A further conventicle was held in the Dalgarnock burial ground in 2013.
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The person, in whose house the conventicle met, was amerced a like sum.
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A Covenanters' conventicle. The Covenanters' Preaching, painting by George Harvey A conventicle originally signified no more than an assembly, and was frequently used by ancient writers for a church. At a semantic level conventicle is only a good Latinized synonym of the Greek word church, and points to Jesus' promise in Matthew 18:20, "Where two or three are met together in my name." It came to be applied specifically to meetings of religious associations, particularly private and secret gatherings for worship.
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Blackadder's children ejected from the manse Sheriff confronted by his sister at a Blackadder conventicle on Lilliesleaf moor. Robert Bennet of Chesters was in the crowd. Hill of Beath site of a large armed conventicle by Blackadder and Dickson in June 1670. Willem and Joan Blaeu (1652) where Blackadder fled in 1678.
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Walter de Gruyter, 1981. . p. 241 In particular the Jama'at Khana (or masalla) approximates the status of a conventicle. According to Kaufman, modern-day Jewish synagogues resemble churches whereas smaller meeting places—the shul, hevre, anshe, or shtibl—can be described as conventicle settings.David Kaufman (1999). Shul with a Pool: The Synagogue- Center” in American Jewish History.
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In Finland the conventicle has remained the base activity especially in the Finnish Awakening revivalist movement. Today, the cell groups used in some churches are similar.
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On 1 June 1679 a large conventicle, or outdoor religious service, was held at Loudoun Hill. The service was organised by the outlawed Covenanters, but was well attended. John Graham of Claverhouse, recently appointed to suppress the religious rebels, heard about the conventicle and headed to the area. His attempt to break up the gathering led to a skirmish known as the Battle of Drumclog, in which Claverhouse's dragoons were humiliatingly routed.
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By 1663 John Cosin was complaining of him. He did not wait for the indulgence of 1672, but openly disregarded the Conventicle Acts (1664, 1670) and the Five Mile Act (1665). He was several times fined for holding a conventicle, but does not seem to have been interfered with after 4 August 1669. At Newcastle, he acquired a good practice as a physician, and graduated M.D. at Leiden University on 6 July 1676.
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A Covenanters Conventicle. The Conventicles Act 1670 is an Act of the Parliament of England (22 Car. II. c. 1) with the long title "An Act to prevent and suppress Seditious Conventicles".
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After a time he moved to Healey, in Burnley, Lancashire. Here in 1663 he was placed under arrest on suspicion, and was shortly afterwards committed to custody at Skipton, on the charge of keeping a conventicle. Soon after his release he was arrested while riding in Lancashire, and confined in York Castle for some months in the winter. In 1664 he was seized at a conventicle and imprisoned for eleven weeks in Lancaster Castle; in 1665 he was again under arrest.
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For preaching at the Church of Saint Laud, Mabe, he was again jailed for three months at Launceston gaol. After his release, he preached again at the same church, and was subsequently imprisoned again. Under the Conventicle Act of 1664 non-Anglican services were only permitted in private homes, limited to members of the household and no more than five others. Tregosse's imprisonment for holding a Conventicle at Budock is noted in "The Episcopal Returns of 1665-6" section of the Congregational Historical Society's Transactions.
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A history of the Scots Bible. Living in the parish of Loudoun, Ayrshire, Nisbet's work as a notary public brought him into contact with local religious dissidents. He participated in a conventicle where he illicitly conducted readings of his translation. In 1539, Nisbet "digged and built a Vault in the Bottom of his own House" to hide his New Testament manuscript and conventicle activities.Robert Chancellor Nesbitt (1994) Nisbet of that ILK page 180 Murdoch Nisbet was of the Hardhill Farm, Parish of Loudon, Ayrshire, Scotland.
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Refusing to conform to Episcopacy in 1662, he was confined to the parish. He was apprehended for holding a conventicle. He acted as clerk to a General Meeting of Presbyterian ministers in Edinburgh, 24 May 1676.
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According to Smith the mosque is a conventicle rather than an ecclesiastical institution. The mosque is an initiative of the community rather than a body led by a priesthood.Wilfred C. Smith. On Understanding Islam: Selected Studies.
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On Sunday 25 July 1925 a Conventicle was held in the Dalgarnock Kikrkyard by the Rev. Charles Rolland Ramsay of Closeburn Church, assisted by other local clergy. The intention was to publicly commemorate the sacrifice of the Nithsdale Covenanters and an appeal was made for funds to provide a memorial for the martyrs and to restore the kirkyard and its graves. On the 22nd July, 1928 a second Conventicle was held to unveil and dedicate the Northumbrian style 'Martyrs Cross', Mr John Cunninghame Montgomerie of Dalmore performing the official unveiling.
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Upper Dalveen - site of a Sheills conventicle Shields made his way at once to Renwick, whom he found on 6 December 1686 at a field conventicle at Earlston Wood, parish of Borgue, Kirkcudbrightshire. On 18 October 1687 the Privy Council put a price of 100 Sterling on the heads of Shields, Renwick and Houston. On 22 December, at a general meeting of Renwick's followers, he publicly confessed the guilt of "owning the so-called authority" of James VII of Scotland. His Hind Let Loose is a vindication of Renwick's position on historical grounds.
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Blackadder conventicle on Sunday 26 November 1676. Bennet was in the crowd and eventually dismissed them; they would not be dismissed by the soldiers. Chesters House Robert Bennet of Chesters was a 17th-century Scottish gentleman. He lived in the Scottish Borders.
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The Dalmore Conventicle Stone has the following inscription: Three generations of the Mackilligen family have been written about in the historical fiction novel Across the Deep. The novel follows John and also William McKillican (Canadian pastor) and Jennie McKillican (missionary nurse to China during the Boxer Rebellion).
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The parish priest demanded that the assembly had to be dissolved. The Conventicle Act of 1741 (Konventikkelplakaten) prohibited any religious meetings without parish priest approval. The meeting resulted in an attempt to arrest both men. The farmers created a diversion while Hoen and Hauge both escaped.
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Samuel Pepys heard him preach on 14 April 1661 and 16 February 1661. He was ejected for nonconformity in 1662. After his deprivation Jacomb held a conventicle from 1672 in Silver Street, and was several times prosecuted. He was protected by his patroness the Countess-dowager of Exeter.
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Truro: Blackford; pp. 78–83 At the restoration of the monarchy in 1660, ministers unwilling to conform to the Church of England were ejected from the benefices. Under the Conventicle Act of 1664 non-Anglican services were only permitted in private houses and only with five persons attending apart from the household.
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Crags and scree in the Corrie of Balglass, near Fintry. A conventicle was held there which was attacked when it did not disperse when ordered to. Archibald was privately ordained to the ministry at Kippen by John Law around 1670. He was a field preacher along with John Blackadder and John Dickson.
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Quakers were officially persecuted in England under the Quaker Act (1662) and the Conventicle Act 1664. This was relaxed after the Declaration of Indulgence (1687-1688) and stopped under the Act of Toleration 1689. Peter Stuyvesant, the Dutch Director-General of New Netherland, had also banned Quaker worship despite the 1657 Flushing Remonstrance.
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It was with Follet that Claus joined the Quakers. The conventicle act of 1664 which limited meetings in England led to the arrest of Jan Claus. He was convicted to be shipped to Jamaica. His ship with 54 Quakers had a slow time leaving and was hit by the plague killing all but 27.
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On 22 June 1680 the Sanquhar Declaration was posted in Sanquhar, renouncing Charles II as king. Cameron was killed the next month. Cargill excommunicated the king, Duke of Albany and other royalists at the Torwood Conventicle and his followers now separated themselves from all other Presbyterian ministers. Cargill was captured and executed in May 1681.
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The Conventicle and Five Mile Acts remained in effect for the remainder of Charles's reign. The Acts became known as the Clarendon Code, after Lord Clarendon, even though he was not directly responsible for them and even spoke against the Five Mile Act. The Restoration was accompanied by social change. Puritanism lost its momentum.
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He did not cease preaching but spoke in fields and on hillsides often at night for cover. He travelled east and is recorded preaching on several occasions in Fife. For example, he was present, along with Mr. John Blackadder, at the first armed conventicle held on the Hill of Beath, near Dunfermline, 16 June 1670.
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Often the hymns and speeches are spontaneously thematically related, thus forming a chain of thoughts. It is the custom to start the gathering with coffee and end it with free discussion. This also provides opportunity for participants to withdraw into private discussion with pastors or lay speakers if necessary. Venny Soldan-Brofeldt: Women at the conventicle (1898).
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To the east of the house there is a crag on which stands a folly. John Blackadder preached at a conventicle on this crag during the 17th-century persecution of the Covenanters. The folly was built around 1820, and comprises a Gothic tower surrounded by mock ruins. The 17th-century chapel is protected as a scheduled monument.
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In 1663, he was living at Worcester House, Stepney. Either the Conventicle Act (1664) or the Five Miles Act, which came into operation in 1666, drove him to Holland. He seems to have been in London during the great plague of 1665. On 31 January 1669, he was called to Stepney as assistant to Greenhill at Stepney.
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Depiction of a conventicle in progress, from H. E. Marshall's Scotland's Story 1906 John's father, who was born in 1607, was Bailie John Spreull, merchant in Paisley. His father's family were descended from the Spreulls of Cowden. John's mother was Janet Alexander. She was the daughter of Bailie James Alexander, a Paisley merchant, and Janet Maxwell of Pollok.
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There he preached the tenets of the fifth-monarchy men, and was occupied in ejecting ministers and schoolmasters that were called ignorant and scandalous. On being turned out of his living after the Restoration, he set up a conventicle at Marlborough, Wiltshire. There he died and was buried in the church of St. Peter on 27 March 1663.
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Discipline was practised, and the sacraments administered. This conventicle being discovered, Johnson was committed for a time to the Wood Street Counter. To avoid detection the place of assembly was constantly changed. JOhnson was arrested in October 1592, and again on 5 December, this time with Greenwood in the house of Edward Boyes, a haberdasher on Ludgate Hill.
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In 1641-2, during the ministry of Henry Jessey, he and others became Baptists, but he remained a member of Jessey's church till 1644.via DNB:, Baptists of Norwich, 1860, pp. cxxviii et sqq. Early in 1641 he was arrested at a Southwark conventicle and committed by Judge Mallet to the White Lion prison, bail being refused.
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There was no public worship, no instruction, no prayer. There is no record of any participant being moved by the spirit. Until mid-Victorian times, London meetings were held in the back rooms of pubs. In the early days, this is said to have provided an appearance of outward conformity with the Conventicle Acts 1664 and 1667.
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It has been typical to the movement to emphasize a quiet and simple life and taking responsibility in society. In modern times the movement expressed concerns about social justice in Finnish society. Conventicle or Seurat is the typical religious gathering of the movement. Traditionally it was organized in homes, but it can nowadays also take place in congregation halls and other places.
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Depiction of a conventicle in progress, from H. E. Marshall's Scotland's Story, published in 1906 John Dickson was a 17th-century minister from Rutherglen in Scotland. He was a Covenanting field-preacher and a close associate of John Blackadder. For preaching outdoors without a licence he was imprisoned on the Bass Rock from 1 September 1680 to 8 October 1686.
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He was appointed dean of Westminster, and in 1661 was one of the commissioners for revising the liturgy. He was on friendly terms with Richard Baxter. In November 1662 he was consecrated Bishop of Worcester, and was translated, ten months later, to the see of Salisbury, where he conciliated the nonconformists. He was strongly opposed to the Conventicle Act and Five Mile Act.
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Through his first marriage, Hedges had also aligned himself with London's dissenting Protestant movement. His brother-in-law and fellow merchant Jeremy Sambrooke was to become a leading dissenter. Hedges took part in the campaign against the Conventicle Act that forbade religious assemblies of more than five people outside the auspices of the Church of England. In the end, however, Hedges returned to the Anglican church.
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The repeal of the Conventicle Act soon after this left the sect free to worship openly. The first chapel was opened there in 1861. Seven more chapels were built in Norwood, Shamley Green, Warnham, Lords Hill, Northchapel, Chichester and Hove. These were simple undecorated buildings, with a room where those who had walked long distances to attend could rest during the day-long Sunday worship.
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The Act imposed a fine on any person who attended a conventicle (any religious assembly other than the Church of England) of five shillings for the first offence and ten shillings for a second offence. Any preacher or person who allowed their house to be used as a meeting house for such an assembly could be fined 20 shillings and 40 shillings for a second offence.
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In 1662 Frankland retired to his patrimony at Rathmell, where he lived some years in privacy. His children were baptised (1664 and 1668) at the parish church. At this period he did not join the ranks of the 'conventicle' preachers. Efforts were being made by the nonconformists of the north to secure the educational advantages offered for a short time by the Durham College.
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Bushel's Case arose from a previous case (R v. Penn and Mead or Trial of Penn and Mead, 6 How. 951) involving two Quakers charged with unlawful assembly, William Penn (the future founder of Pennsylvania) and William Mead. They had been arrested in August 1670 for violating the Conventicle Act, which forbade religious assemblies of more than five people outside the auspices of the Church of England.
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By 1599, Böhme was master of his craft with his own premises in Görlitz. That same year he married Katharina, daughter of Hans Kuntzschmann, a butcher in Görlitz, and together he and Katharina had four sons and two daughters. Böhme's mentor was Abraham Behem who corresponded with Valentin Weigel. Böhme joined the "Conventicle of God's Real Servants" - a parochial study group organized by Martin Möller.
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On the withdrawal of the indulgence (1673) the conventicle was connived at by the corporation in spite of Lord Arlington's remonstrances. On Bryan's death (1675) his brother, Gervase Bryan, took his place. Grew began to train youths for the ministry, one of his pupils being Samuel Pomfret. Captain Hickman of Barnacle, Warwickshire, unsuccessfully appeared as an informer against Grew, claiming a fine of £100 in the recorder's court.
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Parliament later passed the Act of Uniformity 1666 similar to an Act in England of the same name. Whilst the religious settlement was satisfactory neither to Catholic nor Presbyterian, there was some degree of toleration, penal laws were laxly enforced and there was no equivalent of the Conventicle Act 1664. Catholics and Dissenters were allowed to take their seats again in the Parliament of Ireland session of 1666.
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Nationally, only the Church of England was recognised as legitimate. Various Acts of Parliament proscribed Roman Catholic and Nonconformist worship: in particular, the Conventicle Act 1664 prevented groups of non-Anglican Christians meeting for worship. By about 1660, however, a Nonconformist community had developed sufficiently to be able to found a school. A religious census carried out in 1676 found 260 Nonconformists, 8% of the village's population of 3,340.
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He was known in Oxford as 'Long Harry' or 'senior' to distinguish him from another Henry Wilkinson (1616–1690) known as 'Dean Harry'. After the Restoration he was ejected from his professorship by the king's commissioners and left Oxford. Wilkinson preached first at All Hallows, Lombard Street, and afterwards at Clapham. A conventicle of sixty or more persons to whom he was preaching was broken up at Camberwell in August 1665.
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Owen answered him (Truth and Innocence Vindicated); Parker replied offensively. Then Andrew Marvell finally disposed of Parker with banter and satire in The Rehearsal Transposed. Owen himself produced a tract On the Trinity (1669), and Christian Love and Peace (1672). On the revival of the Conventicle Acts in 1670, Owen was appointed to draw up a paper of reasons which was submitted to the House of Lords in protest.
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The 50th anniversary Conventicle of the Boys' Brigade, which had been founded in Glasgow by William Alexander Smith, was staged at Hampden in 1933. 130,000 people were inside the ground, while another 100,000 stood outside singing Psalms. American evangelical Christian missionary Billy Graham had an "All Scotland Crusade" during the spring of 1955. The major outdoor event of the tour was at Hampden, where a crowd of 100,000 heard him speak.
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Siionin virret ("Hymns of Zion") is a hymnbook of the Finnish Awakening religious revival movement (Herännäisyys). The hymnal is used in the traditional conventicle 'seurat' which is an informal religious gathering taking often place in homes. Hymns of Zion are also sung in the religious summer festival 'Herättäjäjuhlat' of the Awakening movement. In 2005 an addendum to the hymnal was published which contains 53 new and old hymns.
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The first autodafé in Valladolid was held on Trinity Sunday May 21 1559. The condemned Lutherans of the conventicle were brought before the court of the Inquisition in the large public marketplace of Valladolid. Tribunes were built in a semicircle. On one stand sat the Inquisitor General and Archbishop of Seville, Fernando Valdés (held office 1546-1566), with the entire Inquisitorial College, four other bishops and the colleges of civil servants.
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Augustino was a canon in the cathedral of Salamanca and became chaplain to the Emperor Charles V, accompanying him throughout Europe. On his return to Valladolid in 1552, he joined a conventicle considered heretical. Among this group of religious elites was the corregidor of Toro, Carlos de Seso with whom he had been in contact Juan de Valdés in Italy. Despite the strict rules and secrecy practiced within the circle they were discovered.
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Such action was prohibited by the Quaker Act of 1662, which sought to control members of the group. At other times Penington was charged with attending a Quaker meeting, which was forbidden by the Conventicle Act of 1664. Penington's wife, Mary, was a remarkable woman in her own right."Mary Penington (1623 - 1682)", she is listed in The Orlando Project (Cambridge UP, online - much of the online record is available only to subscribers)].
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He lived at Aynhoe a year or two after 1662, supported amongst others by Sir John Baber, Charles II's physician, to whom, for a timely gift of ten crowns, Wild addressed The Grateful Nonconformist (1665). Later Wild was living at Oundle. He was indicted in July 1669 at Warwick and Coventry assizes for keeping a conventicle. By his wife, Joyce, Wild had at least two sons, both of whom were reportedly conforming ministers.
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In 1640 Samuel severed his connection with the Church of England, and was appointed minister of a conventicle, apparently Baptist. He later became an attorney-at-law at Rye, and in 1651 was made a freeman and common, or town, clerk. This office he resigned, or was deprived of, after the passing of the act of 1661 excluding dissenters from municipal corporations. As a sectarian preacher, Jeake frequently clashed with the authorities.
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University of Tromsø, Eureka Digital. Hauge faced great personal suffering and state persecution. He was imprisoned no less than 14 times between 1794 and 1811, accused of witchcraft and adultery, and of violating the Conventicle act of 1741 (Konventikkelplakaten) at a time in which Norwegians did not have the right of religious assembly without a Church of Norway minister present. His time in prison broke his health and led to his premature death.
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Grantham developed the office into an itinerant ministry-at- large to "plant" churches. On 7 March 1670 he issued proposals for a public disputation with Robert Wright, formerly a Baptist preacher, who had conformed at Lincoln; but neither Wright nor William Silverton, chaplain to Bishop William Fuller, would respond. Under the Conventicle Act 1670 Grantham was imprisoned again for six months at Louth. Soon after his release he baptised a married woman.
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It is recorded that "Robert Gillespie, an irregular preacher 'at the horn,' was taken after a conventicle at Falkland, and on 2nd April sent by the Privy Council to the Bass to be immured." He was imprisoned on the Bass Rock between 2 April 1673 and 8 January 1674. He was the first person imprisoned there for Presbyterian principles. There he was kept in carcere durissimo—closely shut up and excluded from all intercourse with his for two months.
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On one occasion Blackadder preached at a conventicle on the crag beside Balcarres House in Fife. There was "a great confluence of people, and many of distinction". Blackadder took for his text "O that I knew where I might find Him" (Job 23:3). At the meeting, a notorious sinner was converted. Blackadder said that instances of the power and irresistible grace of God such as this rejoiced his heart, and did him more good than twenty years’ stipend.
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He then moved to London, was successively at Kennington and Southwark, and exercised his ministry in private. He was an interpreter of prophecy and chronologist; according to Wood, Fowler was later considered somewhat crazed, but William Cooper praised him. A warrant was out for his apprehension as a conventicle preacher at the time of his death. He died in Southwark in January 1678, and was buried within the precincts of St. John the Baptist, Dowgate Hill.
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In the history of German Protestantism the conventicle played a part in Pietism. The collegia pietatis, established by Philipp Spener and his followers, provoked the opposition of the strictly orthodox Lutherans, and considerable disturbance was the result, as at Frankfurt, where the police interfered. All sorts of scandal were rife about these conventicles, and the over-enthusiastic manner in which some of them were conducted, lent colour to the charges. In Wurttemberg a wise middle course was adopted.
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Crossing to England he obtained the perpetual curacy of Burtonwood, Lancashire, a poor chapelry with a wooden chapel, in the parish of Warrington. From this he was ejected by the Uniformity Act 1662. He went back to Dublin and gathered a congregation, which met at his house till a meeting- house was erected in New Row. He was arrested on 18 September, and imprisoned on 20 September 1664 for preaching at a private conventicle, but soon released.
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Earl of Argyll, who was a major supporter of the regime under Charles II but was executed after a rebellion in 1685. Charles died in 1685 and his brother succeeded him as James VII of Scotland (and II of England). James put Catholics in key positions in the government and even attendance at a conventicle was made punishable by death. He disregarded parliament, purged the Council and forced through religious toleration for Roman Catholics, alienating his Protestant subjects.
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The elderly and pious Protestant sisters Martine (Birgitte Federspiel) and Philippa (Bodil Kjer) live in a small village on the remote western coast of Jutland in 19th- century Denmark. Their father was a pastor who founded his own Pietistic conventicle. With their father now dead and the austere sect drawing no new converts, the aging sisters preside over a dwindling congregation of white- haired believers. The story flashes back 49 years, showing the sisters in their youth.
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This meant a return to persecution; preaching at a conventicle was made punishable by death, while attendance attracted severe sanctions. In 1674, heritors and masters were made responsible for the 'good behaviour' of their tenants and servants; from 1677, this meant posting bonds for those living on their land. In 1678, 3,000 Lowland militia and 6,000 Highlanders, known as the "Highland Host", were billeted in the Covenanting shires, especially those in the South-West, as a form of punishment.
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He was presented to the rectories of Haseley, Oxfordshire, and Acton, in Middlesex. In January 1662, when there was unseasonable hot weather, he preached to the House of Commons at St. Margaret's, on Joshua vii. 12, showing how the neglect of exacting justice on offenders was a cause of God's punishing a land. Practising what he preached, he had his curate at Acton harass Richard Baxter, who was drawing large audiences in defiance of the conventicle act.
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A monument was erected on top of the local natural stone in 1866 used by covenanting preacher Alexander Peden. As was common with many Covenanter preaching places across Scotland at that time, the location of the Peden stone is in a remote and difficult to find area and hidden from general view. The Peden Stone is maintained by a local Covenanters committee. An annual open service, known as a conventicle, is maintained at the site of the Peden stone.
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Bellarmine points out that the naming of Alexander VI indicated that Alexander V was a true pope, and that John XXIII was considered a true pope as well. A partisan of Benedict, Boniface Ferrer, the abbot of the Chartreuse of Saragossa, called it "a conventicle of demons". A Saxon monk Theodore Urie, a supporter of Gregory XII, doubted the motives for the gathering at Pisa. Archbishop Antoninus of Florence, Thomas Cajetan, Juan de Torquemada, and Odericus Raynaldus all cast doubt on its authority.
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Covenanters in a Glenby Alexander Carse; an illegal field assembly or Conventicle. After the Restoration of the Monarchy in 1660, Scotland regained control of the kirk, but the Rescissory Act 1661 restored the legal position of 1633. This removed the Covenanter reforms of 1638-1639 although another Act renewed the ability of kirk sessions, presbyteries and synods to impose civil penalties, suggesting some compromise was possible. The restoration of Episcopacy was proclaimed by the Privy Council of Scotland on 6 September 1661.
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Cargill excommunicated the King, Duke of Albany and other royalists at the Torwood Conventicle and his followers now separated themselves from all other Presbyterian ministers. Cargill was captured and executed in May 1681. The government passed a Test Act, forcing every holder of public office to take an oath of non-resistance. Eight Episcopal clergy and James Dalrymple, Lord President of the Court of Session resigned and the leading nobleman Archibald Campbell, 9th Earl of Argyll was forced into exile.
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Preaching at a conventicle was made punishable by death and attendance was punishable by severe sanctions. In 1674 heritors and masters were made responsible for their tenants and servants and from 1677 they had to enter bonds for the conduct of everyone living on their land. In 1678 3,000 Lowland militia and 6,000 Highlanders, known as the "Highland Host", were billeted in the Covenanting shires as a form of punishment. In 1679 a group of Covenanters killed Archbishop James Sharp.
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When the Cavalier Parliament met again in early 1664, it repealed the Triennial Act. This legislative step has been attributed to the effect on domestic politics of the uncovering of the ramifications of the plot for a northern rebellion.Steven C. A. Pincus, Protestantism and Patriotism: Ideologies and the Making of English Foreign Policy, 1650-1668 (2002), p. 235. The Northern Rising is also said to have led to the 1664 Conventicle Act, which sought to crack down on religious dissent.
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Griffiths appears to have joined the Baptists about 1640, and founded about 1646 a London congregation in Dunning's Alley, Bishopsgate Street Without. It is probable that he practised medicine, as he was known as Dr. Griffith. After the Restoration of 1660, Griffith frequently got into trouble as a conventicle preacher; and persistently declined the oath of allegiance. His difficulty was that the terms of the oath bound him to obey laws not then in being, and future sovereigns who might be Roman Catholic.
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However, by the 1670s his power in the West Highlands was seen as a threat to Royal authority, as well as income. In 1679, a failed conventicle rebellion resulted in the fall of his political ally John Maitland, 1st Duke of Lauderdale. This left him vulnerable to attack, which was led by Lord Advocate Rosehaugh, chief prosecutor of the 1679 rebels. He was particularly mistrusted by James, who clumsily asked him to convert to Catholicism as a personal favour, which he refused.
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Covenanters in a Glenby Alexander Carse; an illegal field assembly or Conventicle. The Rising led to the replacement of the Duke of Rothes as King's Commissioner by John Maitland, 1st Duke of Lauderdale who followed a more conciliatory policy. Letters of Indulgence were issued in 1669, 1672 and 1679, allowing evicted ministers to return to their parishes, if they agreed to avoid politics. A number returned but over 150 refused the offer, while many Episcopalians were alienated by the compromise.
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In 1671, the architect Philip Vingboons converted two dwellings opposite the Chapel entrance into a schuilkerk, or conventicle church, for Catholics, the Church of the Saints John and Ursula, named after the patron saints of the Begijnhof. This church was kept secret, as was demanded by the city government, and could not be recognized as a church from the outside. In 1908 this became the Miracle Church, after the original Miracle Church had been deliberately destroyed by its Protestant owners.
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Charles' courtship of Bedford ended shortly thereafter when his overtures to the Dissenters proved fruitless. Although Bedford attended services in the Established Church, he also kept a Presbyterian chaplain in his household and his wife was arrested in 1675 for attending a conventicle. This made Bedford a natural ally of Anthony Ashley-Cooper, 1st Earl of Shaftesbury in opposition to the Earl of Danby's plans to establish royalist and Anglican dominance. As such, Bedford supported Shaftesbury and the Whigs during the Exclusion Crisis.
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John Kidd also preached here to a large, armed conventicle. Nearby is the large whinstone boulder which has been known since the time of the martyred Alexander Peden as ‘Peden’s Stane’. There is a Covenanter's stone in the kirk yard to a certain William Smith, who fought at Rullion Green in the Pentlands in 1666. In 1678, the Duke of Monmouth, with an army of 10,000 men, camped for ten days at Muirhead, about three miles east of Kirk o’Shotts.
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The Dorset Page, The Wesley Connection accessed 20 October 2016 The report of his interview in 1661 with Gilbert Ironside the elder, his diocesan, according to Alexander Gordon writing in the Dictionary of National Biography, shows him to have been an Independent. He was imprisoned for not using the Book of Common Prayer, imprisoned again and ejected in 1662. After the Conventicle Act 1664 he continued to preach in small gatherings at Preston and then Poole, until his death at Preston in 1678.
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Being required in 1678 to take arms on behalf of the government, he declined, and was obliged to leave Stirling to avoid imprisonment. He went to Glasgow, Falkirk, Bo'ness and other towns, pursuing his calling as he could find opportunity; but, returning to Stirling, took part in a skirmish with dragoons at Ballyglass, near Fintry, on 18 May 1679. This took place at one of Archibald Riddle's conventicles. Unknown to the soldiers several of Archbishop Sharp's killers were present at the conventicle.
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Approximately a south-east of Pedens Stone sits another covenanters monument. On 20 July 1680, one of the most famous covenanting preachers, the Reverend Richard Cameron was killed by Dragoons at Airds Moss in Cumnock along with eight of his friends. The following Sunday, the Reverend Donald Cargill held a conventicle at Starryshaw which was said to have been attended by several thousand. The text on that occasion was taken from the second Book of Samuel, chapter 3, verse 38.
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Machin and Moxon lived together at the rectory house. On 17 May 1661 he obtained the perpetual curacy of Whitley Chapel, in the parish of Great Budworth, Cheshire. The Uniformity Act of 1662 ejected him from this cure, but he appears to have remained at Whitley, preaching there and in the neighbourhood until the first Conventicle Act came into force (1 July 1664). He was then in bad health, and removed to Seabridge, where he died of malignant fever on Tuesday, 6 Sept. 1664.
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He participated in meetings of the Covenanters at Hill of Beath in Fife and at East Nisbet in what is now Berwickshire. The meeting at Beath Hill on 18 June 1670 was one of the first where the attendees brought arms to protect themselves against the military, who had been ordered to enforce a court ban on conventicles. After exaggerated stories of this conventicle had spread, he was called to appear before the privy council, but instead went into hiding. He later resumed preaching.
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Shields appears to have bound himself by the Apologetical Declaration issued by James Renwick in November 1684. On Sunday, 11 January 1685, he was apprehended, with seven others, while preaching from the words in Genesis xlix., 21 : "Naphtali is a hind let loose," — afterwards the title of his famous Treatise. Captured by the city marshal at this conventicle in Embroiderers' Hall, Gutter Lane, Cheapside, he was brought before the lord mayor, who took bail for his appearance at the London Guildhall on the 14th.
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In May 1670, when living at Whitchurch, and preaching one Sunday afternoon at the house of a neighbour to his family and four friends, he was arrested by Dr Fowler, the minister of Whitchurch, under the Conventicle Act. Lawrence and four others were fined. This affair caused Lawrence to take his family to London in May 1671, where he remained, preaching in his meetinghouse near the Royal Exchange and elsewhere. Lawrence died in November 1695, known as a minister troubled at the divisions of the church.
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Henry Bethell (c 1606 - 1668) was an English politician who sat in the House of Commons in 1660. Bethell was the son of Sir Walter Bethell (died 1622) of Alne and his wife Mary Slingsby, daughter of Sir Henry Slingsby of Scriven, Knaresborough. His mother was a puritan and attended a conventicle at York. In 1645, he was commissioner of the northern association for the West Riding of Yorkshire. He was J.P. for the North Riding from 1649 to 1653 and from 1656 to 1659.
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Theologically, the Awakening emphasized the greatness of God, the sinfulness of man, and the insignificance of human efforts towards salvation (see monergism). Today, the Awakening movement is widely known in Finland through an annual religious summer festival called Herättäjäjuhlat. The festival, held in July, attracts around 30,000 visitors and remains the second largest annual religious event in Finland. The Awakening brought with it a form of the conventicle known as the seurat which consists of singing of hymns as prayer interrupted with short speeches as commentary to the prevailing mood.
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Following the assassination of Archbishop James Sharp on Magus Muir and the Declaration of Rutherglen, the Covenanters were on the verge of open rebellion. A large conventicle was planned to take place at Loudoun Hill, on the boundary of Ayrshire and Lanarkshire, in defiance of government persecution of the Covenanters. On the morning of Sunday 1 June, the Rev. Thomas Douglas allegedly broke off his sermon with the words "Ye have got the theory, now for the practice", when it was reported that the dragoons of Claverhouse were heading to the area.
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Probably the workforce of Dalmore Mill in the late 19th century Gravestones to members of the Shearer (Scherar) family from the 20th century are present in Stair cemetery. On 22 July 1928 a Conventicle was held at Dalgarnock near Closeburn in Dumfries and Galloway to unveil and dedicate a Northumbrian style 'Martyrs Cross', Mr John Cuninghame Montgomerie of Dalmore performing the official unveiling. A large number of people were in attendance as were a large united choir and the regimental band of the 7th Battalion of the Cameronian Territorial Regiment, commanded by Lieut. Colonel Vandaluer.
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Leonor de Cisneros (1536, in Valladolid – 26 September 1568, in Valladolid), was a Spanish Protestant who was executed for heresy by the Spanish Inquisition and regarded as a Protestant martyr. Her case belongs amongst the most famed of the Spanish Inquisition. Leonor de Cisneros married the lawyer and scholar Antonio Herrezuelo, or Herezuello, (known also as "The Bachelor Herezuello de Torro") in 1553. In 1554, she and her husband became members of the secret Protestant congregation, or "conventicle", in Toro, which was founded by Carlos de Seso and comprised about 70 people.
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Until the passing of the Toleration Act received royal assent in 1689 Quakers in Sussex and elsewhere had suffered considerable persecution, many of whom were imprisoned in Horsham Jail. While living at Warminghurst, Penn too was persecuted for his Quaker faith. The 1684 Chichester Quarter Sessions recorded that William Penn "being a factitious and seditious person doth frequently entertain and keep an unlawful assemblage and conventicle in his dwelling house at Warminghurst to the terror of the King's liege people." Penn sold the estate, at Warminghurst, to a James Butler in 1707.Lower.
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Her mother once visited an "evening conventicle" held at Rev Evans' vicarage: The situation in the parish came to a head in 1815 when his rector gave Evans six month notice to quit. It was then that Evans took the decision to secede from the Church of England and leave Milford. The reasons for his discontent with the established church included the baptism of infants and the union of the Church with the State. His relatives and those of his wife were “greatly displeased and wounded” by his actions.
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He resolved to continue his ministry, and held conventicles in 1663. On the passing of the Conventicle Act (1664) he retired to a house of his own at King's Langley, Hertfordshire, and continued to preach there every Sunday. The indulgence of 1672 brought him back to London; his license (2 April) for 'a howse or chamber in Home Alley, in Aldersgate Street,' was the first registered under the indulgence. In the same year he was chosen one of the first conductors of the 'merchants' lecture,' established jointly by Presbyterians and Independents at Pinners' Hall.
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Initially much of his work reflected his work at local level, with a focus on legislation that repressed religious dissent. He was on the committee that steered the Act of Uniformity 1662. He was also a member of the committees for the Conventicle Act 1664 and a second Corporations Act, both elaborating the Clarendon Code which bore down on both Catholics and Protestant Nonconformists. His political loyalty and zeal brought appointment as a Gentleman of the Privy chamber on 18 December 1663.Phillips and Audley (ed), 1911, Ottley Papers, p.311.
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Conciliabulum (English synonyms conciliable, conciliabule) is a Latin word meaning a place of assembly. Its implication transferred to a gathering, such as a conventicle or conference. In the history of the Catholic Church, it is frequently applied as a diminutive to gatherings of bishops or cardinals which do not have recognition as full or even regional Church Councils or synods. An example is the 1511 council convened at Pisa by Louis XII of France and commonly called the Conciliabulum of Pisa, in opposition to Pope Julius II, which brought together four cardinals.
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A hut circle within the citadel was excavated in 1907 but no remains were found apart from small quantities of charcoal and burnt bones. In the 17th Century Alexander Peden may have preached to a conventicle of Covenanters from a chasm in the cliffs on Rubers Law which is known as Peden's Pulpit. The restoration of King Charles II of Scotland in 1660 was followed by an attempt to impose Episcopal polity upon the Church of Scotland. The Covenanters were those who vigorously sought to maintain the Kirk's Presbyterian polity.
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Her belief was that God created all human beings, therefore both men and women were capable of not only possessing the Inner Light but also the ability to be a prophet. Having been released by order of the King and council, she married George Fox in 1669. On returning to Lancashire after her marriage, she was again imprisoned for about a year in Lancaster for breaking the Conventicle Act. Shortly after her release, George Fox departed on a religious mission to America, and he too was imprisoned again on his return in 1673.
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In June 1673, while holding a conventicle at Knockdow near Ballantrae, Ayrshire, he was captured by Major William Cockburn, and condemned by the Privy Council to four years and three months' imprisonment on the Bass Rock and a further fifteen months in the Edinburgh Tolbooth. In December 1678 he, along with 60 others, was sentenced to banishment to the American plantations. They were transported by ship to London, where they were to be transferred to an American ship. The American captain, however, on hearing the reason for their banishment, released them.
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In the administration of the Conventicle and Five Mile acts he appears to have shown as much leniency towards the accused as the rigour of these statutes permitted. He was a member of the special court of summary jurisdiction created to adjudicate on disputes between owners and occupiers of property in the districts ravaged by the Great Fire of London. In recognition of the services which in this capacity he rendered to the public, his portrait, painted for the corporation of London by Michael Wright in 1671, was placed in Guildhall.
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Several of the prisoners were tortured because they had tried to escape. One of the prisoners was John Fraser who was captured with Alexander Shields at a conventicle in London. About 40 of the prisoners had their ears cut and women who had disowned the king were branded on the shoulder so they might be recognised and hung if they returned. In recognition of his services as a writer, Scot received from the proprietors of East New Jersey a grant, dated 28 July 1685, of five hundred acres of land in the province.
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After that time he regularly attended worship at St. Mary's, only preaching himself at different hours, and thus he escaped molestation. From February 1671 to about 1674 he resided with his pupil, John Hampden the younger, near Paris. On his return he joined with the younger John Bryan (died 1699), in ministering to the presbyterian congregation at Oliver Chapel, High Street, Shrewsbury. An indictment was framed against him for holding a conventicle in December 1680, but he was able to prove an alibi, having spent the whole of the winter in France.
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Around 1551, the Italian Carlos de Seso, son of the Bishop of Piacenza (Catalan Trivulzio), founded a Protestant conventicle in Valladolid, the former seat of the Spanish court. He had converted to Lutheranism the previous year, probably under the influence of the works of Juan de Valdés, and brought reformist texts into Spain. De Seso's proselytising began in Logroño and continued in Toro where he married Isabella de Castilla, who had royal ancestry. In 1554, helped by his wife's social status, de Seso was elected corregidor (mayor) of Toro.
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He was presented at the assizes for keeping a conventicle, and in 1718 and 1729 complaints were made against him to Archbishop William Wake for interfering with the duties of the parish clergyman. He was, however, let off with a reproof. Brett was consecrated bishop by the nonjuring bishops Jeremy Collier, Nathaniel Spinckes, and Samuel Hawes, in 1716. He took part in a negotiation which they opened in 1716 with the Greek archbishop of Thebais, then in London, and which continued till 1725, when it was allowed to drop.
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Swedish peasants were some of the most literate in Europe, and consequently had access to the European egalitarian and radical ideas that culminated in the Revolutions of 1848.Cipollo, 115, estimates adult literacy in Sweden at 90% in 1850, which places it highest among the European countries he has surveyed. The clash between Swedish liberalism and a repressive monarchist regime raised political awareness among the disadvantaged, many of whom looked to the U.S. to realize their republican ideals. Dissenting religious practitioners also widely resented the treatment they received from the Lutheran State Church through the Conventicle Act.
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This law was part of the Clarendon Code, named for Edward Hyde, 1st Earl of Clarendon, which aimed to discourage nonconformism and to strengthen the position of the Established Church. The Conventicles Act 1670 imposed a fine of five shillings for the first offence and ten shillings for a second offence on any person who attended a conventicle (any religious assembly other than the Church of England). Any preacher or person who allowed his house to be used as a meeting house for such an assembly could be fined 20 shillings and 40 shillings for a second offence.
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Just as the ministers left so too did the congregations, following their old pastors to sermons on the hillside. From small beginnings these field assemblies—or conventicles—were to grow into major problems of public order for the government. The operation of the Clarendon Code at least as far as Protestants were concerned was mitigated somewhat by Charles II's Royal Declaration of Indulgence in 1672, which suspended the execution of the Penal Laws and allowed a certain number of non-conformist chapels to be staffed and constructed, with the pastors subject to royal approval. The Conventicle Act was repealed in 1689.
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She subsequently preached in Trøndelag between 1799 and 1805 alongside another female lay minister, Randi Hevle from Drivdalen in Sør- Trøndelag, and later Kirsten Fossen from Kvikne. She reportedly had a beautiful singing voice and she also wrote psalms. Under the Conventicle Act of 1741, Norwegians citizens at the time did not have the right of religious assembly without a Church of Norway minister present. She successfully defended a collective of Haugeans from the local authorities, who gave up their attempts to implement the law after having seen she had too much support from the community.
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Lena Ekblom was known to be very particular about her dress and insisted to always conduct her sermons spotlessly dressed in white, which is why she came to be popularly referred to as Vita jungfrun or 'White Maiden'. In the early 19th-century, religious activity outside of the state church was banned in accordance with the Conventicle Act, and the authorities eventually took an interest in her activity when her followers became many enough to cause unrest. In 1807, she was arrested. When the clergy failed to convince her to adjust to the church doctrine, she was placed in the Vadstena Lunatic asylum.
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The nave The cathedral's location, construction, design, and dedication owe much to the Howard family, who, as Dukes of Norfolk and Earls of Arundel are the most prominent English Catholic family, and rank first (below the royal family) in the Peerage of England. Since 1102 the seat of the Howards' ancestors has been Arundel Castle. In 1664, Roman Catholic worship was suppressed in England by the Conventicle Act, and all churches and cathedrals in England were transferred to the Church of England. With the Catholic Emancipation Act of 1829, the foundation of Roman Catholic parishes became lawful once again.
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Volume 9; Such as They Lived, Svein Ivar Langhelle, Tysvær kommune, Rogaland, Norway, 1997, translation by Rotraud Slogvik, 2002 Hans Nielsen Hauge worked as a lay preacher at a time when such activity was forbidden by law. The Conventicle Act of 1741 (Konventikkelplakaten) prohibited any religious meetings not authorized by the state church: a response to radical Pietism within Norwegian cities. The act decreed that religious gatherings could be held only under the supervision of a state approved minister of the Church of Norway. The pastor was thought to be the only person who could correctly interpret Christian teachings.
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James VII of Scotland (and II of England), who was deposed in 1688 Charles died in 1685 and his brother succeeded him as James VII of Scotland (and II of England). James put Catholics in key positions in the government and even attendance at a conventicle was made punishable by death. He disregarded parliament, purged the Council and forced through religious toleration to Roman Catholics, alienating his Protestant subjects. The failure of an invasion, led by Archibald Campbell, 9th Earl of Argyll, and timed to co-ordinate with the Duke of Monmouth's rebellion in England, demonstrated the strength of the regime.
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On 1 June 1679, a large conventicle taking place near Loudoun Hill was attacked by a company of dragoons, led by John Graham of Claverhouse. This encounter was to become known as the Battle of Drumclog and saw the Covenanters successfully rout Claverhouse's forces. It is known that Nisbet's great- grandson, John Nisbet was present at Drumclog, as were Newmilns residents John Gebbie and John Morton, who both died during the battle.Various, Historical Aspects of Newmilns, Chapter: The Covenanters (David Dumigan Jnr.), 1990 From this, it is highly likely that many more Newmilns residents were in attendance.
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Although the Lutheran community of Valladolid had grown to about 70 members within a few years it had managed to remain undetected by the authorities. About Easter of 1558, publication of the Edict of Faith led to two denunciations. Christóbal de Padilla, a janitor of the Marquess of Alcañizes in Zamora, having spoken carelessly, was arrested and thrown into prison by Antonio del Aguila Vela y Paz, Bishop of Zamora (1546-1560). About this time two more conventicle members, Francisco and Beatriz de Vivero, had been informed on by Juana de Fonseca and Antonia de Branches.
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Thus Catholics could buy the privilege of holding ceremonies in a conventicle (a house doubling inconspicuously as a church), but public offices were out of the question. Catholics tended to keep to themselves in their own section of each town, even though they were one of the largest single denominations: for example, the Catholic painter Johannes Vermeer lived in the "Papist corner" of the town of Delft. The same applied to Anabaptists and Jews. Overall, the country was tolerant enough to attract religious refugees from other countries, notably Jewish merchants from Portugal who brought much wealth with them.
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" Facing Wesley, Nash questioned his authority, comparing the gathering to a conventicle, which was banned by Act of Parliament. Wesley answered that he had the authority of Jesus Christ and the Archbishop of Canterbury and that the gathering was not seditious and therefore did not contravene the Act. Nash complained that Wesley was scaring people out of their wits, but then admitted that he had never actually heard Wesley preach and was just relying on "common report". Wesley rejected this argument, stating that he did not judge Nash "by common report... it is not enough to judge by.
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Originating from Colchester, and working as a weaver in London, Bull first came to the attention of the authorities in a crackdown on the "sectaries or schismatiques" of London, in early 1636. As members of a private conventicle and religious dissenters, both Farnham and Bull were arrested and interrogated on 16 April. With both men imprisoned, pamphleteer Thomas Heywood recorded their outlandish views in a 1636 tract, with the supposed prophets claiming to have power over the elements, and that it was their fate to be "slaine at Hierusalem" and "rise again". Sensational literature surrounded the pair, and often emphasized their reputed group of female followers.
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The Conventicle Act () was a Swedish law, in effect between 21 January 1726 and 26 October 1858 in Sweden and until 1 July 1870 in Finland. The act outlawed all conventicles, or religious meetings of any kind, outside of the Lutheran Church of Sweden, with the exception of the family prayer or worship. The purpose was to prevent freedom of religion and protect religious unity, as such unity was regarded as important to maintain the control of the Crown over the public through the Church. The law only applied to Swedish citizens, while the religious freedom of foreigners was protected by the Tolerance Act .
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This meant a return to persecution; preaching at a conventicle was made punishable by death, while attendance attracted severe sanctions. In 1674, heritors and masters were made responsible for the 'good behaviour' of their tenants and servants; from 1677, this meant posting bonds for those living on their land. In 1678, 3,000 Lowland militia and 6,000 Highlanders, known as the "Highland Host", were billeted in the Covenanting shires, especially those in the South-West, as a form of punishment. St Giles Kirkyard, Edinburgh, where prisoners were held after the Battle of Bothwell Bridge in 1679 In 1679, a group of Covenanters killed Archbishop Sharp.
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Robert Inerarity Herdman The Conventicle Act 1664 was an Act of the Parliament of England (16 Charles II c. 4This nomenclature is a reference to the statute book of the numbered year of the reign of the named King in the stated chapter. This is the method used for Acts of Parliament from before 1962. Although Charles II did not assume the throne until 1660, all legal documents were dated as if he had succeeded his father, Charles I, as king in 1649.) that forbade conventicles, defined as religious assemblies of more than five people other than an immediate family, outside the auspices of the Church of England.
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Charles died in 1685 and his brother succeeded him as James VII of Scotland (and II of England). James put Catholics in key positions in the government and even attendance at a conventicle was made punishable by death. He disregarded parliament, purged the Council and forced through religious toleration to Roman Catholics, alienating his Protestant subjects. It was believed that the king would be succeeded by his daughter Mary, a Protestant and the wife of William of Orange, Stadtholder of the Netherlands, but when in 1688, James produced a male heir, James Francis Edward Stuart, it was clear that his policies would outlive him.
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This remote area is well known for smuggling in the past, and Balcreuchan Port had a reputation for such activities in association with the existence of the cave. Alexander Peden was a famous Ayrshire Covenanter minister who had been captured at a conventicle near remote Knockdow not far from Balcreuchan Port and sentenced to a jail term on the Bass Rock. He later spent some time in Northern Ireland and upon his return to Scotland in the 1680s he may have landed at Balcreuchan Bay as the secluded bay he landed at is recorded as having been between Ballantrae and Lendalfoot, with a shingle beach.
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One, which attracted up to 500 people weekly, was held at a house in Eashing (west of Godalming) belonging to the brother of a Quaker called Henry Gill. This developed out of an earlier conventicle at Binscombe Manor on the north side of Godalming, the property of Thomas Patching. He was converted to the Quaker cause by the preaching of the denomination's founder George Fox at Ifield in West Sussex—an early centre for the Quaker cause where a Friends meeting house (still in use) was opened in 1676. Patching inherited Binscombe Manor in the late 1650s and held regular Quaker meetings at a barn on the estate.
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His policy met with resistance from some English settlers in the towns of Vlissingen (currently Flushing), Rustdorp (currently Jamaica, Queens), and 's-Gravesend (currently Gravesend, Brooklyn), places where Quaker missions were sent. Stuyvesant's actions, however, also met with the support of other English settlers and magistrates who informed on those embracing unorthodox teachings and meeting in small and unsanctioned religious meetings of lay people called conventicles. Thus, Stuyvesant found himself drawn into the religious debates and bickering of the English community in the Atlantic colonies and debates in England which culminated in the Conventicle Act 1664. This policy resulted in numerous acts of religious persecution and harassment.
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Lamb was most often termed a "General Baptist", and he entertained what were considered the most radical forms of Puritanism in his church. Gorton was described by one of his detractors as venting his "desperate opinions," while another opponent heard him "declare the irrelevance of church ordinances and officers." One of Gorton's extreme positions was in crossing traditional gender lines, and he likely preached at the conventicle of a woman who has only been identified as Sister Stag. It was clear that he viewed women with "a spiritual and social equality unusual for that time", as did other Puritan radicals, a position that was later embraced by the Quakers.
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They held their services under the guidance of "Brother John" and these early disciples became known as "elders or stalwarts". Sirgood was overtly critical of the Anglican Church, and the inequality of 19th-century society in general, which led to his movement being harassed by the gentry and threatened by outraged parish authorities. Church efforts to stop Sirgood were thwarted by the repeal of the Conventicle Act but action by others resulted in evictions and the sackings of servant girls and labourers. Notice was served on Sirgood by his landlord who informed him that unless he discontinued the "unlawful meetings" he would be prosecuted "without difficulty according to law".
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George Fox's Imprisonment Two acts of Parliament made it particularly difficult for Friends. The first was the Quaker Act of 1662 which made it illegal to refuse to take the Oath of Allegiance to the Crown. Those refusing to swear an oath of allegiance to the Crown were not allowed to hold any secret meetings and as Friends believed it was wrong to take any "superstitious" oath their freedom of religious expression was certainly compromised by this law. The second was the Conventicle Act of 1664 which reaffirmed that the holding of any secret meeting by those who did not pledge allegiance to the Crown was a crime.
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Fell was the son of Thomas Fell, gentleman, of Beckliff, or Baycliff, Lancashire (now Cumbria), and in his early life occupied some position of trust in the house of his relative, Thomas Fell, at Swarthmoor. He appears to have become a Quaker in 1652. Between 1654 and 1657 he was repeatedly sent to prison for interrupting services, and in 1661 was imprisoned for some religious offence at Leicester. Most of his time seems to have been spent in preaching excursions, although till 1665 at least he retained his situation at Swarthmore, and in this year he was imprisoned in Lancaster Castle for being at an illegal conventicle.
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The congregation "may be considered ... the lineal representative of the conventicle of the reign of Charles II", which had 700–800 worshippers every Sunday at a time when Godalming's population was 3,000. Hart's Lane, now known as Mint Street, is one of several small streets immediately west of the town centre, characterised by small, unrestored 16th- and 17th-century cottages. (Proposals to demolish these streets and all the buildings in favour of a ring road were made in 1969 but were not acted upon.) The land for the chapel was bought for £20 in January 1729, and construction soon followed. Ebenezer Chapel, as it was called, was put under the charge of the Surrey Congregational Mission in 1799.
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Caffyn was several times prosecuted and fined under the Conventicle Act. By 1677 there was a separation, amicably managed, in a Baptist church at Spilshill, in the parish of Staplehurst, Kent, on account of a difference of opinion regarding the Trinity; a part of the flock had embraced the teaching of Caffyn. There was room for latitude in the treatment of this article among the Arminian baptists, for in their 'Brief Confession' of March 1660 neither the Trinity nor the Godhead of Christ is explicitly stated. Caffyn did not vent his views in print, but in his preaching he avoided 'unrevealed sublimities,' and in conversation he owned his disagreement with material points in the Athanasian creed.
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Ch. 5 (40): The Chiffinches discuss tactics for retaining the King's favour. During a pause at the Tower on a royal river outing, Buckingham insults an aged warder, leading to his death, and the Duke of Ormond pleads the Peverils' case with the King. Ch. 6 (41): The Peverils and Hudson are tried for participation in the Popish Plot and acquitted. Ch. 7 (42): On leaving the court the Peverils are involved in a skirmish with a Protestant mob and take refuge at a cutler's where Bridgenorth appears. Ch. 8 (43): Julian rebuts his father's criticism of Bridgenorth, who takes him to eavesdrop on a conventicle of activists and deploys extremist rhetoric himself.
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Townsend lived at a time of upheaval in Britain—which, during her lifetime or shortly before she was born, saw the English Civil War, Commonwealth of England, and Restoration—and persecution for the Quakers. The Society of Friends was relatively new in the mid- to late 17th century; as an organised movement, it had emerged only in the early 1650s. A number of laws, including the Corporation Act 1661, the Act of Uniformity 1662, and the Conventicle Acts 1664 and 1670, limited freedom of religion for Nonconformist Protestants such as the Quakers. Many Quaker women published in the mid-17th century, in no small part due to progressive beliefs among the Friends as to gender equality.
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He moved on to Llanfair Waterdine, and an independent congregation there. On the outbreak of the English Civil War the Llanvaches congregation, an independent conventicle, moved with Cradock to Bristol, where there was an independent church at Broadmead. Since royalist forces then occupied Bristol, in 1643, some moved again to London, and made contact with Henry Jessey, who had been a supporter of the congregation from the start; Cradock preached with Jessey at All- Hallows-the-Great.Claire Cross, Church and People: England, 1450–1660 (1999), p. 183. In 1641 Cradock was in the group of preachers for Wales authorized by the Long Parliament : others were Erbery, Ambrose Mostyn, Richard Symonds, and Henry Walter.
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A year later he was arrested at the instance of George Villiers, 2nd Duke of Buckingham, on suspicion of being concerned in an anabaptist plot against the king's life. He wrote to Clarendon, and was at once released by the privy council, and though a prosecution was threatened nothing came of it. In 1669 his meeting-house was in Finsbury Court, Moorfields. On two occasions, in 1670 and 1682, Kiffin, when prosecuted for conventicle-keeping, successfully pleaded technical flaws. On two other occasions (one in 1673) he obtained interviews with the king, securing the suppression of a libel against Baptists, and the pardon of twelve Aylesbury baptists who had been sentenced to death under 35 Eliz. c. 1.
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Due to his position as Lord Mayor of London in 1567, Sir Roger Martyn was present in his role as a high commissioner in the examination of a group of Puritans who had been accused of holding a conventicle in the Plumbers' Hall in June 1567. Also present at the examination were the Bishop of London, and Dean of Westminster. Also notably present at the examination was Edmund Bonner, an ex-bishop of London noted for his cruel treatment of protestants during Queen Mary's reign. The document which tells us about the examination 'is the earliest surviving Puritan text of its kind and is a rare example of how the High Commission conducted an examination.
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' He made galling references to Sherlock's career, 'tainted with a conventicle' at the outset; vehemently assailed his earlier writings as heterodox on the doctrine of atonement, and maintained his 'new notion' of the Trinity to be tritheistic; an opinion reiterated in his 'Tritheism Charged upon Dr Sherlock's New Notion of the Trinity, and the Charge Made Good (1695). The anonymity of these attacks was transparent. It is not certain that South was the translator of A Short History of Valentinus Gentilis the Tritheist (1696) from the Latin of Benedict Aretius; the dedication to the hierarchy is in his manner, and there is a reference to Gentilis in Tritheism Charged. p. 47\. South's position is mainly that of Wallis; but he chiefly devotes learning and to demolishing Sherlock.
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Penn was accused of preaching before a gathering in the street, which Penn had deliberately provoked to test the validity of the 1664 Conventicle Act, just renewed in 1670, which denied the right of assembly to "more than five persons in addition to members of the family, for any religious purpose not according to the rules of the Church of England". Penn pleaded for his right to see a copy of the charges laid against him and the laws he had supposedly broken, but the Recorder of London, Sir John Howel, on the bench as chief judge, refused, although this was a right guaranteed by law. Furthermore, the Recorder directed the jury to come to a verdict without hearing the defense.Fantel, pp.
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Some Quakers had already moved to North America, but the New England Puritans, especially, were as hostile towards Quakers as Anglicans in England were, and some of the Quakers had been banished to the Caribbean.See, for example, the story of Jan Claus, a gold- and silversmith who was arrested under the English Conventicle Act of 1664, convicted and sentenced to ship to Jamaica, survived an on-board plague that killed half the passengers, was captured by a privateer, was taken back to the Netherlands and imprisoned, and finally saved by Friends who took him to settle in Amsterdam. In 1677 a group of prominent Quakers that included Penn purchased the colonial province of West Jersey (half of the current state of New Jersey).Dobrée, p.
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In accordance with the accepted usage of the word, Church historians properly assert that Christianity took its rise ecclesiastically from a conventicle. Such was the meeting in the Upper Room of the first disciples of Christ after the Ascension (Acts 1:13). This gathering was the type of those which soon began to meet for prayer, mutual edification, and memorial observances, in private houses such as that of Mary, the mother of John (Ac 12:12). Within a short time they drew upon themselves the suspicions of the Jewish ecclesiastical authorities, who branded the new faith as impermissibly heretical, and instituted a persecution directed to the harrying and suppression of these conventicles, one of their most zealous agents being he who became the Apostle Paul.
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Fausto Sozzini had died on the road, after expulsion from Kraków, Poland on 4 March 1604, but the Racovian Academy and printing press continued till 1639, exerting influence in England via the Netherlands. The vogue of Socinian views, typified by men like Lucius Cary, 2nd Viscount Falkland and Chillingworth, led to the abortive fourth canon of 1640 against Socinian books. The ordinance of 1648 made denial of the Trinity a capital offence, but it remained a dead letter, Cromwell intervening in the cases of Paul Best (1590–1657) and John Biddle (1616–1662). In 1652–1654 and 1658–1662 Biddle held a Socinian conventicle in London; in addition to his own writings he reprinted (1651) and translated (1652) the Racovian Catechism, and the Life of Socinus (1653).
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What resulted was an armed insurrection, with many Scots signing the Solemn League and Covenant. The Covenanters would serve as the government of Scotland for nearly a decade, and would also send military support to the Parliamentarians during the English Civil War. Following the restoration of the monarchy in 1660, Charles II, despite the initial support that he received from the Covenanters, reinstated an episcopal form of government on the church. An illegal conventicle, Covenanters in a Glen However, with the Glorious Revolution of 1688 the Church of Scotland was finally unequivocally recognised as a Presbyterian institution by the monarch due to Scottish Presbyterian support for the aforementioned revolution and the Acts of Union 1707 between Scotland and England guaranteed the Church of Scotland's form of government.
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In 1664, it passed the Conventicle Act banning religious assemblies of more than five people outside of the Church of England. In 1665, it passed the Five Mile Act, forbidding ejected ministers from living within five miles of a parish from which they had been banned, unless they swore an oath never to resist the king, or attempt to alter the government of Church or State. Under the penal laws forbidding religious dissent (generally known to history as the Clarendon Code), many ministers were imprisoned in the latter half of the 1660s. One of the most notable victims of the penal laws during this period (though he was not himself an ejected minister) was John Bunyan, a Baptist, who was imprisoned from 1660 to 1672.
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The Quaker community in Brighton had been prevented from congregating in public by the 1664 Conventicle Act, but some freedom was granted after the Act of Toleration 1689 was passed under William III and Mary II's joint sovereignty. By 1690, the community acquired a former malthouse and some adjoining land, which became their first permanent meeting house and a burial ground respectively. This stood near the junction of North Street and New Road, where the Pavilion Theatre now stands. When some pleasure gardens were laid out next to the meeting house in the 1790s, the community sold its grounds (known as Quaker's Croft and extending to ) to the Prince Regent, and sold the building separately; it was immediately demolished by its new owner.
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Lilliesleaf Moor, which then extended westward to Satchels and Grundistone, was the scene of many a conventicle. From Government papers we are warranted to infer that field-meetings were held for some time regularly nearly every Sabbath during summer and winter on Lilliesleaf and Hassendean moors, Blackriddel hill, and other places in the neighbourhood. Meldrum, the notorious Border persecutor, made the following statement before the Privy Council : — "The shire of Selkirk and the country there about is notoriously known to be the most disorderly part of the kingdom, and there have been always more conventicles there than in any other shire." The place in the neighbourhood of Selkirk where conventicles were most frequently held seems to have been Lilliesleaf Moor.
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During the year (1672–3) of Charles II's indulgence, he preached publicly in a licensed house. For conventicle preaching he was arrested with others on 5 October 1685 and imprisoned for six months. He declined to avail himself (1687) of James II's Declaration of Indulgence, though the Exeter dissenters built a meeting- house, James's Meeting, in that year for Joseph Hallett I. On Hallett's death (14 March 1688–9) Trosse succeeded him, and from the passing of the Act of Toleration 1689 conducted services in church hours and took a stipend which (except in the year of indulgence) he had until then declined. His assistant was Joseph Hallett II. He took part in the formation (1691) of a union of Devon ministers, on the London model.
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These included threats to burn down her house and two prosecutions in the law courts for holding "illegal" meetings. The latter came about as a result of the Conventicle Act of 1664 which forbade assembly of more than five persons for divine worship unless in a licensed meeting place and led by a licensed preacher. Sarah Ann was persecuted continuously for one year with threats of grievous bodily harm, questioned by magistrates about supposedly having guns and ammunition in her home, and finally, prosecuted by the House of Assembly. On each occasion, and at her own expense, she not only defended herself and defied the authorities, but also took the extraordinary step of continuing to hold services in her home.
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In June 1673, while holding a conventicle at Knockdow near Ballantrae, Alexander Peden, was captured by Major William Cockburn, and condemned by the Privy Council to four years and three months' imprisonment on the Bass Rock and a further fifteen months in the Edinburgh Tolbooth. James Mackay, 1st Earl of Inchcape of Strathnaver, was the owner of Glenapp Castle on the eponymous estate, and flowering shrubs spell out the name of his daughter on the opposite side of the glen.Ayrshire Post article - So Brave and so Beautiful This daughter, Elsie Mackay, perished in an attempt to become the first female transatlantic aviator in 1928. She is commemorated by a stained glass window in the chancel of the church at Ballantrae.
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Robert Inerarity Herdman It was not, however, till after the Reformation that 'conventicle' became a term with a legal connotation, according to which it was descriptive of the meeting-place or assemblage for worship or consultation of those who departed from the Established Church of England. Queen Elizabeth, in her contest with Puritanism, strenuously asserted the royal supremacy in matters religious and ecclesiastical, and insisted upon the rigorous application of the Act of Uniformity, which demanded that all subjects of the realm must conform to the usages and tenets of the Church established by law. Clerical nonconformity was punished by deposition. As the result of the inquisition that followed, so many ministers were deprived of their livings that their places either could not be filled at all or were filled by incompetent and unpopular substitutes.
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Bunyan began his work while in the Bedfordshire county prison for violations of the Conventicle Act of 1664, which prohibited the holding of religious services outside the auspices of the established Church of England. Early Bunyan scholars such as John Brown believed The Pilgrim's Progress was begun in Bunyan's second, shorter imprisonment for six months in 1675,John Brown, John Bunyan: His Life, Times and Work, (1885, revised edition 1928) but more recent scholars such as Roger Sharrock believe that it was begun during Bunyan's initial, more lengthy imprisonment from 1660 to 1672 right after he had written his spiritual autobiography Grace Abounding to the Chief of Sinners.John Bunyan, The Pilgrim's Progress, edited with an introduction by Roger Sharrock, (Harmondsworth: Penguins Books, Ltd., 1965), 10, 59, 94, 326–27, 375.
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The government army numbered around 5000 regular troops and militia, and was commanded by Monmouth, supported by Claverhouse and the Earl of Linlithgow. The royalist troops were massed on the northern or Bothwell bank of the river Clyde on sloping ground that included a field that has since become known, ironically enough, as the Covenanters Field - not because the battle was fought there but because for many years it was the venue for a covenanters conventicle organised by the Scottish Covenanters Memorial Association. The battle centred on the narrow bridge across the Clyde, the passage of which Monmouth was required to force in order to come at the Covenanters. Hackston led the defence of the bridge and had some initial success in the initial skirmishes at the bridge itself.
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79 At this time, Bull and Farnham seemed to be members of one such "privat Conventicle" together, as the Puritan author Rose Thurgood, in her "A Lecture of Repentance" records that she "reasoned with my brothers Richard Farnam & John Bull concerning prayer". Bull and Farnham confronted her and According to Naomi Baker, a prominent scholar of Thurgood's work, this position reflected a radical Calvinist belief in the "death of the self", as the agency of individual believers is erased for that of God alone. After her initial outrage at these radical teachings, Thurgood came to accept Farnham and Bull as spiritual advisors, and Baker has speculated on a later personal connection with the two, as Farnham's wife, Elizabeth Addington, has been proposed as the scribe of Thurgood's lecture. Bull and Farnham were arrested via Wragg's warrant and examined on 16 April 1636.
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Coronation portrait: Charles was crowned at alt=Charles wearing a crown and ermine-lined robe The Convention Parliament was dissolved in December 1660, and, shortly after the coronation, the second English Parliament of the reign assembled. Dubbed the Cavalier Parliament, it was overwhelmingly Royalist and Anglican. It sought to discourage non-conformity to the Church of England and passed several acts to secure Anglican dominance. The Corporation Act 1661 required municipal officeholders to swear allegiance; the Act of Uniformity 1662 made the use of the Anglican Book of Common Prayer compulsory; the Conventicle Act 1664 prohibited religious assemblies of more than five people, except under the auspices of the Church of England; and the Five Mile Act 1665 prohibited expelled non-conforming clergymen from coming within five miles (8 km) of a parish from which they had been banished.
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The Presbyterians had state backing and held power during the Commonwealth, support for the Puritans was strong, a local martyr being George Marsh. The power of the Church of England was re- asserted through the Clarendon Code after the English Restoration in 1660 by persecuting Nonconformists to force them to conform to use of the Book of Common Prayer in services, requiring prayers for the King, resulting in the Great Ejection on "Bartholemew Sunday" in 1662 when 2500 Ministers left their Churches. Samuel Newton of Rivington Church was one of the Ministers ejected in 1662, many of his congregation followed him and formed the first nonconformist congregation at Rivington. Laws followed including the Conventicle Act 1664 that prohibited unauthorised religious meetings of more than five people and the Five Mile Act 1665 to suppress nonconformist clergy.
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It applied to any national or local official in England or Wales who was required to attend Church of England services and take the Lord's Supper. If such a person attended "any conventicle, assembly or meeting" of any other religion, they would be subject to a penalty of £40 and permanently barred from government employment. (The Act did not extend to Scotland, the independence of whose Presbyterian state church (kirk) was guaranteed by the Acts of Union.) A notable occasional conformist had been the Queen's husband, Prince George, a practising Lutheran; despite this, he had voted for the earlier failed bill in the House of Lords at his wife's request, but died in 1708 before the passage of the act. Its purpose was to prevent Nonconformists and Roman Catholics from taking "occasional" communion in the Church of England in order to become eligible for public office under the Corporation Act 1661 and the Test Act.
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Even during the subsequent reign of Puritanism, the meetings of this particular body were regarded and treated after the same fashion by the Protector Cromwell, who was incensed by their aggressive fanaticism. For other persecuted sects, with only one or two exceptions, there was a breathing-space of toleration and freedom. In England, there were three acts of Parliament passed to coerce people to attend Church of England services and to prohibit unofficiated meeting of laymen: The Religion Act 1592, stated to last for just one parliament, called for imprisonment without bail of those over the age of sixteen who failed to attend church, who persuaded others to do the same, who denied Her Majesty's authority in ecclesiastical matters, and who attended unlawful religious conventicles. The Conventicle Act 1664 forbade conventicles of five or more people, other than an immediate family, meeting in religious assembly outside the auspices of the Church of England.
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The right to freedom of expression is generally seen as being the 'lifeblood of democracy.'R v Home Secretary, ex p Simms [2000] 2 AC 115, 126 After the English Civil War, it was established that a jury could acquit a Quaker who preached to a crowd even against the judge's direction and 'against full and manifest evidence'.R v Penn and Mead or Bushell’s case (1670) 6 St Tr 951, prosecuting Quakers under the Religion Act 1592 (offence to not attend church) and the Conventicle Act 1664 and Conventicles Act 1670 (prohibitions on religious gatherings over five people outside the Church of England). The Bill of Rights 1689 article 9 guaranteed the 'freedom of speech and debates or proceedings in Parliament' and stated they were 'not to be impeached or questioned in any court or place out of Parliament', but the first full, legal guarantees for free speech came from the American Revolution, when the First Amendment to the US Constitution guaranteed 'freedom of speech'.
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The indictment he was answering for, was "preaching and discharging the other functions of the ministry without a regular licence." He was tried for preaching sermons in the open air for "by the fifth act of the second session of the second Parliament of Charles II, 1670, it is statute and ordained, "that whosoever without licence or authority shall preach, expound scripture, or pray at any meetings in the field, or in any house where there are more persons than the house contains, so that some of them are without doors (which is declared to be a house conventicle), or who shall convocate any number of people to these meetings, shall be punished with death, and confiscation of their goods."" He was sent to the Bass Rock on the Firth of Forth in Haddingtonshire on 12 October 1676 along with Robert Dick. He was released on 19 July 1679 after nearly three years.
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In addition, a few very large mandalas were inscribed, apparently intended for use at gathering places, suggesting the existence of some type of conventicle structure. The Atsuhara Affair also gave Nichiren the opportunity to better define what was to become Nichiren Buddhism. He stressed that meeting great trials was a part of the practice of the Lotus Sutra; the great persecutions of Atsuhara were not results of karmic retribution but were the historical unfolding of the Buddhist Dharma. The vague “single good of the true vehicle” which he advocated in the Risshō ankoku ron now took final form as chanting the Lotus Sutra's daimoku or title which he described as the heart of the “origin teaching” (honmon 本門) of the Lotus Sutra. This, he now claimed, lay hidden in the depths of the 16th (“The Life Span of the Tathāgata”) chapter, never before being revealed, but intended by the Buddha solely for the beginning of the Final Dharma Age.
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In any case, the author, whether he was a sophist commissioned by Phocas to attack the monks, or some professor who hoped to profit by singing the imperial praises, represents the views of the patriotic (as the title shows) as opposed to the unpatriotic party. According to another view, which assigns the dialogue to the time of Heraclius (610-641), the author was a Christian fanatic, whose object was to make known the existence of a conventicle of belated pagans, the enemies alike of the Christian faith and the empire; it is doubtful, however, whether such a pagan community, sufficiently numerous to be of importance, actually existed at that date. The object of the first and longer portion of the dialogue was to combat the humanism of the period, which threatened a revival of polytheism as a rival of Christianity. In 1982, The Date and Purpose of the Philopatris, by Barry Baldwin was published in Later Greek Literature, Volume 27, with arguments that effectively overturned the Byzantine dating.
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Handbook of British Chronology p. 95 He served as Lord Treasurer from 1391 until his death in 1395.Fryde, et al. Handbook of British Chronology p. 106 In May 1388 Waltham served as one of the commissioners at the trial of Alexander Neville, Archbishop of York, Robert de Vere, Earl of Oxford and duke of Ireland, Michael de la Pole, Earl of Suffolk, and others. Pope Urban VI conferred the See of Salisbury on Waltham on 3 April 1388,Walsingham, p.266 and he was consecrated Bishop of Salisbury on 20 September 1388Fryde, et al. Handbook of British Chronology p. 270 at a ceremony attended by King Richard II. During his reign as bishop, Waltham challenged the authority of the Archbishop of Canterbury, William Courtenay, by refusing a canonical visitation in 1390; threatened with a sentence of excommunication by Courtenay, Waltham submitted. At this time, the teachings of John Wycliffe and the Lollards were gaining popularity, and to suppress this movement, Waltham compelled the mayor and city of Salisbury to submit to the episcopal court and to prohibit conventicle meetings.
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Lanz's publisher, Herbert Reichstein, made contact with the group in 1925 and formed it into an institute with himself as director. This association was named the Ariosophical Society in 1926, renamed the Neue Kalandsgesellschaft (from Kaland, Guido von List's term for a secret lodge or conventicle) in 1928, and renamed again as the Ariosophische Kulturzentrale in 1931, the year in which it opened an Ariosophical School at Pressbaum that offered courses and lectures in runic lore, biorhythms, yoga and Qabalah. The institute maintained a friendly collaboration with Lanz, its guiding intellect and inspiration, but also acknowledged an indebtedness to List, declaring itself as the successor to the Armanen priest-kings and their hierophantic tradition. Reichstein's circle therefore establishes the historical precedent for a broad conception that was followed by Nicholas Goodrick-Clarke in 1985 when he redefined Ariosophy as a general term to describe Aryan-centric occult theories and hermetic practices, including both Lanz's Ario-Christianity and the earlier Armanism of List, as well as later derivatives of either or both systems.
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After the Restoration of the Stuart dynasty, established Episcopacy once more became intolerant under the aegis of Charles II. An Act of Uniformity was promulgated in 1662, which ordained the expulsion from his charge of any clergyman who refused to subscribe to everything contained in the Book of Common Prayer and to the doctrine of the King's supremacy in matters ecclesiastical, and held by the Solemn League and Covenant of 1643, prohibiting such from exercising his religious functions in private houses. 2000 clergymen were ejected from their livings in one day for declining to comply with these tests. This enactment was reinforced in 1664 by a statute called 'the Conventicle Act,' which rendered illegal any gathering in a private house for religious worship attended by a number exceeding by five the regular members of the household, under penalty of fine, imprisonment, or transportation. A second version of this Act deprived these outed ministers of the right of trial by jury, and empowered any justice of the peace to convict them on the oath of a single informer, who was to be rewarded with a third of all fines levied.
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