dangerous illness. Inflammation of the eyes that led to fever in the brain, nearly died. Mem., p.9

November 1782
Mem. p.10 GE “attended the table of the Lord” for the first time with his parents. He was 15 years old. – Had wanted to do it before, but his parents discouraged it. – It was about this time when a new “innovation” at Lady Glenorchy’s Chapel took place. They determined to partake of the Lord’s supper 6 times per year, not like the single annual partaking of the Church of Scotland.

January 6 1784
GE’s father, Alexander records in his diary that he partook of the Lord’s Supper for the first time without fast the previous day and subsequent Monday meeting, a previous regular practice of the church. Mem. p.11

September 1786
GE completes an internship under a seal-engraver. However his heart was for the ministry, though he hid this from his father. For the next 18 months he saved his money for ministerial studies, books, etc. Mem. p.13

October 1787
GE announced to his father the intentions of entering the classes at the university of Edinburgh for the winter quarter in view of the ministry. Father disapproves, but pays for his attendance, and later recants his initial disapproval. – His eldest brother returns to Scotland around this time for ordination into the church as minister. Mem., p.14

May 1788
GE entered the home of James Lockhart, Esq. of Cambusnethan, as a tutor to his son. From this he would school in the winter and work as tutor in the countryside during the remainder of the year. Mem., p.16

May 1788
In a letter to his daughter, dated 27th Sept. 1841, a school friend, Rev. Robert Lorimer, wrote that her father as a student was very pious. He even learned Hebrew, though it was “not then much studied.” Became proficient enough that he read the Hebrew Scriptures daily. He was also a good debater – quick in response, but never severe. Mem., p.18

Finished University – returned to tutoring at Cambusnethan. Mem. p.21

Sept. 25th 1792
Ordained in the Presbytery of Hamilton as a minister in the Church of Scotland. Mem., p.21

Sept. 30 1792
He preached his first sermon as an ordained minister in the parish church in East Kilbride. Mem. p.21

Nov. 25th 1792
Preaches at his home church in the afternoon on Isaiah 8:13. Also preached the following Sunday to a capacity crowd. (The old chapel held 2000).  The next day the church formally invited him to become the assistant minister to Dr. Jones at Lady Glenorchy’s Chapel in Edinburgh. Mem. p.23

December 1792
See fn, that before departing Glasgow, GE preached one Sunday in Glasgow Cathedral, according to Rev. Robert Balfour, D.D. of Glasgow. Mem. p.43

Jan. 6. 1793
Settling in his home of Edinburgh, GE begins preaching as an assistant to Dr. Jones the minister of the church at Lady Glenorchy’s Chapel. Preaches on 1 Timothy 1:15 Mem. p.24

October 17 1793
Ordained by the presbytery at Edinburgh as Second Minister in Lady Glenorchy’s Chapel. Mem. p.24,25

October 20 1793
The first Sunday after ordination – Dr. Jones preached in the morning, charging his young protégé to the ministry, and in the afternoon, GE preached on 2 Cor. 5:20. Mem. p.25-27

Spring 1794
GE made his first trip into England – 7 weeks to visit a sister in Feliskirk, Yorkshire, a brother in London, and a trip to Bristol. – Lasted 7 weeks. Believed that he met Rev. John Newton, the writer of the song, Amazing Grace, and Glorious Things Of Thee Are Spoken, while on this trip. Mem., p.56

Nov. 13 1794
GE married Anne Innes, the daughter of Rev. James Innes, minister of the parish of Gifford. Her brother Rev. William Innes traveled with him on his trip to England earlier that year. Mem., p.57

December 8 1794
Writes a letter to the editors of the Evangelical Magazine under the signature, Onesimus, thanking them for inserting an article he had previously submitted comparing Calvinism and Arminianism. It appeared in the previous month’s edition of the magazine.  (Later, GE became a trustee for the Evangelical Magazine, p.56) Mem., p.54f

July 24 1795
GE and Anne visit his father’s sister in Ft. George. After four days they return to Edinburgh because of her sickness. Mem., p.57f

July 28 1795
Return home where she was sick until she died. Mem., p.58

August 23 1795
Death of Anne Innes Ewing, in the middle of her 20th year, and only married for nine months. “Obtained” a plot in the West churchyard (St. Cuthberts Churchyard today, p.63). GE wrote about it in a letter on Sept. 8, 1795. (Note GPS Location of grave = D.d 55.949719,-3.205696) Mem., p.59

Fall 1795
GE goes to Sterling, visiting Airthrie Castle, the home of Robert Haldane. Meets the Haldanes for the first time. He is with his brother-in-law, Mr. William Innes. Mem., p.90f

GE was a member of The Society for Propagating Christian Knowledge – spoke a lesson to encourage its growth. Mem., p.124

March 1796
The Edinburgh Missionary Society, later known as the Scottish Missionary Society was formed. About six months previous the London Missionary Society was formed. GE was appointed as its first Secretary. Mem., p.71f

April 6 1796
First meeting of the EMS held in Mr. Hall’s church, Rose Street Church.  Various denominations involved for the purpose of raising awareness of Jesus in foreign lands. Mr. Hall prayed and read Psalm 67, then GE read Isaiah 63 and prayed. Then Dr. Johnson read Psalm 72 and prayed. They agreed to meet monthly. Mem., p.74

May 27 1796
GE, being the Secretary of the EMS, wrote a circular addressed to all ministers, as well as many private Christians in Scotland. At the General Assembly of the church of Scotland it was discussed. Some rejected the concepts. It ultimately let to a splintering within the church of some Missionary and some anti-missionary. The General Assembly put the movement down by a vote of 58 to 44. The 44 were allowed to pursue the evangelical movement, but not with the backing of the church. Mem., p.75

July 1796
GE began editing The Missionary Magazine, from Edinburgh. The preface introduced, “The Missionary Magazine: a Periodical Monthly Publication, intended as a Repository of Discussion, and Intelligence respecting the Progress of the Gospel throughout the World.” The periodical was not owned by or produced by any missionary society. See pages 83ff for more about its purpose. Proceeds of the paper were to be used to support missions. It was meant to be an entirely unsectarian paper, reporting any effort to evangelize among the heathen around the world, the simple gospel. GE signed his writings as Philalethes (p.87)
The first 13 issues enjoyed a circulation of 5000 to 6000 copies of each issue sold. (p.126fn). Mem., p.81f

November? 1796
Robert Haldane and William Innes (preacher in Sterling  also GE’s brother-in-law), visited GE in his Edinburgh home in Rose Court where they unfolded a plan to move to India for the purpose of evangelizing. Haldane committed to selling Airthrie Castle to fund the plan. / GE takes a trip to London to enquire to the East India Company permission to go preach in Bengal, India. Mem., p.92

Nov. 13 1796
A letter was written by T.S. Jones, minister of Lady Glenorchy’s Chapel, to GE in London, requesting, on behalf of the church trustees, that he abandon his plan to go to the East Indies and return to Edinburgh to continue his work there. Mem., p.93f

December 1796
Presents a request to the Court of Directors of the East India Company for consideration of GE’s wish to go to India. Mem., p.96

A list of GE’s published works includes 1797. A Defense of Missions from Christian Societies to the Heathen World. A Sermon preached before the Edinburgh Missionary Society. Edinburgh. Mem., p.671

February 1797
By February, writings in The Missionary Magazine had increased the number willing to go the Bengal from the original number of 4 to about 30. Mem., p.107

July 1797
GE reports in Missionary Magazine of a three month mission to northern Scotland for the purpose of giving rise to the sense of spiritual awareness among Scottish people. Included in the group was James Haldane, Joseph Rate, John Aikman, Mem., p.132

Sept. 22, Fri. 1797
Meeting of Edinburgh Missionary Society – GE, Secretary, puts for the men, Henry Brunton and Peter Greig as the first two missionaries of the society to go to Foulah country in Africa. – They were to be part of six person group, the rest provided by the London Missionary Society, and Glasgow Missionary Society. Mem., p.110

December 20
GE was a founding member of a new society, “The Society for Propagating The Gospel at Home.”  The first sentence in the announcement to the public was that the Society “shall be composed of persons of every denomination, holding unity of faith in the leading doctrines of Christianity.” (p.161) This led to further criticism from the Established church leaders.Mem., p.159

December 24
GE presents a lesson at Glenorchy’s Chapel on the subject of Itinerate Preaching. Taking his text from Prov. 1:20,21, he defended the need for anyone who would preach the Scriptures to do so, addressing whether such could be done if the person was not trained by the ordered plan of the church, etc. He commended that it needed to be done by anyone and everyone who would allow Scriptures to be their guide, and that if it were not of God, people would not follow it. The sermon, along with notes, etc. was printed under the title, “Defense of Itinerant And Field Preaching (p.155,156) Much of this sermon is placed in the memoirs of GE. GE underwent much criticism for the speech, not for any Scriptural reason, but that a man of his position in the church should know better than preach such ideas as the church needing to be evangelistic. This sermon made him a “marked man” within the church of Scotland. (p.157,8) Mem., p.139f

End of year 1797
Missionary Magazine, GE reported that there were 34 Saturday Schools going, offering religious instruction to children. GE visited some Sunday Schools occasionally near the city of Edinburgh. Mem., p.138f

March 1798
March issued of The Missionary Magazine, GE reasoned the need to accept anyone who preaches the Gospel, if keeping in line with the Scriptures, in particular he was defending the efforts of “The Society for Propagating The Gospel At Home.” Mem., p.163

Spring 1798
The East India Company denies application to GE and his group from going to India in view of not disturbing the religion of the people of India in view of not being disturbed by Protestant Missionaries.  This brought to an end his connection with R. Haldane for a time (p.158) Mem., p.118

June 1798
GE is involved in an accident. Returning from a visit to his brother in London, his carriage overturned, throwing him into a field in the process. It took five or six weeks to mend, but from this accident he had back troubles and occasional flare-ups of lumbago for the rest of his life. It was said that it affected his stance in the pulpit as well, that from then on he stood with a forward lean that caused him to look more earnest in his sermon delivery.Mem., p.166,7

August 26 1798
GE attends an evangelical meeting at Calton Hill led by Rev. Rowland Hill from London. This “Lord’s Day” meeting saw 15,000 to 20,000 in attendance. It shows the evangelical fervor taking place at that time. Mem., p.170

Summer 1798
The General Assembly of the Church of Scotland passed a law saying that no presbytery could ordain a minister who had not first been educated at a university. This led to further division in the church, and especially in the mind of GE. Mem., p.170

Fall 1798
GE began disconnecting from the Church of Scotland in view of participating in some free-congregational churches “tabernacles” being planted by Robert Haldane. Mem., p.171f

November 29 1798
GE preached his last sermon at Lady Glenorchy’s Chapel. The lesson was entitled, “The Duty of Christians To The Civil Government.” It was printed. In the prefix of the pamphlet it stated that it was the last sermon he had the honor of preaching to them. Mem., p.175

December 1 1798
Saturday, GE sends a letter to the Rev. the Moderator of the Presbytery of Edinburgh. Edinburgh, 1st December, 1798. “Rev. Sir, I beg you will have the goodness to inform the Presbytery of Edinburgh, at their next meeting, that I think it my duty to decline being considered, any longer, a minister of the Church of Scotland. I do, therefore, hereby resign my charge as one of the ministers of Lady Glenorchy’s Chapel, and request that the Presbytery may be pleased to sustain this my resignation, I am, with respect, Rev. Sir, Your obedient servant, GREVILLE EWING”
A similar, but more indepth letter is written to the leadership of Lady Glenorchy’s Chapel. Mem., p.177

December 1798
GE departs on the business of the Society for the Propagating the Gospel At Home. Volunteers to do a trip on of evangelism on their behalf. Mem., p.188

Dec. 14 1798
Arrived in Perth at 4pm. Preached the following day in St. Paul’s Chapel. Preaches twice. Mem., p.188

Dec. 16 1798
To Dunkeld. Preached at Auchtergaven at noon. He wrote in his diary that it was the first time he preached in a barn. Mem., p.188

Dec. 18 1798
Preached at Dowally. Preached in a barn again. Mem., p.189

Dec. 19 1798
Preached at Dalpowie, from Jer. 17:9,10. Back through Dunkeld where he preached in a barn from Rom. 5:1,2. Preached again that night from Isaiah 54. The people of the town raised £60 for a building. Mem., p.190

Dec. 20 1798
“A hard frost. Rode, over a very rough road, to Wester mill-town of Clunie, and preached in a barn from Luke 13:5. Distributed a great quantity of tracts. Saw James Haldane and heard him preach. Mem., p.191

Dec. 21 1798
Went to Easter Capeth, preached to a large barn full from John 1:29. Went to Inver at 6pm preached in an inn from Psalm 34:8. Distributed tracts. Mem., p.191

Dec. 22 1798
“Disappointed of a horse. Walked to New Delvin, to a small school house. Overflowed, went outside standing on a chair on the porch preaching to the gathering from Eph. 2:4-6. Preached that night on the way home.Mem., p.192

Dec. 23 1798
Lord’s Day – Thick fog and rain. Went to a barn and preached. Weather lightened in the afternoon and he went into a tent and preached. Mem., p.192

Dec. 25 1798
Back to Edinburgh, preaching the day before in Auchtergaven. Heard a report of a seceder minister protesting this kind of preaching. Mem., p.192

From a list of publications of GE for 1799. The Duty of Christians to Civil Government. A Sermon. Edinburgh. Mem., p.671

From a list of publications of GE for 1799. A Defense of Itinerant and Field-preaching. A Sermon preached before the Society for Gratis Sabbath Schools. Edinburgh. Second edition, Glasgow, 1832. Mem., p.671

January 1799
The first Independent (Congregational) church was established in the Edinburgh Circus with 310 persons expressing interest in joining it. Thirty of them wished to retain their connections with the various denominations they belonged to with the determination to visit when they could. (A History of Congregationalism Independency In Scotland, James Ross, c.1900, p.58)

January 1799
Beginning of the year GE started a seminary in Edinburgh, where he tutored young men in a school setting. There were 24 young men in all, and all received a stipend to attend by Robert Haldane. It was up to GE as to when, where & how it was carried out. It was all a part of his involvement with the Congregational Union of Scotland.  The boys were selected from among all the branches of Presbyterians. (p.195) The purpose was to prepare young men to go into the field to preach with no connection to a denomination. Ewing’s plan of teaching was simply “to make the Bible its own interpreter, by comparing one part to another.” (Mem.p.194ff) (See also The Lives of James and Robert Haldane, p.330ff) Ewing only conducts the seminary for about 15 months - partly at Edinburgh, then at Glasgow with the first class. The second class is conducted at Dundee under Mr. Innes, but terminates and moves back under the care of Mr. Ewing.

January 27 1799
GE preaches for the first time in the Edinburgh Circus. Mem., p.200

February 3 1799
James Haldane is ordained to the pastoral office of the new Congregational Church. (The ordination service lasted five hours). Mem., p.200 (See also for more details on the ordination, A History of Congregationalism Independency In Scotland, James Ross, c.1900, p.62ff)

Spring 1799
GE is involved in the organization of Congregational churches in Edinburgh and other places. In them they were determined to do everything according to the Scriptures. GE is considered the chief architect in drawing out the plan for its church government. Weekly meetings, and even partaking of the Lord’s Supper weekly, which finally began in 1802, after two years of GE’s preaching and teaching on the subject. (p.198) Robert Haldane’s explanation of the Congregational church concept is explained beginning on page 200. Mem., p.197f (Note: In Mem. Appendix P, pages 655-658, GE discusses his views on the administration of the Lord’s Supper. Believed that a pastor only could administer the L.S. based on Acts 20:28). b. (For more info read Memoirs of Alexander Campbell, vol. 1, beg. p.166.)

May 28 1799
The General Assembly of the Church of Scotland ruled that no parish was to allow anyone to preach in their pulpit who was not licensed by a Presbytery and educated at a Scottish University. – This law was not rescinded until May, 1842, at which time it was said to have been the blackest period of the history of the Church of Scotland when this law was enacted. (So, it was a law that was enacted due to the growth and development of the evangelical spirit of the day, along with the schools that were being operated by men such as the Haldanes, GE & others.) Mem., p.203

May 29 1799
The General Assembly of the Church of Scotland ruled that Mr. Greville Ewing be no longer considered a minister of the church; nor allowed to accept a presentation to any parish, or living, in it; and that no Clergyman in this Church employ him in any manner, unless this sentence shall be taken off, by a future General Assembly.” Mem., p.204f

June 2 1799
GE preaches at the Edinburgh Circus. The next day he departs to live in Glasgow to preach at the tabernacle church there. Mem., p.218 With him the transfer of the Edinburgh Seminary to Glasgow.

June 3 1799
General Assembly of Church of Scotland ordered 4000 copies of a Pastoral Letter drawn to mark the efforts of the evangelical movement, in particular, the Society for Propagating the Gospel at Home, encouraging parishioners to avoid it at all cost. All doors of all churches were to be closed to those of the movement. It was sent throughout the country and read in every church. The letter in its entirety appears on pages 207-212, though Ewing’s name is not specifically mentioned. Mem., p.205

June 4 1799
GE publishes a letter in the principal Scottish papers a response to the letter sent by the General Assembly of the Church of Scotland, stating his innocence of their charges, and expressing his determination to preach the pure gospel of Jesus Christ. Mem., p.230f

June 8,9 1799
GE preached at Paisley while the tabernacle in Glasgow was being built. Mem., p.219

June 19 1799
GE preached at Falkirk, then to Stirling where he preached “under the castle.” In the following days to Kinross, Dunfermline, Perth, Dundee, Aberbrothwick, Montrose, Brechin, Laurence-kirk and Stonehaven. Through all the eastern parts of Scotland to Aberdeen on June 29th. Mem., p.219

July 28 1799
Public service begins in the Tabernacle in Glasgow, under the oversight of GE. Over 3000 in attendance the first day, people turned away. Haldane had taken a “riding-house” and changed it over to a tabernacle, located on the west side of Jamaica Street, at the corner of what is now Midland Street. (Only an outer wall still stands, and is seen under the Scottish Rail tracks that cross the top of it). GPS, D.d. 55.857696,-4.25791. During the service, one of the staircases gave way, and the banister broke away. A number of people were injured. (p.225).
“His mindset in starting the church was “Without issuing any thing in the form of creed, confession of faith, formula, or church rules, he exhibited the Bible, as the only rule of faith and practice, to which reference should be made, for government in every duty. He never contemplated making men Independents, but as being made Christians, by the washing of regeneration, and renewing of the Holy Spirit.” p.230
A copy of the regulations of the church on Jamaica Street appear in Appendix L on pages 647-649. Mem., p.224 (Also see, A History of Congregationalism Independency In Scotland, James Ross, c.1900, p.64ff)

October 3 1799
GE was married at Edinburgh to Janet, youngest daughter of Mr. William Jamieson, late of the island of Jamaica. Mem., p.227

December 1799
Fn. GE ceased his editorship of The Missionary Magazine. Mem., p.86

A pamphlet appeared entitled, Lay-Preaching Indefensible on Scripture Principles. By John Robertson (1768-1843). The 98 page book was for the purpose of criticism of the missionary policies of GE and other preachers of his day who were seeking to preach to anyone who would hear. GE responded with a 93 page Pamphlet entitled, Animadversions on some Passages of a Pamphlet, entitled Lay-Preaching Indefensible. In it GE answers the charges that the movement was begun by the Missionary Magazine by listing a great deal of division and divisive things going on in the Church of Scotland that led to the movement. He followed up by saying that it may have been that the major reason for the division, and outreach existing was more aptly described as a result of the grace of God. (p.246). He also wrote publish a response to Robertson’s reply called Remarks on Reply to ditto.
See fuller list of GE’s publications on p.671 Mem., p.240f

November 1800
The first class in the seminary operated by GE completed its term of study. Three students are sent to Ireland by the Missionary Society. The rest were sent to various places around Scotland. (p.249,250) Mem., p.247

December 1800
Birth of his daughter, only child, and writer of his Memoirs, J.J. Matheson. Mem., p.253

After 15 months the seminary closed at Glasgow and moved to Edinburgh. (A History of Congregationalism, James Ross, p. 100)

January 18 1801
Death of GE’s wife, Janet Jamieson Ewing. Died on Sunday morning. The following week he conveyed her body to the family plot in West Churchyard, (St. Cuthbert’s Churchyard today) Edinburgh, (p.258) GPS Location = D.d 55.949719,-3.205696. Mem., p.256

September 1801
GE receives a letter from Rev. John Newton, the song-writer and minister in England, telling him of the loss of his own daughter, and being aware of the loss he suffered earlier in the year. Mem., p.259

GE published 1801. Remarks on a Sermon concerning the Qualifications and Call of Missionaries. Glasgow. See fuller list of GE’s publications on p.671

GE releases a book that he printed on his own entitled, 1802 The Rudiments of the Greek Language shortly Illustrate; and a Compendious Lexicon, for the use of those who wish to make themselves acquainted with the New Testament in the Original." Each student in the second year of the seminary were given copies.
See fuller list of GE’s publications on p.671 Mem., p.274

Summer 1802
GE preached a series of sermons to children in the evenings. Mem., p275

November 15 1802
GE married his third wife, Barbara, the youngest daughter of the late Sir James Maxwell, Bart. Of Pollock. They were married for nearly 26 years (p.279). Her mother had remarried Sr. John Shaw Stewart, Bart. They lived at Ardgowan. So she was living there at the west coast of Scotland at the time. He would go there and preach, as well as the nearby village of Innerkip and preach (p.285). Mem., p.278

A publication of GE this year was 1803. The Ignorance of the Heathen, and the Conduct of God towards them. A Sermon preached before the London Missionary Society. See fuller list of GE’s publications on p.671

Spring 1803
In the spring of 1803 Barbara’s health was such that they had to spend several weeks in Edinburgh for medical advice. Mem., p.286

May 1803
GE attended the anniversary meetings of the Missionary Society in London. He preached then. Mem., p.286

June 1803
GE is involved in the starting of a new association called, Glasgow Religious Tract Society.  This was a program used to distribute small tracts of Bible information among the poor, to “cast the bread upon the waters,” in reaching the lost. Mem., p.286f

Appendix U. gives a history from some notes of the founding of the Albion-Street church in 1803, as being a sister church of the Jamaica Street church, with Dr. Wardlaw being the preacher. Considered a sister congregation. Mem., p.666f


Dr. William Innes, GE's brother-in-law, published his “Reasons for Separating from the Church of Scotland, in a Series of Letters, chiefly addressed to his Christian Friends in that Establishment.” Mem., p.298 (Also, see The Lives of James and Robert Haldane, p.356.)

GE released a publication 1804. A Lecture on part of the Fifteenth Chapter of the Acts of the Apostles. See fuller list of GE’s publications on p.671 Mem., p.671

"About the same time, Mr. Carson, who had left the General Synod of Ulster in Ireland, and whom Mr. James Haldane first met at Coleraine during his tour in Ireland, published a pamphlet containing his reasons for separation" from the Presbyterians, (Memoirs of Alexander Campbell, vol.1, p.179; Also, see The Lives of James and Robert Haldane, p.356.)

The commencement of the British and Foreign Bible Society. Mem., p.287

Death of GE's father, Alexander Ewing. Mem., p.287

End of year 1804
There were 24 Congregational churches in existence in Scotland. Mr. Munro stated that GE was the “chief instrument” that began congregationalism in Scotland. The Eclectic Reviewer cited GE as the founder of the denomination. Mem., p.307

GE released a publication: 1805. An Exposure of some Things contained in “A Vindication of Presbyterian Church Government.” This work is where GE went into greater explanation of some of the things Dr. Innes had written in his "Reasons" pamphlet the year before, especially in the areas where GE had been cited. Mem., p. 298ff. (See fuller list of GE’s publications Mem., p.671)

Mr. James Haldane, in 1805, next produced a volume, which quickly ran through two editions, entitled, “Views of the Social Worship of the first Churches,” &c., “ a work,” says Mr. Orme, “ which contained much important truth, in a spirit with which even the adversaries of his system could scarcely be offended.” (The Lives of James and Robert Haldane, p.356.)

"William Ballantine published his “Treatise on the Elder’s Office,” which brought matters to a crisis, and was the means of producing a widespread division in the new churches. In this treatise he insisted upon a plurality of elders in every church, and upon the great importance of mutual exhortation on the Lord’s Day, as the means of obtaining them." (Memoirs of Alexander Campbell, p.179,180)

Summer 1805
A concerted effort was made to get missionaries in the field, being sent by congregational churches. In August, 1805 GE was part of a commissioning service for two men, Patterson and Henderson. They were go to Copenhagen, and then to India. The ended up being detained in Copenhagen, and spent the next several years evangelizing in northern Europe. Mem., p.321

December 1805
The number of members in Glasgow Tabernacle are 525. Mem., p.348fn

GE produced a book entitled, An Attempt towards a Statement of the Doctrine of Scripture on some Disputed Points, respecting the Constitution, Government, Worship, and Discipline of the Church of Christ. It was written in response to a book that had been produced called Social Worship by James Haldane. In it Haldane had set standards for church government, elders in every congregation of the working class, etc. It caused a good bit of disturbance. GE wrote his book in response to Haldane’s work being ever so careful as to not even use Haldane’s name in the process.
See fuller list of GE’s publications on p.671 Mem., p.330, 345

GE published a book entitled, Memorial on Education for the Ministry of the Gospel. See fuller list of GE’s publications on p.671 Mem., p.335

March 1808
The Tabernacle church in Edinburgh, led by James Haldane, splits over the subject of infant baptism. Haldane had introduced the need for adult baptism, and was himself immersed as an adult. His teaching ultimately gained support from his brother Robert. However, GE still held strongly his comfort in his own (infant) baptism. It caused him to ultimately separate himself from the Haldanian movement the following year. Mem., p.341

Nov. 9 1808
GE begins influencing a young Irish student, Alexander Campbell

GE writes Essays Addressed to Jews, on the Authority, the Scope, and the Consummation of the Law and the Prophets.  2 Vols. Since 1798 efforts had been made to reach out to the Jewish people by the London Missionary Society. He wrote a treatise to support this effort. Mem., p.356

April 28 1809
GE resigns his pastorship of the Tabernacle church in Glasgow. The departure was to take place at the next Whitsunday (May 15, or the end of the quarter). As the church was Haldanian in nature, and financed, it was in keeping with his departure from union with them. He intended to begin preaching in “Trade’s Hall.” (p.347). Mem., p.346

May 2 1809
Five hundred members gather to discuss the departure of GE, and agree to write a letter. Since the end of 1805, 176 additions to then number of 525 members, made the total of 701 members at the time of GE’s departure. Mem., p.348fn

May 15 1809
GE begins preaching in the Albion Street Chapel on Saturday nights at the invitation of Mr. Wardlaw, its pastor. (p.354) On Sundays he preached in Trade’s Hall. – During the last part of May letters pass back an forth between the congregation and GE. In the end, the congregation re-hired GE as their pastor, and the church agrees to leave the tabernacle and begins meeting with him at Trade’s Hall. They proposed to buy some land on Nile Street for the purpose of building there. Mem., p.350

May 25 1809
GE and the church are back together, meeting at Trade’s Hall.  (It had a 1000 seating capacity – p.365) Mem., p.353

GE published: 1809. Facts and Documents respecting the Connexions which have subsisted between Robert Haldane, Esqr., and Greville Ewing. See fuller list of GE’s publications on p.671 Mem., .p.671

June 1809
GE wrote a proposal in view of a new building in which he set out how the church in which he preached was to be organized. Some characteristics of the church were as follows: 1. No money collected or borrowed for a place of worship until a trust-deed by drafted and published; 2. Trustees put in place for the church; 3. The church is maintained by the sole authority of the holy Scriptures in matters of faith and duty; 4. The doctrines of salvation by free grace through the merits of the Savior; 5. The Congregational form of church-government;  6. The practice of weekly communion
7. Infant baptism; 8. The exercise of the pastoral office, by one or more if possible to do the work of God. Mem., p.365,6

June 9 1809
GE writes a note to the trustees of his determination to take half his salary £100, the other half to go toward the paying for the building that would be built. Mem., p.366

May 6 1810
Nile Street Meetinghouse was completed, with seating for 1800 persons, but could hold 2000 at the cost of £5000. Later called West Nile Street. Mem., p.367

June 25 1810
GE begins an Itinerate Preaching Tour. – At Stirling, then on to Gargunnock. He preached at Kippen and Thornhill; at Rousky and Callender; at Doune and Blair  Drummond Moss; then do Drip. He proceeded into Ayrshire and Galloway. Then to Alva, Alloa, and Bannockburn Mem., p.371

March 13 1811
The Glasgow Theological Seminary was announced. GE & Dr. Wardlaw became the tutors. The plan of education was presented: embracing Latin, Greek and Hebrew; logic, natural philosophy, mathematics, general history, and theology. It was to be four year course, or five if necessary. Mem., p.379

October 1811
The seminary begins in Glasgow. – 8 students began, and the number continued as such for a number of years due to funding. (p.381) Mem., p.380

January 1 1812
Second edition of the Greek Grammar and Lexicon was released. Explanations of updated material on p.407. / See fuller list of GE’s publications on p.671

January 1812
In Glasgow the British and Foreign Bible Society was formed. GE promoted it. Mem., p.408

February 1812
GE began preaching evangelistic messages during funerals. This was something that he felt would be a way to turn a sadness into an opportunity. It was the occasion of the funeral of a young preacher he had taught back in 1801,02. Mr. James Hill, pastor of Haddington, had passed, being buried in Edinburgh where GE happened to be at the time. Mem., p.408,9

November 1812
The formation of the Congregational Union in Edinburgh – a union of all the congregational churches in Scotland. There were not less than 55 churches involved initially (p.394) The union was mostly for the purpose of combining efforts and keeping aware of mission work being done throughout the country. Mem., p.392

July 1812
GE was called to Edinburgh due to sickness of his mother. She died after a short time. He was present when she departed. Mem., p.409

August 2 1812
GE stood beside the bed of his mother-in-law’s second husband, Sir John Shaw Stewart who died. Mem., p.410

End of October 1812
GE was thrown from a horse while riding with a friend. He received a “violent contusion” on the same part of his body that had been injured in the accident in 1798. He was confined to bed for nearly a fortnight. Mem., p.410

May 1813
First annual meeting of the Congregational Union in Edinburgh (alternating annually in Glasgow) took place with GE chairing the meeting. In the next 30 years, GE never missed one of these meetings (p.395).Mem., p.394

latter Part of 1813
GE spends the latter part of the year working on a Hymnal.

November 20, 1814
GE published a Hymnal with Rev. George Payne called, New Collection of Hymns for Public and Family Worship. First used at Nile Street Church on 11.20.1814 Mem., p.411

At the first graduation of the first class of the Academy, GE presented a lesson that was printed, The Encouragement Due from Christians to Preachers Of The Gospel. See fuller list of GE’s publications on p.671

May-June 1815
GE traveled on an itinerancy Perth, Dunkeld, Dundee, Montrose, Aberdeen and other places. Finished on June 4th in Inverness. Mem., p.415

October 11 1815
GE turns down £300 per year salary at Niles Street Church due to the money owed on the property. £1500 was still owed on the facility. Mem., p.440

GE began preaching, along with other ministers in the area around Glasgow, in the local Magdalene Asylum. Often when so doing his students would fill in at Nile Street. Mem., p.449

In 1817 there were 35 Sabbath-Schools in Scotland. By 1842 there were 61. Mem., p.451

December 1817
GE traveled with a Mr. McGavon to preach on extensive missionary tour. On 12.11 they were at Perth. Then to Fortingal on the 17th. On the 18th at Killen, they went to the Independent Meetinghouse. They both had finished their sermons when the floor of the upper room they were in gave way. Mem., p.417f

GE published: 1817. Sermon preached on the day of the Funeral of H. R. II. The Princess Charlotte Augusta of Wales. See fuller list of GE’s publications on p.671 Mem., .p.671

Spring 1818
GE went on another itinerate speaking tour. This time through Ayr, Girvan, Barr, Kirkoswald, Maybole, Whitlet-Toll, Monkton and Irvine. Mem., p.421

August 1818
GE goes on another tour, beginning on the 10th. To Dumfries, Castle Douglas, Bridge of Dee, Nun Mill, St. Mary’s Isle, Torr, Innerwell, Kilmarnock, Returned to Glasgow on the 28th, (p.427). Mem., p.421,

GE began preaching from time to time at Bridewell Prison Mem., p.456

Summer 1819
GE journeys north to preach, returning home by the 29th of July (p.438). They were away 45 days. GE preached 51 times, attended 2 prayer meetings and 2 Bible meetings. Mem., p.429

GE published 2 works this year: 1820. The Testimony of God against Massacre and Rapine. A Sermon. & Two Discourses delivered at the Ordination of the Rev. Archibald Jack. See fuller list of GE’s publications on p.671 Mem., p.671

GE was a member of the Glasgow Literary Society. In its fortnightly meetings, the various members read original essays they had written. This year they gave him a special recognition for the years he had contributed. Mem., p.469

End of Year 1821
GE’s daughter J.J. marries the minister of the church in the city of Durham. Mem., p.472

1821 GE published: 1821. The Duty of abstaining from Debt. A Sermon. See fuller list of GE’s publications on p.671 Mem., p.671

Princeton University in the U.S. conferred upon GE the degree of D.D. (Doctor of Divinities). Mem., p.465

GE went on a “short excursion” to Ayrshire to preach six times in five days. This was his only trip for 1822. Mem., p.475

January 8 1823
Alexander, his oldest brother dies in Bermuda. He died of a stroke. Apparently, this was something that was also realized in a short time in the deaths of his sisters and ultimately of GE. In a letter GE attributes his eldest brother’s influence as the driving force of his being in the ministry and the love of literature. Mem., p.7,8, 475

GE releases, An Essay on Baptism; Being an Inquiry Into The Meaning, Form, and Extent of the Administration Of That Ordinance. GE enlarged and republished this book the following year. Also in 1823 he produced 1823. The Sympathy of Christ. A Sermon. See fuller list of GE’s publications on p.671 Mem., p.477

Barbara Ewing, with the assistance of her husband produced a book of sermons by ministers of the Congregational Union of Scotland for the purpose of aiding widows and children of those ministers. The book was entitled, Sermons by Ministers of the Congregational Union of ScotlandMem., p.485

Spring, 1824
The Nile Street church added two new windows on the front of the building. This allowed GE time for an itinerate trip to Ayrshire, Ayr, Girvan, Maybole, Catrine, Mauchline, Galston, Irvine, and Stewarton.Mem., p.488

September 1824
GE and Barbara go to London to raise money for support of the academy as well as pecuniary aid for the Congregational Union. While there he noted in a document that there were 72 churches in the union, 12 of which had regular pastors who could preach in the Gaelic language. His last engagement on the trip was the 31st of October in London. While there he saw his brother. Mem., p.488

GE published: 1824. Address to the Rev. William Orme, on his settlement at Camberwell, London. Third edition. See fuller list of GE’s publications on p.671 Mem., .p.671

January 1825
GE ordains the first minister of the third Congregational Church planted in Glasgow, Mr. Edward Campbell. Mem., p.492

Summer 1825
GE goes to Durham and preaches, also at Hull. Mem., p.478

July 1826
GE itinerates in the Highlands. Mem., p.496

September 1826
GE itinerates in Chester on behalf of the London Missionary Society. Mem., p.497

Fall 1826
The British and Foreign Bible Society produced the Apocrypha and began distributing it. Caused a great amount of strife among its previous supporter. GE tried to give leniency, but was greatly disappointed in its decision to reproduce the Holy Scriptures with the Apocrypha attached. Mem., p.500

January 1827
An unexpected death occurs in the residence of GE. A missionary, Mr. John Urquhart, was ill, and died in the 8th day of his visit, unexpectedly at their Carlton-Place home. Mem., p.504

February 1827
GE releases a third edition of his Greek Grammar & Lexicon. A Greek and English Lexicon: originally a Scripture Lexicon; and now adapted to the Greek
Classics; with a Greek Grammar prefixed. Large 8vo. pp. 1150, in double columns. Duncan: London, 1827. See fuller list of GE’s publications on p.671 Mem., p.506

September 1827
GE and Barbara travel for an itinerate effort to Lanarkshire, and then to Dunham, where their daughter lived. Also to Peebles, Hawick, and Kelso, Mem., p.509

November 15 1827
GE and Barbara celebrate their 25th wedding anniversary. Mem., p.513,4

First Few Months of 1828
GE suffers a common cold that leads to a “long continuance of a cough, and general debility.” Also during the first quarter of the year he lost his eldest sister, his only remaining brother (March 12), and his youngest grandchild in death (April 8). (p.516-518)Mem., p.515

September 10 1828
GE and Barbara, traveling with another couple, the Cathcarts. They were traveling to the Falls of Clyde. The buggy fell down an incline. Barbara was injured, breaking her right leg, bone extruding.  Mem., p.521

September 15 1828
Monday, letter from GE to his daughter, wrote to tell his daughter that her mother died the day before, the 14th. Mem., p.523

September 20 1828
Saturday, the body of Barbara Maxwell Ewing is taken to the church-yard at Eastwood Parish Church (today Eastwood Old Cemetery). According to her dying wish she was buried in the vault belonging to the family of Pollock.  – Soon after GE produced the Memoirs of Barbara Ewing. Mem., p.526

A good friend of GE, Mr. Cowie died. Mem., p.542

GE published: 1829. A Memoir of Barbara Ewing. Two editions. Glasgow. See fuller list of GE’s publications on p.671 Mem., p.671

GE went north for another itinerate mission. To Dundee, Dunnichen, Brechin, Auchtermuchty, and Perth. In the year three friends of GE die: Mr. Orme, Mr. William McGavin, & Mr. Aikman. Mem., p.541

August 7 1831
GE preached the funeral for his youngest sister. Mem., p.544

GE published: 1831. The Nursing Fathers and Mothers of the Children of the Church. A Sermon. See fuller list of GE’s publications on p.671,2 Mem., p.672

GE produced a second edition of his book, Defense of Itinerant and Field-preaching, that had been originally published in 1799. See List of GE’s published works on Mem., p.671, Mem., p.547

GE published: 1832. A Funeral Sermon on William McGavin, Esq. See fuller list of GE’s publications on p.672 Mem., p.671,2

GE visited his daughter in Durham, while her husband, Mr. Matheson, the minister of the congregational church there was serving as a delegate from the Congregational Union of England and Wales to the United States. Mem., p.548

GE’s last published work: 1834. A Sermon preached on the occasion of the Death of Mr. John Aikman. See fuller list of GE’s publications on p.671,672 Mem., p.671,2

GE suffers a mild stroke that left him sightless in his right eye. Mem., p.554,5

GE spends the summer at Cork-Hill. Mem., p.555

May 1836
GE is struck with blindness in his left eye, leaving him blind and unable to study. He could see where to go, and that was the limit. Needed someone to read the Scriptures for him, and then he could preach with relative ease. Mem., p.556,7

March 31 1837
GE and the church at Nile Street invite an Englishman, Rev. John Morell Mackenzie, who was then assistant to Rev. Thomas Durant of Poole, to come and be his associate minister for the church. His loss of sight made it essential to get help. Mem., p.559

April 27 1838
On his 71st birthday, GE preached at the annual gathering of Congregational churches in Dundee. It was his first time to preach at such an occasion after losing his eyesight. The crowds were greatly moved by his presence. Mem., p.561

August 3 1838
GE takes part in a public meeting to formally recognize Mr. Mackenzie, by solemnly commending him to the grace of God. Mem., p.562

August 18 1838
GE had a “paralytic seizure” of his right arm and side, during a visit with some friends to Stirlingshire. Was not able to preach until November Mem., p.562

May 29 1839
GE resigns his post as minister of the Nile Street church. At the same time, Mr. Mackenzie resigns as pastor in order to be full time with the Glasgow Theological Academy. The church responded that with a kind letter and a request that he allow the church to support him £100. (p.567). Devotes his time to visiting the sick, and assisting the church where he could. Mem., p.565

February 1840
GE writes to his daughter Jessy, of the sadness of the loss of his last living sister. Mem., p.572,3

Winter Into 1841
With the aid of Miss Cathcart, or at times, Mr. Francis Dick, GE visited the sick and dying. The weather that season was “remarkable for its severity.” Often friends would come and gather in the parlor of his home to hear as he “addressed the word of life.” (p.580) Spent 3 weeks at Hillhead, home of John Maxwell, Esq., younger of Pollock. (Pollock house still stands today, in Pollockshaw, just south of Glasgow.) Mem., p.579

February 21 1841
GE preached at Nile Street Chapel. His subject was the 2nd Psalm. It was his last sermon there. Later he did lead in prayer, on April 4th. After this he never entered the pulpit again. Mem., p.581

At this time, 42 of the Scottish churches had pastors who had graduated from the academy started by GE and Dr. Wardlow, not counting the 29 preaching in England and Ireland, those who had already died, and 8 laboring among the heathen. Mem., p.583

April 27 1841
GE reaches his 72nd birthday Mem., p.585

May 21 1841
Lady Maxwell is “released from her sufferings.” He followed her body as it was laid to rest in Eastwood, in the family plot, near his wife, Barbara. Mem., p.586

June 8 1841
GE travels to Leith to visit with friends. Then he goes on to the Frith of Forth, to Pitcairly, to be with old friends. Now his appearance was described as “feeble gait and bending frame” also “weak voice” Mem., p.588

July 5 1841
GE writes his last letter to his daughter, Jessy Matheson, two pages. Mem., p.589

July 18 1841
GE is asked to preach at the home of Mr. Cullen in Leith. Mem., p.591

September 24 1841
Jessy, along with two of her ten children arrive. She had not seen her dad in four years. Mem., p.592

August 2 1841
A little past midnight, Monday, GE died in the chair beside his bed in the home in which he had lived for 38 years, #4 Carlton Place. Mem., p.600f

August 7 1841
Saturday, Funeral at Eastwood Parish Church. In his papers, his daughter found a request he had made to be buried with his wife, Barbara, in the Pollock family plot. (JJM states that it was the 6th, but in 1841, Saturday fell on the 7th.) Mem., p.602

August 8 1841
Nile-Street church “was clothed in the garb of mourning.” All in the assembly wore black. Rev. J.M. MacKenzie delivered a lesson from Hebrews 7. But a funeral service was held in the afternoon with Dr. Wardlaw officiating. Mem., p.603

Autumn 1841
Less than two months after the death of GE, the Church building on Jamaica Street in Glasgow, burned to the ground. Only the remnants of the location can still be seen today as Scottish Rail presently passes over the location. Location on today’s Midland Street, Glagow. Mem., p.345

Nile Street Church moved to a new building on the corner of West Campbell and Waterloo Streets and called Ewing Place Chapel.

Ewing Place Chapel moved to Hillhead District.

-Chronology prepared by Scott Harp, 2012.

-Source: A Memoir Of Greville Ewing, Minister of the Gospel, Glasgow; Author of “A Defense of Itinerate and Field Preaching,” “Remarks on Dick’s Sermon Concerning The Call And Qualifications of Missionaries,” “Elements of the Greek Language,” Etc. Etc.  By, His Daughter (Jessy J. Ewing Matheson). Publishers: London: William Tegg & Co.; Griffin & Co., Glasgow; And Cumming & Ferguson, Dublin. MDCCCXLVII (1847), 672 pages

Directions To The Grave of Greville & Barbara Ewing

Take the M77 south out of Glagow to Pollockshaws. Get off at Exit 2/Barrhead Road and head east. Go until you come to the first roundabout and take Thornebank Rd. South. Go about a mile and you will see the old cemetery on your right. Enter the cemetery and begin looking to your left for a crypt. This will be the old Maxwell crypt. Greville and Barbara are buried inside the walls of the crypt according to his daughter and biographer, Mrs. Matheson. The graves are unmarked.

GPS Location
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Greville Ewing And Barbara Maxwell Ewing are buried in the Eastwood Old Cemetery, Pollockshaw, Glasgow, Scotland
Their graves are inside the family mausoleum according to biographical records.
The graves are unmarked

Maxwell Mausoleum In Distance

The Maxwell Mausoleum - Burial Site of Greville & Barbara Ewing

Buried Next To The Maxwell Family Plot Is
One Of Eastwood Church's Oldest Ministers
Rev. Robert Wodrow
believed to be an ancestor of
US 28th President Thomas Woodrow Wilson
Wodrow's Anelecta
History of the Sufferings of the Church of Scotland

To the Memory
Of The
Rev. Robert Wodrow
Minister of Eastwood
The Faithful Historian
Of The Sufferings
Of The
Church of Scotland
From The Year 1660
To 1688
He died in 21st March, 1734
In The
55th Year of His Age
And 31th of His Ministry
"He Being Dead Yet Speaketh"

Greville & Barbara Ewing Burial Plot - Unmarked

Click on Photo On This Page For Closeup

The Sister-In-Law Of Greville Ewing
& Barbara Maxwell Ewing

In Memory Of
The Lady Matilda Harriet Maxwell
second daughter of Thomas, Earl of Elgin & Kincardine.
and wife of Sir John Maxwell, Bart., of Polok.
Born on the 23d of September, 1802
Died at Poloc, on the 31st of August, 1857.
In Life and In Death
She was a Blessing and an example
To this amongst whom and for whom she lived.
Who, in great numbers,
Followed her remains to this place,
Deeply sorrowing,
Yet not as others which have no hope.
But believing
That as Jesus died and rose again,
Even so them also which sleep in Jesus
Will God bring with Him.
The car that heard her bless'd her
Where'er she mov'd, and blessings crown'd her name:
For none around or near her but had part
In the wide haven of her loving heart:
Bright was her smile when festal days were kept.
Tender the tear she wept with those that wept:
Gentle the wisdom of her thoughtful mind.
Well-stor'd. well-order'd. simple. and refined"
For others only, eager but to give.
To clothe the make, feed the hungry light
The lamp of truth in nature's inward night:
To guide, console, encourage, and befriend:
Good her sole means, and good her gracious end.
Thus walk'd she nobly through the ways of life.
A perfect daughter, sister, friend and wife:
Her hope, in Him whose dying mercy gave
That better life which bolo's beyond the grave.

NOTE: One of only three burial plaques still extant that identified the burial plot of the Maxwells of Polok
Many family members are buried within the confines of the crypt, whose locations are no longer identified

Photos Taken January, 2012
Courtesy of Scott Harp

Special thanks to Richard Harp, son of your web editor, for assisting in the locating of the graves of Greville and Barbara Ewing. My wife and I were in Scotland in late December, 2011, for Christmas and New Years due to the birth of our first grandson, Gabriel. The new Dad and Granddaddy had to take a short trip one day to find the grave of Greville Ewing. As my son lived in East Kilbride at the time, we were just a short distance from Pollockshaws Eastwood Old Cemetery. As the rains had been frequent and saturating, the ground in the cemetery was very wet and mushy. Every step caused your feet to sink somewhat. So we did not have much of an opportunity to walk through the cemetery. We understood that the plot would be easily found, as it was the only mausoleum in the cemetery.

According to the history, Eastwood began as a church graveyard. The first bulding would have been Catholic, and built as early at 1080 A.D. In 1577 a new building was built there under the contol of the protestants. The Pollock family mausoleum was built at this time. When the new parish church was built in the 1700s, the present one, it was built by the Maxwell family, and the old buiding dismantled. The Eastwood location became a regular cemetery. A newer cemetery  s the road and down the way is now used for interments. Thus, today this cemetery is known as Eastwood Old Cemetery.

*The Title: "The Father of Modern Congregationalism In Scotland" was given to Greville Ewing by those of the Independent Movements in Scotland. (Haldane, The Lives Of Robert & James Haldane, page 355)

2023 - Faulkner Lectures by Scott Harp

The Restoration In Scotland, And The Role Of Greville Ewing -
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