300 Sentences With "popery" | Random Sentence Generator

Some of my favorite pairs that did not make it into the puzzle were JAVANESE/GIOVANNI'S, POPERY/POTPOURRI, and PLATO/PLATEAU.

Then there is the effigy of Pope Paul V (the pontiff in 1605) alongside banners reading "no popery" and flaming crosses.

For Bowie, I think, it is only when we clear away all the fakery of social convention, the popery and jiggery-pokery of organized religion and the compulsory happiness that plagues our culture that we can hear the Yes that resounds across his music.

Then came the inevitable downplaying from Vatican officials, the inevitable turnabout from Trump ("the Pope is a wonderful guy," he told CNN), the inevitable debates about whether the Vatican's own walls are un-Christian, whether Protestant voters in the South Carolina primary are still suspicious of popery, and more.

In Hilary Mantel's popular novels about Reformation England, "Wolf Hall" and "Bring Up the Bodies," the figure of Thomas Cromwell, Henry VIII's enforcer, is presented as a sympathetic proto-modern alternative to the dueling zealotries of popery and Calvinism — more broad-minded and humane and secular, less bigoted and ascetic.

He continued his studies at Magdalene College, Cambridge, completing his Doctor of Philosophy (PhD) degree in 1991. His doctoral thesis was titled "Near popery yet no popery: theological debate in Cambridge 1590-1644".

The germs of Popery, Sacerdotalism, Puseyism, are inevitably contained in this latter thesis.

Milton accuses the Roman Catholic Church of blatantly changing scripture and of blindly leading gullible members astray. He argues that the Catholic Church's reliance on popery is false religion and uses that as evidence of heresy within the institution. Milton begins his argument with the claim that "the increase of popery is at this day no small trouble and offence to the greatest part of the nation."John Milton, Protestant Union: A Treatise of True Religion, Heresy, Schism, Toleration, and what Best Means May be Used Against the Spread of Popery.

David Abercromby was a 17th-century Scottish physician and writer, thought to have died in 1702.Andrew Pyle (editor), Dictionary of Seventeenth Century British Philosophers (2000), article pp. 2-7. Brought up at Douai as a Roman Catholic by Jesuit priests, he was converted to Protestantism in 1682 and came to abjure popery, and published Protestancy proved Safer than Popery (1686).

Preservative against Popery (also Preservation against Popery) is a name commonly given to a collection of anti-Catholic works published in 1738 by Edmund Gibson. It drew largely on the literature of the "Romish Controversy" of the 1680s, in which Church of England controversialists made a case against what they saw as a present threat from Catholicism. The original edition was in three folio volumes.

Diana Moore, "Romances of No-Popery: Transnational Anti-Catholicism in Giuseppe Garibaldi's The Rule of the Monk and Benjamin Disraeli's Lothair." Catholic Historical Review 106.3 (2020): 399-420 online.

His funeral sermon was preached by George Trosse and published in his The Sin and Danger of Popery, in six sermons (1712) and his Farewell Sermon at St. John's (1715).

There is a history of religious antagonism and anti-popery around the bonfire celebrations in Lewes. In the 1930s the mayor of Lewes requested that 'no popery' banners be removed and an end to the burning of effigies of Pope Paul V. In the 1950s the Cliffe Bonfire Society was banned from the Bonfire Council from taking part in the United Grand Procession for its refusal to stop carrying a 'no popery' banner and banners commemorating the 16th century Protestant martyrs burned at Lewes. In 1981 Ian Paisley visited Lewes on Bonfire Night and tried to fan the flames of conflict by handing out anti-Catholic pamphlets. His intervention back-fired and the following year he was burned in effigy.

Publication of the bull was met with an outburst of hostility. The Reformation Journal published an article under the heading "The Blight of Popery". "No Popery" processions were held all over England, and windows of Catholic churches were broken.Anthony S. Wohl, The Re-establishment of the Catholic Hierarchy in England, 1850 Guy Fawkes night proved to be a focal point for anger as demonstrated by the burnings of effigies of the new Archbishop Wiseman and the pope.

37-8Introduction by F. G. L. to new edit. of the Reformed Monastery. duodecimo, London (1865)Jones's Catalogue of Tracts for and against Popery (Chetham Soc.), part i. 237. ii. 382. 523.

History of Popery, 1838, p. 138. One commentator suggested that the cardinals "escaped by electing a dying man".Ambrosini and Willis, 1969, p. 267. Still others refer to him as "Orsini's candidate".

The Evangelical Protestant Society (EPS) is a pressure group representing Christian evangelicalism in Northern Ireland. It was founded in Belfast in 1946 and opposes what it terms "liberalism and false ecumenism", "Romanism" and "Popery".

In proposing another toast he asked permission to bring his "Kentish artillery" again into action. Chambers's Encyclopaedia says it arose from the protracted cheers given in Kent to the No-Popery orators in 1828–29.

The obvious anti-Catholic ideas present in Milton's writing, coupled with Milton's own influence, may have inspired such social movements as the Glorious Revolution of 1688 and the eventual passing of the Popery Act of 1698.

Appointed as Bishop of Chichester in 1929, George Bell was a vocal supporter of the German resistance to Nazism and a pioneer of the Ecumenical Movement that aimed for greater co-operation between churches. Bell established in 1955 the first ever County Council of Churches in Sussex, since which similar structures have been formed in other parts of England. There is a history of religious antagonism and anti-popery around the bonfire celebrations in Lewes. In the 1930s the mayor of Lewes requested that 'no popery' banners be removed and an end to the burning of effigies of Pope Paul V. In the 1950s the Cliffe Bonfire Society was banned from the Bonfire Council from taking part in the United Grand Procession for its refusal to stop carrying a 'no popery' banner and banners commemorating the 16th century Protestant martyrs burned at Lewes.

His general style of preaching was extempore and incisive. Multitudes thronged to hear him wherever he was announced to speak upon these topics. Rev Dr W C Brownlee was wont to say, "There are two men to whose preaching he always listened to with delight-Rev Dr Alexander and George Bourne." Among the books of which he was the author are the following, in addition to those referred to: Picture of Quebec, Old Friends, The Reformers, Lorette, the History of a Canadian Nun; American Textbook of Popery, and Illustrations of Popery.

The Stour Valley riots, also called the Anti-Popery riots, were a series of anti-Roman Catholic riots and attacks which took place across southern East Anglia throughout 1642.John Walter, Understanding Popular Violence in the English Revolution: The Colchester Plunderers (Cambridge University Press, 10 Jun 1999), p.64-8.John Walter, 'Anti-Popery and the Stour Valley Riots of 1642' in David Chad, History of Religious Dissent in East Anglia, III (Norwich, 1996), p.121-40. The unrest was concentrated in the area surrounding the River Stour, Suffolk.

It was this work that brought Duckett to the attention which led to his appointment as a commissioner of excise. In 1729, Duckett and John Dennis together wrote anti- Popery booklet called Pope Alexander's Supremacy and Infallibility Examin'd.

In 1778, the First Relief Act passed through both Houses of Parliament without a Division. It was a modest measure that essentially only reversed the 1700 'Act for Further Preventing the Growth of Popery', but it did put an end to the prosecution of Roman Catholic clergy and removed the restrictions on Roman Catholics holding land. Some commentators have claimed that the frenzy of unrest that was fomented by Lord George Gordon in response this Act was the most serious episode of public disorder ever seen in this country. To what extent it was a manifestation of genuine opposition to Roman Catholicism rather than an expression of general dissent is open to question – as Daniel Defoe wrote: ‘There are 40,000 stout fellows ready to fight to the death popery without knowing whether popery is a man or a horse’ – but it was undoubtedly serious.

Shaw, p. 99 The debate on the bill was acrimonious, and resulted in a clear indication of parliamentary support for church reform. In its wake mobs invaded churches, removing "scandalous images" and other signs of "popery".Adamson and Folland, p.

The Popery Act 1627 (3 Chas. 1, c. 3) was an Act of Parliament passed by the Parliament of England. Its long title is "An Act to restrain the passing or sending of any to be Popishly bred beyond the Seas".

Robert Craggs-Nugent, 1st Earl Nugent PC (1709 – 13 October 1788) was an Irish politician and poet. He was tersely described by Richard Glover as a jovial and voluptuous Irishman who had left popery for the Protestant religion, money and widows.

Edward Tyrrell (died May 28, 1713) was a priest-hunter based in Ireland. He travelled the country from 1710 onwards looking for Catholic priests and bishops. Tyrrell was working to enforce the Act to prevent the further Growth of Popery, commonly known as the Popery Act or the Gavelkind Act, which was an Act of parliament of the Parliament of Ireland passed in 1703 and amended in 1709, one of a series of penal laws against Roman Catholics. He was convicted of bigamy and executed on May 28, 1713 having been reprieved for fifteen days after his original execution date.

Moreover, any Papist who within six months of attaining the age of eighteen failed to take the Oath of Allegiance and Supremacy and subscribe to the Declaration against Popery, was disabled in respect to himself (but not of his heirs or posterity) from acquiring or holding land, and until he submitted, his next of kin who was a Protestant might enjoy his lands, without being obliged to account for the profits. The recusant was also incapable of purchasing, and all trusts on his behalf were void. "William III, 1698-9: An Act for the further preventing the Growth of Popery".

The "Report on the State of Popery of 1731" identifies "Atlars ut supra" in the Parish of Clontibret. "Ut supra" is Latin for "as stated above" and the entry reads ‘one Altar made of earth & stones uncovered’. The entry also relates to multiple altars, these possibly being those located at Lemgare and Tassan (Catholic Historical Society of Ireland (1913) ‘Report on the State of Popery in Ireland, 1731, Archivium Hibernicum, 1, pp. 10-27). This means that knowledge of the Mass Rocks in the townlands of both Lemgare and Tassan potentially dates back to at least 1731.

Gray, Tony: The > Orange Order Bodley Head, London, 1972, p.87 Ensuing out of the anti-Catholic landowner slogan "To Hell or Connaught" after the Battle of the Diamond in 1795,Gray, Tony: pp.50–52 the "No Popery"originated from the solemn League and Covenant of 1643, which was a formal agreement to reform religion in the kingdoms of England and Ireland and to endeavour the extirpation of popery, prelacy . . . . superstition, heresy, schism, profaneness and what ever shall be found to be contrary to sound doctrine and the power of godliness: Lewis, Goeffrey: Carson – the Man who divided Ireland, p.

He does not seem to have returned to his practice as a barrister, but on 22 February 1703 he appeared without a gown at the bar of the Irish House of Commons, and on the 28 at that of the Lords, to argue against the Act to prevent the further growth of popery, and in favour of the articles of Limerick. He was accompanied by Sir Toby Butler, James's Solicitor General for Ireland, who made a memorable speech denouncing the Popery Act as being "against the laws of God and man". Rice died on 16 February 1715, aged 78.

Chandler was vehement in his opposition to Roman Catholicism, and this was sharpened by events which seem to threaten the Protestant Revolution of 1688. In 1735 he took part in a series of controversial lectures organised by Dissenters at Salter's Hall in London, aimed at what they perceived to be the growing threat of "popery", particularly from missionaries. His contributions were published in Seventeen Sermons against Popery preached at Salter's Hall (London, 1735), as well as separately. These advanced a Protestant ecclesiology over and against claims of Roman supremacy, embodied in Bellarmine's fifteen Marks of the Church.

Opinions of Wren's cathedral differed, with some loving it: "Without, within, below, above, the eye / Is filled with unrestrained delight", while others hated it: "There was an air of Popery about the gilded capitals, the heavy arches ... They were unfamiliar, un-English ...".

' :'An Irish cat run away!' sneered Grammachree, 'no; never! by the powers of Moll Kelly! they eat one another up!' An 1830 "dialogue on Popery" by one Jacob Stanley summarises "the Travellers tale of the Irish Cat fight", giving no specific location.

This work was reprinted, with the Via Tuta and Via Devia, in Blakeney's edition of Edmund Gibson's Preservative against Popery, vols. iv. and v., 1849. Via Tuta was also reissued in 1848, and a French translation of it and of Via Devia is dated 1645.

The English Liberties continued to be reprinted until the late 18th century. A two-volume adaptation of the Weekly Pacquet, under the title The History of Popery, appeared anonymously in 1735–6.Lois G. Schwoerer, The Ingenious Mr. Henry Care, Restoration Publicist (2001), p. 226.

Bull was a Dissenter and close supporter of John Wilkes. He followed the Bill of Rights Society programme throughout his parliamentary career. His politics were radical and anti-Popery and in the spring of 1780 he supported Lord George Gordon’s Protestant crusade which led to the riots in June.

During the Jacobite rebellion of 1745, having published in the same year Popery Another Gospel, he was threatened by soldiers of the Highland army while conducting service in the church building and for a few weeks had to preach in private houses. His last publication was Sacramental Meditations and Advices (1747).

Notably absent are any crucifixes, beads, medallions or other signs of "popery" distinguishing the religious life of Catholics from that of Protestants. The painting appears to show her being blindfolded indoors, in reality she was executed outdoors and would probably only have been blindfolded after she was led onto the scaffold.

199Gallagher, Tom. Edinburgh Divided: John Cormack and No Popery in the 1930s. Edinburgh: Polygon, 1987. p. 204 The party sought to prohibit Irish migration to Scotland, expel Catholic religious orders from Scotland, and repeal the Education (Scotland) Act 1918 (which allowed Catholic schools into the state system funded through education rates).

In 1801 Reeves published Considerations on the coronation oath where he supported the King's opinion that the coronation oath prohibited Roman Catholics from Parliament. He also supported his dismissal of the Pitt government. Reeves further claimed that presbyterianism rather than popery was the greatest threat to Church and state.Sack, p. 227.

John Darby (d. 1704) was an English printer. He was associated with the Whigs and printed many works by Whig authors. These included Andrew Marvell's An Account of the Growth of Popery and Arbitrary Government in 1677-1678 and during the rest of the Exclusion Crisis he helped keep Whig arguments in circulation.

In fury the Bonfire Boys, never to be understated in their offence, burned an effigy of the Pope as well as Guy Fawkes, something that is unique to Lewes. New Bonfire Societies were formed where none existed and with an intensity not seen for a hundred years on numerous nights East Sussex burned with outrage with signs of No Popery Here. It must be noted that these signs were not connected with the No Popery march on Parliament. It was a phrase from history which had re-emerged, and whereas some local to Lewes may well have been in the Protestant association movement there is no evidence that the Bonfire Societies were involved, indeed they weren't created until a long time after.

Marvell also wrote anonymous prose satires criticizing the monarchy and Roman Catholicism, defending Puritan dissenters, and denouncing censorship. The Rehearsal Transpros'd, an attack on Samuel Parker, was published in two parts in 1672 and 1673. In 1676, Mr. Smirke; or The Divine in Mode, a work critical of intolerance within the Church of England, was published together with a "Short Historical Essay, concerning General Councils, Creeds, and Impositions, in matters of Religion." Marvell's pamphlet An Account of the Growth of Popery and Arbitrary Government in England, published in late 1677, alleged that: "There has now for diverse Years, a design been carried on, to change the Lawfull Government of England into an Absolute Tyranny, and to convert the established Protestant Religion into down-right Popery".

He also raided the trading outpost and home of Jean- Vincent d'Abbadie de Saint-Castin on Penobscot Bay. His careful preservation of the Catholic Castin's chapel would be a source of later accusations of "popery" against Andros.Lustig, p. 174 "Andros a Prisoner in Boston" as depicted in "Pioneers in the Settlement of America" Vol.

He was deprived of his living of Yelden in 1662;CNDB he had held it from 1642.Hill, Bunyan, p. 166. A 1667 pamphlet of his, The Increase of Popery in England, was suppressed and appeared only in 1681;Hill, Milton, p. 219. Hill calls this anti-Catholic attack 'partly a political gambit'Hill, Milton, p. 220.

85 The Catholic Church had refrained from using the ancient titles of the existing Anglican sees, and had created new titles for their bishoprics. In the wake of widespread popular "no popery" outbursts, Prime Minister Lord John Russell passed the Ecclesiastical Titles Act 1851 as an anti-Roman Catholic measure.Chadwick, Owen. The Victorian Church (1966) v.

A 1704 act (4 Anne c.2) amended the Registration Act, Banishment Act and Popery Act, to close a loophole whereby they had not applied to priests ordained after the original act first came into force. The 1704 act, originally set to expire after the 1708–9 session of Parliament, was made permanent in that session.8 Ann c.

Under Queen Elizabeth I the plays were seen as 'Popery' and banned by the English Church. Despite this, a play cycle was performed in 1568 and the cathedral paid for the stage and beer as in 1562. They were performed in 1572 despite a protest by an Evangelical minister. They were performed again, over four days, in 1575.

Of True Religion, Heresy, Schism, Toleration; and what best means may be used against the Growth of Popery is the title of a polemical tract against the popery of the Roman Catholic Church written by John Milton which was published in London in 1673. The tract addresses Milton's own problems with the doctrines, practices, and ceremonies associated with the pope or the papal system of the Roman Catholic Church and, with what Milton called, the implicit faith of its members. The anti-Catholic ideas in Milton's writing are in direct response to the tolerant stance of King Charles II of England toward the Roman Catholic Church. Pro-Catholic sentiments had not been popular in England since the very bloody reign of the devout Roman Catholic queen Mary I of England.

298 Vane was turned out of office in 1637 over the Hutchinson affair and his insistence on flying the English flag over the colony's fort — many Puritans felt that the Cross of St George on the flag was a symbol of popery and was thus anathema to them.Moore, pp. 317–318 Vane was replaced by Winthrop, who then served three terms.Moore, pp.

Holmes, p. 158 On 1 February 1689 Oxford and Compton lobbied Parliament to pass a vote of thanks to the army for the Whig constitution "...testified their sturdy adherence to the Protestant religion and being instrumental in delivering this country from popery and slavery."Arthur, I, p. 231 He died in 1703 without surviving male issue, making the title extinct.

On 2nd June 1780 a huge crowd, estimated at 40,000 to 60,000 strong, assembled and marched on the Houses of Parliament. Many carried flags and banners proclaiming "No Popery", and most wore blue cockades which had become the symbol of their movement. As they marched, their numbers swelled. They attempted to force their way into the House of Commons, but without success.

For reasons unknown the play was accused of promoting "popery and treason". Jonson was questioned, but no action was taken. Jonson published the play in a revised version, replacing the contributions of his co-author with his own words. The published version was accompanied by copious marginal notes citing its historical sources, in quarto in 1605 and in folio in 1616.

In the winter of 1618–19 Jonson told his friend William Drummond that the Earl of Northampton was his "mortal enemy" because Jonson had beaten one of the Earl's servants, and that Northampton had had Jonson called before the Privy Council on an accusation of "Popery and treason", based on Sejanus.Chambers, Vol. 3, p. 367. What led to these accusations is unknown.

He also raided the trading outpost and home of Jean-Vincent d'Abbadie de Saint-Castin on Penobscot Bay. His careful preservation of the Catholic Castin's chapel was a source of later accusations of "popery" against Andros.Lustig, p. 174 Andros took over the administration of New York in August 1688, and he met with the Iroquois at Albany to renew the covenant.

In 1730, though an independent, he was elected a trustee of Dr. Williams's Foundations. He took part in 1734-5 in a course of dissenting lectures against popery, his subject being penances and pilgrimages. He was also one of the disputants in certain 'conferences' held with Roman Catholics, on 7 and 13 February 1735, at the Bell Tavern, Nicholas Lane.

His first work, entitled Subjects and Modes of Baptism, was printed at Pembroke in 1821; thenceforward, his pen was never idle. Upwards of seventy books have his name on their title-pages, a full account of which is given in Boase and Courtney's Bibliotheca Cornubiensis, i. 124–7, iii. 1163. Dunn wrote against atheism, popery, Socinianism and unitarianism, and in defence of Methodism.

14 While a major principle of whiggism was opposition to popery, that was always much more than a mere religious preference in favour of Protestantism, although most Whigs did have such a preference. Sir Henry Capel outlined the principal motivation of the cry of "no popery" when he said in the House of Commons on 27 April 1679: Although they were unsuccessful in preventing the accession of the Duke of York to the throne, the Whigs in alliance with William of Orange brought him down in the Glorious Revolution of 1688. By that event, a new supremacy of parliament was established, which itself was one of the principles of whiggism, much as it had been the chief principle of the Roundheads in an earlier generation.Melinda S. Zook, Radical Whigs and conspiratorial politics in late Stuart England (1999), p.

His first publication was a letter in the Philosophical Transactions, August 1738. In 1739 he published 'The Bishop of Corke's Letter to his Clergy,' Dublin, and 'A Sermon preached before the Judges of Assize,' Cork, and in 1740 'The Religion of Labour,' Dublin, for the Society for Promoting English Protestant Schools in Ireland. In 1743 he published ' A Replication . . . with the History of Popery,' &c.

129 col. 1726, 15 August 1853 He was once again elected, however, in the 1859 general election. An Anglican, Whalley was persuaded to lead the parliamentary campaign against Roman Catholicism, taking over from the ailing Richard Spooner. His principal aim was to abolish the Maynooth Grant, claiming that Britain was paying for the creation of priests whose goal was to turn Britain into a "citadel of Popery".

He was ordained deacon in January 1827 and priest in October the same year. He was curate of Llanbedr and Caerhun, later becoming chaplain of New College, Oxford (1828-1858) and of All Souls College, Oxford (1837-1858). From 1858 until his death on 30 March 1878, he was vicar of Yarnton, Oxfordshire. He wrote on church music, composing hymns in addition, and wrote pamphlets against Popery.

During Charles's reign Gunpowder Treason Day became increasingly partisan. Between 1629 and 1640 he ruled without Parliament, and he seemed to support Arminianism, regarded by Puritans like Henry Burton as a step toward Catholicism. By 1636, under the leadership of the Arminian Archbishop of Canterbury William Laud, the English church was trying to use 5 November to denounce all seditious practices, and not just popery.

In 1605, Jones was appointed Lord Chancellor of Ireland, a position he held for the rest of his life. He was staunchly anti-Catholic, and a firm supporter of King James's Plantation of Ulster. In 1611, he sat on a Protestant Council in Dublin "to prevent sectarianism and extirpate Popery." He attended the opening of the Parliament of Ireland in 1613, where he gave an important speech.

This move was met with immediate resistance, with a number of merchants refusing to pay the duty. One in particular was Jacob Leisler, a well-born German Calvinist immigrant merchant and militia captain. Leisler was a vocal opponent of the dominion regime, which he saw as an attempt to impose "popery" on the province, and may have played a role in subverting Nicholson's regulars.Webb (1998), p.

In addition to replacing Joseph, the new colonial leaders were eventually successful in having proprietary control removed from the Calvert family and in barring Catholics from voting, bearing arms, or serving on juries. In 1704 an Act was passed "to prevent the growth of Popery in this Province", preventing Catholics from holding political office. Full religious toleration would not be restored in Maryland until the American Revolution.

In 1695, Hebrew verses by Bennet on the death of Queen Mary were printed in the university collection. His first major publication was An Answer to the Dissenters Plea for Separation, or an Abridgment of the London Cases (1699, 5th edition 1711). In 1701 appeared A Confutation of Popery in three parts. In 1702 he followed up his Answer by A Discourse of Schism.A Discourse of Schism, shewing, 1.

She wrote two separate accounts of the meeting. Her father told her not to "grieve and torment herself for him" and asked her to keep her faith in the Protestant religion. Charles I told her to read certain books, among them Bishop Andrew's Sermons, Hooker's Ecclesiastical Polity and Bishop Laud's book against Fisher, to ground her against "popery". Charles I also gave his daughter a Bible during the meeting.

Harte (1986), p. 73 In a letter to Wellington he wrote, "I have come to view the college as an instrument in a wider programme designed to promote the Roman Catholic faith and undermine the established church." Winchilsea also accused the Duke to have in mind "insidious designs for the infringement of our liberty and the introduction of Popery into every department of the State".Holmes (2002), p.

After Virginian victory, Calvert returned to Maryland in 1646 and recaptured St. Mary's City. Following the death of Leonard Calvert in 1647, in 1649 Cecil Calvert named William Stone, a Protestant, as governor. By choosing Stone, Calvert could avoid criticism of Maryland as a seat of Popery, where Protestants were allegedly oppressed. Stone and his council, however, were required to agree not to interfere with freedom of worship.

The first provision excluded all non- conformists; the second Catholics only. The Test Act 1673 imposed on all officers, civil and military, a "Declaration against Transubstantiation", whereby Catholics were debarred from such employment. Five years later, the Test Act 1678 required all members of either House of Parliament, before taking their seats, to make a "Declaration against Popery", denouncing Transubstantiation, the Mass and the invocation of saints as idolatrous.

Slattery's Sago Saga is an unfinished novel by Irish writer Flann O'Brien. Arthur Riordan produced a play version in 2010. The novel details the efforts of a Scottish-American woman to replace Ireland's potato crop with the hardier sago. This replacement would mean fewer reasons for Irish citizens to emigrate to the United States, as the sago plants would resist blight, so preventing the Irish from importing "popery".

In a tract of 1697 Jollie ascribed his cure to the prayers of the nonconformists. Zachary Taylor (died 1703), vicar of Ormskirk, son of an ejected minister of the same name, wrote two tracts (1697–9) to expose the ‘popery’ and ‘knavery’ of this business. John Carrington (died 1701), presbyterian minister at Lancaster, who had taken part in the exorcism, came forward in its defence; Frankland and Heywood were significantly silent.

Michael C. Questier is an English academic and historian. Questier studied at Worth School and Balliol College, Oxford. In 1991 he completed a D.Phil at the University of Sussex on early modern politico-religious history. He has published works on post-Reformation history, and English Catholicism between the early Reformation and the Civil War, particularly focusing on anti-popery, aristocratic culture, the Jacobean exchequer, and the experience of conversion.

360px The Glorious Revolution of 1688, which deposed Charles' younger brother, the Catholic James II, eventually led to the Popery Act of 1698, which placed a bounty on Catholic clergy. Once again, the Franciscans of Ross Errilly became fugitives and abandoned the premises. Local records indicate that by 1712, Franciscans had returned to the abbey. Some sources indicate that the abbey was abandoned again in 1731, for reasons which are unclear.

The work seems to allude to contemporary political issues, such as the 1707 Act of Union between Scotland and England, symbolised by overlapping playing cards, and refers disparagingly to Roman Catholicism, by reference to the National Covenant and the dangers of popery. John Walter sees the work as demonstrating changes in British society from the late seventeenth century, with the increasing availability of printed material leading to growing debate in print.

Archbishop of Canterbury William Laud was an enemy of Burges. The Calvinistic views held by Burges are shown in his Baptismal Regeneration of Elect Infants, published at Oxford in 1629. A Latin sermon, preached in 1635 to the London clergy at St. Alphage's, London Wall, brought him before the Court of High Commission. In this discourse he had blamed the connivance of bishops at the growth of Arminianism and popery.

February 27, 2007 Pennsylvania State University professor and historian of religion Philip Jenkins wrote that CFFC is a public voice for anti-Catholic opinions. He wrote that in 1991 Frances Kissling stated, "I spent twenty years looking for a government that I could overthrow without being thrown in jail. I finally found one in the Catholic church." Jenkins also writes that Kissling engages in "solid seventeenth-century anti-popery".

Walsh wrote (1672-1684) a series of controversial letters against Pope Gregory VII's doctrine of papal supremacy over princes; a voluminous History of the Remonstrance (1674); Hibernica (1682), a history of Ireland; in 1686 a reply to the Popery of Thomas Barlow (1607-1691), Barlow being the Bishop of Lincoln; and other works. In these writings he consistently upheld the doctrine of civil liberty against the pretensions of the papacy.

Wright was accused among other offences of taking bribes "to that degree of corruption as is a shame to any court of justice". He continued to sit in court until the flight of James on 11 Dec. He then sought safety in concealment, and on 10 Jan. 1688-9 addressed a supplicating letter to the Earl of Danby asserting that he had always opposed popery, and had been compelled to act against his inclinations.

14, 1971, pp. 82–142. JSTOR Moylan was a close friend of Lord Kenmare, a highly influential Catholic peer, who led the movement to repeal penal legislation in the House of Lords.Pearson, Victoria Anne. "Francis Moylan, Ireland's 18th century kingmaker and power broker", RTE, 9 Oct 2019 Kenmare was very involved in the Catholic Committee, which saw the passage of the Papists Act 1778, which repealed a number of provisions of the Popery Act 1698.

In July 1652, he went to Oxford to dispute on baptism with Henry Savage. On the same topic he disputed at Abergavenny, 5 September 1653, with Henry Vaughan and John Cragge. He had not given up his claim to the vicarage of Leominster, and returned to it apparently in 1654, when he was appointed (20 March) one of Cromwell's 'triers.' Against Quakerism and popery he wrote tracts in 1660, to which Baxter prefixed friendly letters.

Anti-Catholicism had been a factor in colonial America but played a minor role in American politics until the arrival of large numbers of Irish and German Catholics in the 1840s.Francis D. Cogliano, No King, No Popery: Anti-Catholicism in Revolutionary New England (Greenwood 1995). It then reemerged in nativist attacks on Catholic immigration. It appeared in New York City politics as early as 1843 under the banner of the American Republican Party.

London might yet be an ally in relieving Catholics of the last of the Penal Law restrictions, but it would be as a permanent minority in the enlarged Kingdom, not as a national majority in Ireland. Even that prospect was uncertain. Although tempered since the Gordon Riots, "Anti-Popery" remained an important strain in English politics. Meanwhile, Drennan recalls, "Catholics were being driven to despair" and were prepared to "go to extremities" rather than again be denied political equality.

There are records showing that "even as late as the time of Popery", Catholics would do penance by crawling on their knees around this stone, crying "O thou grit stane". Apparently they held a belief that the Deity was present in the Thurgartstone. Farmers from Brandleside Farm did not move or break up the stone as has happened so often elsewhere. They also kept their ploughs a set distance away from the Thurgartstone as stipulated in the farm lease.

The effigy pope's aristocratic appearance was also symbolic. Dressed in "gorgeous attire" with a large white wig and an enormous gold lace hat, the pope became a symbol of wealth as well as popery. During the procession, masked and costumed revelers would stop at the homes of wealthy residents and threaten to break their windows unless they contributed funds for the festivities. Sometimes they broke the windows just for fun, even after the owner had made a generous donation.

Notwithstanding his various duties, Father Gallitzin found time to publish several tracts in defense of Catholicism. He was provoked to respond to a sermon delivered on Thanksgiving Day 1814, in Huntingdon, Pennsylvania, by a certain minister who went out of his way to attack what he called "popery". Father Gallitzin first published his Defense of Catholic Principles, which ran through several editions. This was followed by A Letter on the Holy Scriptures and An Appeal to the Protestant Public.

The colony proved too large for a single governor to administer, and Andros was highly unpopular. After news of the Glorious Revolution in England reached Boston in 1689, the anti-Catholic Puritans in New England, and Dutch Calvinists in New York launched a revolt against Andros, arresting him and his officers out of fear that Andros sought to impose popery on the colony.Webb, Stephen Saunders. Lord Churchill's Coup: The Anglo-American Empire and the Glorious Revolution Reconsidered.

After the Catholics had vainly protested against the Bill "To Prevent the Further Growth of Popery" of 1704, their protests ceased. The tide turned. The Irish Parliament became less bigoted, and after 1750 or thereabouts no more penal laws were passed. Claiming powers which it did not possess, the British Parliament asserted and exercised the right to legislate for Ireland, treated the Irish Parliament with disdain, and in the interests of English manufacturers imposed commercial restrictions on Irish trade.

An operation for the removal of the uvula in 1726 somewhat affected his pronunciation. On 29 May 1730 the university of Edinburgh made him D.D. At Salters' Hall he lectured against popery in 1735, taking persecution as his theme; and he was active in the Old Whig, run 1735–8 by Benjamin Avery. In 1749 he resigned his congregation and his lectureship. Grosvenor's religious position was one of mutual toleration; in his own theology he remained a moderate Calvinist.

In Elizabethan ballads, Jane's story is a tale of innocence betrayed. In one ballad Lady Jane, in denouncing her executioner Queen Mary I, declares "For Popery I hate as death / and Christ my saviour love." Jane is now not only an innocent but a martyr to the Protestant cause, and appears as such in Foxe's Book of Martyrs. On no certain evidence, she was also idealised in another way by Roger Ascham as noble and scholarly.

Andrew Marvell, An Account of the Growth of Popery and Arbitrary Government in England (Gregg International Publishers Limited, 1971), p. 3. John Kenyon described it as "one of the most influential pamphlets of the decade"John Kenyon, The Popish Plot (Phoenix, 2000), p. 24. and G. M. Trevelyan called it: "A fine pamphlet, which throws light on causes provocative of the formation of the Whig party".G. M. Trevelyan, England under the Stuarts (Routledge, 2002), p. 513.

He also wrote hymns and church music, and pamphlets condemning Popery. Maurice's daughter, Jane Maurice, (born 19 October 1812) wrote twenty hymns that can be found in the 1861 Choral Hymn Book. Maurice lived in many places over the course of his life, starting in Llanfihangel Glyn Myfyr before moving to Upper Thames Street, Tooley Street, Greenwich, Pengwern, Tremadoc and Plâs Gwyn in Llanrug until his death in 1825. He is buried at Llanfihangel Glyn Myfyr.

Booker, p.37 The first Orange march in Scotland was held in Glasgow on 12 July (The Twelfth) 1821. It was accompanied by sectarian unrest between Protestants and Catholics.Booker, p.45 Since then, Orange marches in Scotland have been associated with public disorder and sectarian violence, which led to them being banned on several occasions.Booker, p.46 Scottish Orange Order leaders forged informal alliances with "anti-Popery" Tories to oppose Catholic emancipation in 1829 and Parliamentary Reform in 1831.

The Ecclesiastical Titles Act 1851 was an Act of the British Parliament (14 & 15 Vict. c. 60) passed in 1851 as an anti-Roman Catholic measure. It was ineffective and was repealed 20 years later by the Ecclesiastical Titles Act 1871. It was legislation demanded by Prime Minister Lord John Russell in the wake of widespread popular "no popery" outbursts in 1850 when the Catholic Church set up a network of its own bishops in England.

Dr. Calamy's death in 1732 caused a vacancy in the Merchants' lectureship at Salters' Hall, and Bayes was chosen to succeed him. In 1735 he associated himself with a number of divines in a course of lectures—also delivered at Salters' Hall—against popery. His own subject was "The Church of Rome's Doctrine and Practice with relation to the Worship of God in an unknown tongue". He died on 24 April 1746, and was buried in Bunhill Fields.

They set up a commission "for promoting the knowledge of true religion, suppressing Popery and profaneness ... (having) particular regard to such parishes in South Uist, Small Isles, Glenco, Harris, the countries of Moidart, Glengary and the other parishes of the Synods Glenelg and Argyle ... (affected) by the prevalency of Popery and ignorance". Missionaries were to be sent, who would be persons of "undoubted loyalty to his Majesty and of competent skills in the principles of Divinity, and particularly in Popish controversies" (p13) and they were to "teach the principles and duties of the true Christian Protestant religion, and the obligations they are under to duty and loyalty to our Sovereign King George, and obedience to the laws". This Committee was empowered to call on the Government for help, if need be. This was an annual commission, as were other commissions to "enquire into the publishing of books and pamphlets, tending towards the promoting of opinions of any kind , inconsistent with our Confession of Faith", and it was to contribute what it could to the suppression of vice and immorality.

On 29 July 1652 he was appointed to a committee for selecting preachers to go to Ireland. A sermon preached at Westminster in July 1653 'against the liberty of the times as introducing popery,' attracted some attention. He died in middle life in June 1654, and was buried in Westminster Abbey on 4 July; but on the Restoration his remains, with those of several others, were dug up and thrown into a pit in St. Margaret's churchyard. His widow Damaris survived him.

The Mercat Cross in Kilwinning Dobie records that the only surviving remnant of 'Popery' was the Cross on the main street. In the 19th century a replacement was made of wood and was no longer a place of worship or of miracle cures. This is most likely the Mercat Cross, a modern replica of which stands on the Main Street in Kilwinning. Dobie also records that a recent building had incorporated in its gable end a stone from the abbey representing scripture scenes.

' As a bishop, Pooley sat in the Irish House of Lords and spoke against the 1703 Popery Act. He specifically objected to the requirement office holders abjure or deny the claim of the Catholic Stuart exiles, and avoided doing so himself until 1710. As a result, he was briefly deprived of his bishopric before having it restored in September 1710. He was briefly held in Dublin Castle in 1709 for protesting against a Parliamentary session being scheduled on a Holy day.

However, in 17th century England, some groups such as the Puritans, strongly condemned the celebration of Christmas, considering it a Catholic invention and the "trappings of popery" or the "rags of the Beast". In contrast, the established Anglican Church "pressed for a more elaborate observance of feasts, penitential seasons, and saints' days. The calendar reform became a major point of tension between the Anglican party and the Puritan party." The Catholic Church also responded, promoting the festival in a more religiously oriented form.

After this "Protestant Revolution" in Maryland, Darnall was forced, like many other Catholics, to maintain a secret chapel in his home in order to celebrate the Roman Catholic Mass. In 1704, an Act was passed "to prevent the growth of Popery in this Province", preventing Catholics from holding political office. Full religious toleration would not be restored in Maryland until the American Revolution, when Darnall's great-grandson Charles Carroll of Carrollton, arguably the wealthiest Catholic in Maryland, signed the American Declaration of Independence.

Of the many generations of the Cunninghame family who lived at Cunninghamehead, Sir William and his brother Sir John are recorded as pre-eminent. Sir William was present in the Great Parliament of 1560 and as a great supporter of John Knox's reforms which saw the "end of popery" in Scotland as the de facto state religion. Sir John was a member of the General Assembly in 1565 which was "so obnoxious to the those of the old religion at that time".

It is thought that this definition came from the French word or , meaning "balance".The Phrase Finder. William Shakespeare used the word in this sense in his play Henry IV Part II where he says: A third theory suggests that the origin of the phrase comes from the Catholic custom of holy-water buckets:"Relics of Popery", Catholic Truth Society London. Alternatively, in the moment of death a person stretches his legs ( means "to die") and so might kick the bucket placed there.

Anne Cooke married Sir Nicholas Bacon, Queen Elizabeth's Keeper of the Great Seal, in 1553 and they had two sons, Anthony and Francis Bacon, the latter later becoming a philosopher and a pioneer of the scientific revolution. For a while, Anne Bacon was a leading Lady-in-Waiting to Queen Elizabeth. Her religious views remained strongly Puritan, and she called for the eradication of all Popery in the Church of England. Anne wrote many letters, fervent with her passion for her Protestant beliefs.

At the first general election of 1679, he was caught up in a double return at Bridgwater, but was returned as Member of Parliament for the borough then and in the second election in October 1679. He was appointed to committees to consider bills to speed up the conviction of recusants and for security against Popery, and to investigate abuses in the Post Office. He voted against exclusion, but was not recorded as speaking. In 1680 he ceased to be Commissioner for Assessment.

In 1841 he published The Question of Questions! or, Is this Colony to be transformed into a Province of Popedom? A Letter to the Protestant Landholders of New South Wales, and in 1847 he followed up with, Popery in Australia and the Southern Hemisphere: and How to Check it Effectually: An Address to Evangelical and Influential Protestants of all Denominations in Great Britain and Ireland. He strongly opposed Caroline Chisholm's campaign to sponsor the immigration of single Irish Catholic women to Australia.

In addition, there was a widespread belief in England that a Papal plot to return the country to Roman Catholicism was going to be carried out imminently, and East Anglia was largely staunchly Puritan. The riots took place at the same time as royal authority was collapsing in eastern England preceding the English Civil War.John Walter, 'Anti-Popery and the Stour Valley Riots of 1642' in David Chad, History of Religious Dissent in East Anglia, III (Norwich, 1996), p.121-40.

In 1731 Hugh Boulter, Primate of Armagh, submitted the findings of the Inquiry into Illegal Popish Schools by the House of Lords, which was set up "to prevent the growth of Popery, and to secure this Kingdom from any dangers from the great Number of Papists in this Nation."Reports, P.R.O., Ireland, (i) Printed. Lot 50 ; No. 5 : (2) MS. Lot 72 ; Nos. 90, 91, 100, 105, 113, 131, 132, 133, 136, 160, 161, 162, 163, 170, 171, 181, 209, 211, 212, 226.

Wellington had threatened to resign as Prime Minister if the King (George IV) did not give his Royal Assent.Thompson, N. Wellington after Waterloo, p. 95. A satirical cartoon attacking the Duke of Wellington, then Prime Minister, for the passage in April 1829 of the Roman Catholic Relief Act The Earl of Winchilsea accused the Duke of "an insidious design for the infringement of our liberties and the introduction of Popery into every department of the State".Holmes (2002). p. 275.

He was re- elected in 1847 and 1852, and held the seat until he stood down from the House of Commons at the 1857 general election. A traditional Tory Anglican he was "prepared to resist any concessions to Popery". he represented the City during the Victorian financial revolution spurred on by big capitalist fortunes and the founding of Sir Robert Peel's new party. He bought a large mansion townhouse at 35 Nicholas Lane, off Lombard Street in the heart of the financial district.

After the 17th century wars, Galway, as a Catholic port city, was treated with great suspicion by the authorities. Legislation of 1704 (the Popery Act) stated that no new Catholics apart from seamen and day labourers could move there. On top of that, when fears arose of a French invasion of Ireland in 1708 and 1715 (during the Jacobite rising of 1715 in Scotland), all Catholics were ordered to leave the city. The corporation, which ran Galway was also confined to Protestants.

The Act maintained French Civil law, including the seigneurial system, a medieval code removed from France within a generation by the French Revolution. The Quebec Act was a major concern for the largely Protestant Thirteen Colonies over the advance of "popery". It is typically associated with other Intolerable Acts, legislation that eventually led to the American Revolutionary War. The Quebec Act served as the constitutional document for the Province of Quebec until it was superseded by the Constitutional Act 1791.

Vidimus, no. 33: October 2009 In June 1641 "rail riots" broke out at a number of churches. This was a time of high tension following the trial and execution of the Earl of Strafford and rumours of army and popish plots were rife. The Protestation Oath, with its pledge to defend the true religion "against all Popery and popish innovation", triggered demands from parishioners for the removal of the rails as popish innovations which the Protestation had bound them to reform.

He was charged in March 1681 with certain passages that 'savoured strongly of popery' in a 'Comment on the Church of England Catechism,' written for the use of his scholars. The grand jury of London presented a complaint to the Merchant Taylors' Company respecting the religious doctrines taught in their school. His principal opponent was John Owen, who succeeded in obtaining Goad's place for his nephew, John Hartcliffe. After hearing Goad's defence the company decided on 13 April 1681 that he was 'popishly and erroneously affected.

William Stone, 3rd Colonial Governor of Maryland Following the death of Leonard Calvert in 1647, Cecil Calvert named William Stone as governor in 1649. Stone's appointment was carefully made, as he was a Protestant – as were the majority of the members of his council – and a friend of Parliament. By choosing Stone, Calvert could avoid criticism of Maryland as a seat of Popery, where Protestants were allegedly oppressed. Stone and his council, however, were required to agree not to interfere with freedom of worship.

Set in Rome, The Feign’d Curtizans was written and performed after the advent of the Popish Plot. The play is sympathetic to Catholicism during a time when declaring one's Protestant beliefs was “politically expedient”. Behn uses the English characters of Sir Signall Buffoon and Mr. Tickletext to satirize their nationalism and fear of Italian “Popery,” while portraying several Italian characters of quality as honorable and virtuous. Behn “emphasizes that, while Whiggish middle-class patriots are to be derided, upper-class good taste is international”.

Hall In 1898, the hall was the third largest amongst Oxford colleges after Christ Church and New College. It is notable for its great hammer-beam roof and for the Jacobean woodwork of the entrance screen. The portraits include those of the founders and of distinguished members of the college. The large portrait in the gallery is of Lord Lovelace, who held Oxford for William of Orange during the Revolution of 1688; the inscription records his role in freeing England 'from popery and slavery'.

England garrisoned and fortified the city against hostile (but disunited) Moroccan forces. When Morocco was later united under the Alaouites, the cost of maintaining the garrison against Moroccan attack greatly increased and Parliamentary refusal to provide funds for its upkeepa refusal linked to fears of 'Popery' and the fear of a Catholic succession under James IIforced Charles to give up possession. In 1684, the English blew up their harbour and defensive works and completely evacuated the city, which was swiftly occupied and annexed by Morocco.

He was described by contemporaries as a just and even-tempered magistrate, but was most renowned for his manuscripts of Leicestershire history, which were instrumental in the later histories of John Nichols. Staveley published only one work in his lifetime, The Romish Horseleech (1674), a political tract protesting James II's Catholicism, later held up as a "no-Popery classic". Staveley died on 8 January 1684 in Friar Lane. Posthumously, two lesser-known historical treatises of Staveley were published, on the English monarchy and Church history, respectively.

Anti-Catholicism remained strong among Loyalists, some of whom went to Canada after the war while 80% remained in the new nation. By the 1780s, Catholics were extended legal toleration in all of the New England states that previously had been so hostile. "In the midst of war and crisis, New Englanders gave up not only their allegiance to Britain but one of their most dearly held prejudices."Francis Cogliano, No King, No Popery: Anti-Catholicism in Revolutionary New England (1995) pp 154-55, quote p 155.

His fame rests on his sensational trial for high treason in 1684. In a sermon preached on 14 September that year Rosewell allegedly declared that 'we have had two wicked kings now together who have suffered popery to be introduced under their noses...'. He was arrested on 18 September and was tried in Westminster Hall by "Hanging" Judge Jeffries. The charge against him, that of treasonable preaching pointing to the king's death, was absurdly at variance with the whole of his previous character and known opinions.

Among his hearers at this period was Thomas Firmin, who took down his sermons in shorthand. The Gangraena (1646) of Thomas Edwards included Goodwin among the subjects of attack; in the second and third parts, published in the same year, Edwards was provoked into savage onslaughts by Goodwin's anonymous reply Cretensis. Goodwin is 'a monstrous sectary, a compound of Socinianism, Arminianism, antinomianism, independency, popery, yea and of scepticism.' He and several of his church 'go to bowls and other sports on days of public thanksgiving.

Staveley's other historical work was Three Historical Essays (1703), posthumously published by his youngest son, George. The short treatise concerned (1) proving English claims to the French throne, while annulling Salic law; (2) the competition between the Houses of Lancaster and Plantagenet, alongside the Wars of the Roses; and (3) the successive unifications of Britain under Henry VII, James VI and I, and Charles II. Despite these interests, during his lifetime, Staveley's only published work was a religious tract: The Romish Horseleech: or an Impartial Account of the Intolerable Charge of Popery to this Nation (1674), the work "for which he is best known" according to the DNB, which protested the recent Catholic conversion of the heir presumptive, James II, the controversial Royal Declaration of Indulgence (1672), and the opposition to the Test Act (1673). The book was published anonymously, its incendiary title added by another author, and Staveley's short "Essay of the Supremacy of the King of England" appended to it. In 1768, the anti-Catholic Whig, Thomas Hollis, reprinted The Romish Horseleech as a "no-Popery classic", in order to fan the flames of his cause.

He was one of the judges at the trials of Walter Raleigh and Lord Cobham in 1603, of Guy Fawkes in 1605, and of Henry Garnet in 1606, in each case pressing for a conviction. In 1604 he was one of the commissioners who composed the treaty of peace with Spain, and from that date he received from the Spanish Court a pension of £1000. In 1604, Howard called playwright Ben Jonson before the Privy Council, accusing him of popery and treason in Sejanus.C. H. Herford and P. Simpson, eds.

This work aimed at reconciling the Book of Daniel and the Book of Revelation, and proving that the ruin of popery and the end of the dispersion of the Jews would take place in 2000. Two letters followed, printed separately, then together, 1751, London, 'An Impartial Enquiry into the Time of the Coming of the Messiah.' In 1751 appeared the most notable work written by him (though often asserted to be that of a young clergyman of his diocese), 'Essay on Spirit . . . with some remarks on the Athanasian and Nicene Creeds,' London, 1751.

Under the openly Catholic King James II, all persecution of Catholics ceased early in 1685. A revival of anti-Catholic feeling after the Glorious Revolution of 1688 caused the Government to pass one final Penal Law, the Popery Act 1698. This sought to strengthen the statute of 1584 by providing that anyone who apprehended a Catholic priest should receive a reward of £100: in effect this was a bounty for catching priests. The severity of this provision was mitigated by Section III, commuting the death sentence for priests to perpetual imprisonment.

Pope Night was celebrated the most consistently and boisterously in Boston, due in part to the large number of sailors there. In the 18th century, sailors occupied the lowest rung of the social ladder; many were criminals, deserted soldiers, and runaway slaves. As a major seaport, Boston had a large contingent of maritime workers for whom a night of drinking, fighting, and insulting the elites had great appeal. Pope Night gave the common people a chance to express their dissatisfaction with the status quo on the pretext of condemning popery.

The rise of puritanism led to accusations of popery in connection with pre-reformation Christmas traditions. When the Puritans took control of government in the mid-1640s they made concerted efforts to abolish Christmas and to outlaw its traditional customs. For 15 years from around 1644, before and during the Interregnum of 1649-1660, the celebration of Christmas in England was forbidden. The suppression was given greater legal weight from June 1647 when parliament passed an Ordinance for Abolishing of Festivals Quoted in Acts and Ordinances of the Interregnum, 1642-1660, ed.

"Other order", however, was taken by Elizabeth in the "Injunctions", of which the provisions, though opposed to the rubric, became the rule of the Anglican Church. The Reformers were further appeased by the wholesale destruction of Catholic vestments and emblems during the General Visitation (August-October, 1559). The Bishops' Conference held in February, 1560, ended in compromise; the crucifix was rejected, but the cope was retained. Such "rags of the Roman Antichrist" irritated the extreme Reformers, who wanted a worship purified from all taint of 'popery', and they were, therefore, known as "Puritans".

Vanbrugh's final work was Seaton Delaval Hall (1718), a comparatively modest mansion yet unique in the structural audacity of its style. It was at Seaton Delaval that Vanbrugh, a skillful playwright, achieved the peak of Restoration drama, once again highlighting a parallel between Baroque architecture and contemporary theatre. Despite his efforts, Baroque was never truly to the English taste and well before his death in 1724 the style had lost currency in Britain. In the early 18th century, the style was associated with Toryism, the Continent and Popery by the dominant Whig aristocracy.

New Court In 1688 the college was attacked once again by a mob, this time with an anti-Catholic bent. They made for the rooms of the bursar, Clement Scott, whom they suspected of popery. He hid himself from the mob so they destroyed his books and papers. The college continued to grow throughout the 18th century and did produce several distinguished scholars and clergymen including the so- called Benedictine Antiquaries, a dozen or so men all well known for antiquarian research including such figures as Richard Gough, Brock Rand and William Stukeley.

Connected with the font of the old church is the name of a Newcastle worthy which deserves to be recorded. When the Scots entered the town in 1640 they commenced, in their fanatical zeal against Popery, to deface the religious monuments. Beginning at St John's, the first object sacrificed was, naturally, the font which stood in the porch. One Cuthbert Maxwell, a stonemason of Newcastle, seeing this, ran in haste to St Nicholas’ and All Saints’, and hid the fonts of these churches before the Scots had time to reach them.

John WalkerSufferings of Clergy, p. 205 must be wrong. He described himself as an 'episcopal presbyterian,’ and waged a fierce war against independents and other sectaries, defended the parochial system, and boasted that 'he had withstood popery both by writing and preaching as much as any minister in Wales.' In 1652 he accepted the challenge which the famous itinerant, Vavasor Powell, threw down to any minister in Wales, to dispute whether his calling or Powell's, and his ways or his opponent's 'ways of separation' were most conformable to scripture.

Truro: Blackford; pp. 52–58 During the 17th century, adherents of Roman Catholicism tended to diminish since only a few could afford the penalties exacted by the government. Lanherne, the Cornish home of the Arundells in Mawgan in Pydar, was the most important centre, while the religious census of 1671 recorded recusants also in the parishes of Treneglos, Cardinham, Newlyn East and St Ervan. In the Civil War, the recusants were firmly of Royalist sympathies since they had more to fear from a Parliament opposed to prelacy and popery.

After the national hero has crossed the scene, all who follow in his path, be their deeds and merits what they may, must possess an inferior interest. Besides this, Melville was not a reformer from Popery, the common enemy of the Protestant Church, but from Episcopacy; and therefore, while the interest of the event was mainly confined to Presbyterian Scotland, it excited dislike in England, while it awoke scarcely any sympathy in the continental reformed churches. But will the work continue to be thus rated beneath its value?—we scarcely think so.

9) a shorter form of the Oath of Allegiance and Supremacy was substituted, the clause aimed against Catholics being carefully retained. It was likewise ordered that all Papists and reputed Papists should be "amoved" from the cities of London and Westminster. The Popery Act 1698 (11 and 12 William III, c. 4.) effective 25 March 1700, offered a reward of one hundred pounds was to anyone who should give information leading to the conviction of a Popish priest or bishop, who was made punishable by imprisonment for life.

In the eighteenth century there was a reaction against the "absolutism" and "popery" of the French court and a retreat from the expense of maintaining large formal gardens. The move to a less formal landscape of parklands and irregular clumps of planting, associated in England with Capability Brown, was dominated in Scotland by his followers, Robert Robinson and Thomas White senior and junior. New ideas about gardening developed in the nineteenth century including the writings of Humphry Repton. The mid-nineteenth century saw the beginnings of formal public parks.

Roarke, p. 78. Darnall, heavily outnumbered, later wrote: "Wee being in this condition and no hope left of quieting the people thus enraged, to prevent effusion of blood, capitulated and surrendered." After this "Glorious Protestant Revolution" in Maryland, the victorious Coode and his Puritan allies set up a new government that outlawed Catholicism; Catholics would thereafter be forced to maintain secret chapels in their home in order to celebrate the Mass. In 1704, an Act was passed "to prevent the growth of Popery in this Province", preventing Catholics from holding political office.

Shakespeare used this book as a source, pulling words and phrases when writing the play King Lear, mainly spoken by Edgar while he feigns madness, and John Milton is said to have been influenced by it when writing L'Allegro. As a member of England's religious authority, Harsnett's sceptical attitudes, divided equally between puritanism and popery, set important precedents for English policy. For example, by coming close "to denying the reality of witchcraft" he may have contributed to the relative lack of witch hunts in England, compared to other countries. Harsnett was a strident anti-Calvinist.

Catholics blamed Lyman, and charged that the churls had been "goaded on by Dr. Lyman Beecher", but Lyman insisted that the sermon "to which the mob ascribed" was preached before his presence in Boston was generally known, and on the very evening of the riot, some miles distant from the scene, and that probably not one of the rioters had heard it or even "knew of its delivery". Nevertheless, the convent was burned, and just at the season when Lyman was alerting Massachusetts to danger from the "despotic character and hostile designs of popery".

1964 stained glass in St Peter's Church, Nottingham, showing the arms of Bishop John Sharp (See of York impaling Sharp) Memoirs of the Secret Services of John Macky Esq.: > John Archbishop of York, is Dr. Sharp, he was a Rector of St Giles in the > Fields, in the Reign of King James; when, preaching warmly against Popery, > he was silenced, and the Bishop of London (Dr. Compton) suspended from his > office, for not turning him out. He was made by King William Archbishop of > York; and this Queen hath made him her Lord Almoner.

This provoked a backlash in the university against the Oxford Movement, which was already under suspicion of popery. In the absence of any real leader Marriott attempted to fill the gap and steady the group, although it was generally acknowledged that he was a follower rather than a leader by temperament. He became entangled in a vast correspondence with those thrown into confusion by Newman's defection, and did his best to encourage and support the waverers. Marriott was a nervous man, and very generous of both time and money.

Though a non-subscriber at Salters' Hall in 1719, Hughes was an evangelical preacher. With Nathaniel Lardner and others he established a Tuesday evening lecture at the Old Jewry; he belonged also, with Jeremiah Hunt and others,to a ministers' club which met at Chew's Coffee-house, Bow Lane. On Oldfield's death on 8 November 1729 he became sole pastor at Maid Lane, and was at once elected Oldfield's successor as trustee of Dr. Williams's Foundations. He took part in 1734 in the course of sermons against popery at Salters' Hall.

This action was met with immediate resistance, with a number of merchants refusing to pay the duty. One in particular was Jacob Leisler, a German-born Calvinist merchant and militia captain. Leisler was a vocal opponent of the dominion regime, which he saw as an attempt to impose popery on the province, and he may have played a role in subverting Nicholson's regulars. On May 22, Nicholson's council was petitioned by the militia, who sought more rapid improvement to the city's defenses and also wanted access to the powder magazine in the fort.

In addition to his refusal of the covenant, he was charged with Arminianism and with doctrines tending to popery, a charge partly grounded on his circulation of the (unpublished) writings of William Forbes. Under examination, he maintained the regeneration of all baptised infants; and while admitting the pope to be antichrist, he "knew not whether a greater antichrist would arise after him." His books and papers were seized, but returned to him. In October he again sailed for England, but returned to Aberdeen at the beginning of 1641, having received no encouragement from the king.

They helped him publish a pamphlet English Education in India which formed part of his address to the General Assembly of the Kirk in Edinburgh in 1837, which he dedicated to the students of the four ancient universities. A passionate advocate of reform he banished corporal punishments for girls, striving to Christianise education through humane methods of teaching. In seeking out W.H.Pearce for a new Baptist mission, he emphasised the inter-denominational character of united prayer events. He was unassuming, modest, pious, and quite uninterested in the politics of popery and anti-papism.

As well as being accused by Richard Challoner of wilfully misrepresenting Roman Catholicism, Chandler's sermons were among those that drew criticism from Anglicans. While supportive of his purposes, they took issue with his remarks on the episcopacy ('The Mission of Bishops and Prelates is in itself a trifling Circumstance, of little or not importance...'Seventeen Sermons Against Popery, Preached at Salters-Hall (London, 1735), p.97) and apostolic succession. Shortly afterwards Chandler joined John Eames and Jeremiah Hunt in talks with two Roman priests at the Bell tavern in Nicholas Lane, London.

A devout and consistent high churchman, Snatt resigned all his preferments rather than take the oaths to William III and Mary II. He went to London, where he found friends in Hilkiah Bedford and Jeremy Collier. Like other nonjurors, he incurred the suspicion of popery. This hostile feeling was confirmed in April 1696, when, in company with Collier and Shadrach Cook, Snatt attended Sir William Parkyns and Sir John Friend on the scaffold. These men had been found guilty of high treason in conspiring to assassinate William III.

Care edited a paper called the Weekly Pacquet of Advice from Rome. It began as a serial publication covering the history of the Protestant Reformation. After the publicity for the alleged Popish Plot of 1678, he wrote against the Church of England and its members, then supposed by some to be deeply inclined towards popery. He was tried at Guildhall, 2 July 1680, on an information against him as the author of this journal, and more particularly for a clause against the lord chief justice, William Scroggs, who himself sat as judge at the trial.

In June 1574 the Privy Council gave Downham and the Earl of Derby (son of the previous commissioner) a fresh charge to investigate disorders in Lancashire.APC, Vol. VIII, p. 258. The extent of the Council’s concern appears from its July letter of thanks to Derby for rooting out abuses in the county which was described as "the very sink of popery where more unlawful acts have been committed and more unlawful persons held secret than in other part of the realm".Letter to the Earl of Derby, 27 July 1574: APC, Vol.

Routh sympathised with the Tractarians of the High Church Oxford Movement in the 1830s and 1840s. R. W. Church in his history of the Oxford Movement said Routh "had gone below the surface, and was acquainted with the questions debated by those [Anglican] divines, there was nothing startling in what so alarmed his brethren, whether he agreed with it or not; and to him the indiscriminate charge of Popery meant nothing. But Dr. Routh stood alone among his brother Heads in his knowledge of what English theology was".R. W. Church, The Oxford Movement.

John Brewer, D.D. (1744–1822), was an English Benedictine monk. Brewer, who assumed in religion the Christian name of Bede, was born in 1744. In 1776 he was appointed to the mission at Bath. He built a new chapel in St. James's Parade in that city, and it was to have been opened on 11 June 1780, but the delegates from Lord George Gordon's 'No Popery' association so inflamed the fanaticism of the mob that on 9 June the edifice was demolished, as well as the presbytery in Bell-tree Lane.

During the Stour Valley anti-popery riots of 1642, Sir William Spring, Penelope Darcy's cousin, was ordered by Parliament to search the house, where it was thought arms for a Catholic insurrection were being stored. The Jesuit William Wright was arrested at Hengrave Hall. King James II visited Hengrave throughout the 1670s and attended the wedding of William Gage and Charlotte Bond in 1670. The lawyer and antiquarian John Gage was the brother of William Gage, 7th Baronet, and wrote 'The History and Antiquities of Hengrave in Suffolk' in 1822.

Boyle was arrested in April 1868 in the aftermath of the assassination of D'Arcy McGee, remaining in jail for three months with his brother-in-law and co-publisher, James E. Hynes. The failure of the Fenian cause led him in 1872 to align with John O'Donohoe and the cause of Reform. Yet his criticism of clerical interference in politics led to verbal blows with Archbishop Lynch, a withdrawal of support from the Liberals, and by 1878 backing of the Conservatives. By 1887 Boyle had ceased backing the Conservatives in the aftermath of their 1886 'no popery' campaign.

Accused of accepting gifts contrary to the rules governing his position as a judge, he was investigated by a committee of the House of Commons. Although exonerated in a vote of the House, his position was further undermined by a bitter dispute with Daniel Coxe, his former partner in land investment in New Jersey, which ended up in the Chancery Court in London. Hooke died in 1712 with neither controversy satisfactorily settled. He wrote a book on religion, Catholicism Without Popery: An Essay to Render the Church of England a Means and a Pattern of Union to the Christian World (London, 1699).

I am he who chose the sacristy of the church for one of these > crimes, and Good Friday for another. Look on me, ye mothers of England, a > confessor against Popery, for ye 'ne'er may look upon my like again.' I am > that veritable priest, who, after all this, began to speak against, not only > the Catholic faith, but the moral law, and perverted others by my teaching. > I am the Cavaliere Achilli, who then went to Corfu, made the wife of a > tailor faithless to her husband, and lived publicly and travelled about with > the wife of a chorus-singer.

About the same time he obtained from Charles I a royal mandate to the Bishop of Durham to present him on the next vacancy to a prebendal stall in his cathedral, but before this appointment was completed, his course of preferment was interrupted by the Civil War, and he was ejected from his living by the Parliament. He employed this period of compulsory leisure in travelling abroad, and spent some years in Italy. He made a long stay at Rome, where he was confirmed in that strong dislike of Popery and High Church observance which distinguished him through life.

His catalogue of 1862-63 (2 volumes) continued the earlier catalogues of Radcliffe and of Greswell (from 1791 and 1821 respectively). He was described as "one who seemed designed by nature for the place and whose whole soul was in his work". As well as the catalogues of the library's collections, he wrote a Catalogue of the collection of tracts for and against popery (published in and about the reign of James II) in the Manchester library founded by Humphrey Chetham (1859). He was elected as a Fellow of the Society of Antiquaries of London in 1866, and died on 29 November 1875.

THE MEN OF NO POPERY THE ORIGINS OF THE ORANGE ORDER A Catholic group called the Defenders was formed in response to these attacks. This climaxed in the Battle of the Diamond on 21 September 1795 outside the small village of Loughgall between Peep O' Day boys and the Defenders.From The formation of the Orange Order in The Orange Order from the Evangelical Truth website Roughly 30 Catholic Defenders but none of the better armed Peep O'Day Boys were killed in the fight. Hundreds of Catholic homes and at least one Church were burnt out in the aftermath of the skirmish.

According to the Solemn League and Covenant, ratified by the parliaments of England and Scotland, and also by the Assembly of Divines at Westminster in 1643, Presbyterianism was to be maintained in the kingdoms of England, Scotland, and Ireland, and popery, prelacy, superstition, heresies, schism, &c.;, were to be extirpated. The Covenanters in Scotland contended, as is well known, under much suffering, for this species of Presbyterian supremacy throughout the reigns of Charles II and James VII. As a measure of pacification at the Revolution, Presbytery was established in Scotland by act of parliament 1690; but it was of a modified kind.

He was notoriously intemperate in speech (he has been called one of the "angry men" of the Commons), and on one occasion he was warned not to disparage Charles II. Thereafter he took care to exclude the King from his attacks on the Government: "the King is the best man living, and the furthest from Popery". However he frequently attacked the future James II: embittered by the death of his brother Charles at the Battle of Sole Bay in 1672, he made the absurd claim that James, as Lord Admiral, had betrayed the English fleet, and was forced to withdraw the allegation.

Their Protestant neighbors were averse to doing anything to encourage "popery" and refused to allow the use of or rent and space that might be used as a gathering place. Nonetheless, a lot was secured through Jannett Driscoll, a Protestant lady who had married a Catholic. The small frame church was scheduled to be dedicated on the Feast of the Ascension, May 8, 1834, but just prior to the ceremony, the gallery gave way and two people were killed in the collapse. The carpenter had decided that trusses would provide sufficient support rather than the planned columns.

Gilpin published a translation of the Apiarium Romanum (1571) by Philip von Marnix, seigneur de St. Aldegonde. The first edition was entitled The Beehive of the Romishe Churche,The Beehive of the Romishe Churche. Wherein the author, a zealous Protestant, under the person of a superstitious Papist, doth so driely refell the grose opinions of Popery, and so divinely defend the articles of Christianitie, that (the Sacred Scriptures excepted) there is not a booke to be founde either more necessarie for thy profite, or sweeter for thy comforte. Translated out of Dutch into Englishe by George Gilpin the Elder, 1579.

Commonly the day was still marked by bonfires and miniature explosives, but formal celebrations resumed only with the Restoration, when Charles II became king. Courtiers, High Anglicans and Tories followed the official line, that the event marked God's preservation of the English throne, but generally the celebrations became more diverse. By 1670 London apprentices had turned 5 November into a fire festival, attacking not only popery but also "sobriety and good order", demanding money from coach occupants for alcohol and bonfires. The burning of effigies, largely unknown to the Jacobeans, continued in 1673 when Charles's brother, the Duke of York, converted to Catholicism.

Lower class rioting continued, with reports in Lewes of annual rioting, intimidation of "respectable householders" and the rolling through the streets of lit tar barrels. In Guildford, gangs of revellers who called themselves "guys" terrorised the local population; proceedings were concerned more with the settling of old arguments and general mayhem, than any historical reminiscences. Similar problems arose in Exeter, originally the scene of more traditional celebrations. In 1831 an effigy was burnt of the new Bishop of Exeter Henry Phillpotts, a High Church Anglican and High Tory who opposed Parliamentary reform, and who was also suspected of being involved in "creeping popery".

He preached a sermon at the Lincoln assizes, which, at the request of his hearers, was published at Cambridge in 1678. It is a curious instance of the style of the time, being elaborately learned and crammed with quotations in Latin and Greek, and even Hebrew. Its political views may be estimated by its assertion that 'monarchy is the best safeguard to mankind, both against the great furious bulls of tyrannical popery, and the lesser giddy cattle of schismatical presbytery.' This sermon probably procured him the degree of Doctor of Divinity (DD) per literas regias in 1669.

Grimston did not retain the office of Speaker after the dissolution of the Convention Parliament, but he was a member of the commission which tried the regicides, and in November 1660 he was appointed Master of the Rolls. Report says he paid Clarendon £8,000 for the office, while Burnet declares he obtained it without any application of his own. His friend and chaplain, Burnet, speaks very highly of his piety and impartiality, while not omitting the undoubted fact that he was much sharpened against popery. In 1661, Harbottle was re-elected MP for Colchester in the Cavalier Parliament.

The Cliffe, founded in 1853, traditionally represents the Cliffe and Lansdown areas of Lewes (centred around Cliffe High Street), but recently they've also claimed the South Malling suburb with the addition of the "Malling Bonfire Society". Their smugglers' jumpers are black and white, and the pioneer fronts are Vikings and French Revolutionaries. The Dorset Arms is the society's headquarters, and the local church is St. Thomas à Becket's. Currently the only society to march under a "No Popery" banner and to continue in the tradition to "burn" (more accurately explode with fireworks) an effigy of Pope Paul V at Bonfire.

Later in Synod of Uppsala (1593), bishop Sorolainen together with Bishop Olaus Stephani Bellinus made secretly Calvinist Duke Charles his enemy by initiative of banning Calvinism in Sweden, which was decided by the synod. When Duke Charles became Regent, after his War against Sigismund, son of his brother John III, he used his opportunity to revenge to Bishop Sorolainen by imprisoning him for alleged "popery", which was although annulled by Diet of Lingköping. 1609 King Charles seems to have forgotten his earlier anger and distrust to Sorolainen. Sorolainen was also a noted writer, publishing his first work in 1614.

Roark, Elisabeth Louise, p.78, Artists of colonial America Retrieved February 22, 2010 Darnall, heavily outnumbered, later wrote: "Wee being in this condition and no hope left of quieting the people thus enraged, to prevent effusion of blood, capitulated and surrendered." After this "Protestant Revolution" in Maryland, The victorious Coode and his Protestants allies set up a new government that outlawed Catholicism; Catholics would thereafter be forced to maintain secret chapels in their home in order to celebrate the Mass. In 1704 an Act was passed "to prevent the growth of Popery in this Province", preventing Catholics from holding political office.

Peggy Stewart at the Annapolis Tea Party, October 19, 1774 Carroll was not initially interested in politics and in any event Catholics had been barred from holding office in Maryland since the 1704 Act seeking "to prevent the growth of Popery in this Province".Roark, Elisabeth Louise, p.78, Artists of colonial America Retrieved August 2012 But, as the dispute between Great Britain and her colonies intensified in the early 1770s, Carroll became a powerful voice for independence. In 1772 he engaged in a debate conducted through anonymous newspaper letters, maintaining the right of the colonies to control their own taxation.

In 1705 and 1710 were published Collections of Controversial Letters, in 1711 a collection of Sermons, and in 1726 a volume of Posthumous Discourses. Other treatises, such as the Apologetical Vindication of the Church of England, are to be met with in Edmund Gibson's Preservative against Popery. There is a manuscript in the Bodleian Library which sketches his life to the year 1689, and many of his letters are extant in various collections. A posthumous publication of his The Constitution of the Catholick Church and the Nature and Consequences of Schism (1716) gave rise to the Bangorian controversy.

He gained a reputation as an outspoken enemy of the local Roman Catholic inhabitants, who were in the majority. In November 1715, when Jacobite forces came to Preston, Peploe is said to have preached a brave sermon urging support for King George I, who had become king the previous year. His sermons on the dangers of popery also brought him wider attention, and in 1717 he was nominated as the warden of Manchester collegiate church; however, Francis Gastrell, as Bishop of Chester, refused to sanction the appointment on the basis that Peploe's Lambeth degree of Bachelor of Divinity was not a valid qualification.

His replacement John Jones, minister from 1833 until 1863 was also a radical and was one of the founders of the magazine Yr Ymofynnydd, which he used to publish his radical ideals. Unitarians cared less for their buildings than other nonconformist denominations who built increasingly grandiose edifices such as Calfaria, Aberdare. When the new building was opened in 1862, John Jones refused to hold a special service of consecration, as he considered such a service was too suggestive of 'popery'. Although the building still survives, the chapel closed in the mid 1990s due to a declining congregation.

This ban was followed by others in 1703 and 1709 as part of a comprehensive system disadvantaging the Catholic community and to a lesser extent Protestant dissenters.Laws in Ireland for the Suppression of Popery at University of Minnesota Law School In 1798, many members of this dissenter tradition made common cause with Catholics in a rebellion inspired and led by the Society of United Irishmen. It was staged with the aim of creating a fully independent Ireland as a state with a republican constitution. Despite assistance from France, the Irish Rebellion of 1798 was put down by British forces.

Drew wrote and lectured on a wide range of subjects in the fields of art, science, history and religion. In 1851 he strongly criticised Pope Pius IX with an essay Popery against the Pope, an Appeal to Protestants and satirical verse The Vision of the Pope; or A Snooze in the Vatican. These works were prompted by the re-establishment of the Catholic hierarchy in 1850, when the pope created 12 Catholic dioceses in England and appointed diocesan bishops. Between 1866 and 1872 he delivered a series of free lectures which he described in A Synopsis of Fourteen Popular Lectures.

"I am", he declared, "for Old Ireland, and I have some slight notion that Old Ireland will stand by me". In the election of 1852 John Gray, then editor of the Freeman's Journal, at the urging of the Reverend David Bell stood on the platform of Tenant Right League in Monaghan. Bell found his appeals for unity in support of Gray could not prevail against calls of the Union in danger, and "No Popery". Of the 100 of his fellow Presbyterians who had signed the requisition asking Gray to stand, only 11 had the courage to vote for him.

Real Nature of Church and Kingdom of Christ, 1717, was a reply to Benjamin Hoadly in the Bangorian Controversy. It was answered by Gilbert Burnet, second son of Bishop Burnet, and by several other writers. In the space of a few weeks in 1726 several Londoners became Catholic converts, and Trapp published a treatise of Popery truly stated and briefly confuted, in three parts, which reached a third edition in 1745. In 1727 he renewed the attack in The Church of England defended against the Church of Rome, in Answer to a late Sophistical and Insolent Popish Book.

The Roman Catholic Bishop, Jean Baptiste Pompallier visited the south in 1840, and poor Watkin watched his flock transfer allegiance to the Papist. The worried Wesleyan confided in his journal: "Their mode of worship and wonderful legends would lead me to fear that Popery would prevail over Protestantism." The local Māori, probably with a strong leavening of northern refugees, flocked to the new tohunga. His robes and vestments attracted much favourable comment, the pomp of Catholic ritual and liturgy impressed, and some Māori told Watkin to his face that they regretted his 'plain dress and equally plain mode of conducting religious worship'.

At this time, and often, he had money troubles. The friendship of the Duke of York led to his inclusion with his brother Lawrence in the group whom the Commons early in January 1681 told the king were persons inclined to popery. By now a court loyalist, he was in a position to visit in the Tower of London both Arthur Capell, 1st Earl of Essex (brother to his first wife), in 1683, and in the next reign the Duke of Monmouth, and to plead the cause of Alice Lisle when she had been sentenced by Judge George Jeffreys.

The prime minister, John Russell, wrote a public letter to the Bishop of Durham and denounced this "attempt to impose a foreign yoke upon our minds and consciences".Norman, E. R., Anti-Catholicism in Victorian England (London, 1968) Russell's stirring up of anti-Catholicism led to a national outcry. This "No Popery" uproar led to violence with Catholic priests being pelted in the streets and Catholic churches being attacked. Newman was keen for lay people to be at the forefront of any public apologetics, writing that Catholics should "make the excuse of this persecution for getting up a great organization, going round the towns giving lectures, or making speeches".

As the century drew to a close, the legal position of Roman Catholics steadily worsened, and in 1703 a Bill "to prevent the further growth of Popery" was introduced in the House of Commons. It provided that when a Catholic landowner died his sons would share the land equally, unless one of them became a Protestant, in which case he would inherit the whole estate. Butler as a Catholic was now ineligible to sit in the House of Commons, but he was permitted to make an address from the bar of the House on 22 February.As was Stephen Rice, former Chief Baron of the Irish Exchequer.

I. R. McBride, '"When Ulster Joined Ireland": Anti- Popery, Presbyterian Radicalism and Irish Republicanism in the 1790s', Past and Present 157(1997), pp.70–1 This ended when seventeen ministers opposed to subscription seceded with their congregations to form the Remonstrant Synod. This led to the restoration of obligatory subscription to the Westminster Confession within the Synod of Ulster and facilitated union with the Seceders in 1840 to create the General Assembly of the Presbyterian Church in Ireland, whose first moderator was Dr Samuel Hanna. The united church was active in missionary activity both at home and abroad, particularly benefitting from the evangelical Ulster Revival of 1859.

His 'obstinate affection to popery', however, told in his disfavour, and it was as much for this general reason as for any proof of treason that the Anglo-Irish government, in December 1580, committed him, along with his father-in-law, Gerald FitzGerald, 11th Earl of Kildare, to Dublin Castle on suspicion of being implicated in the rebellious projects of Viscount Baltinglas. The higher officials, including Lord-deputy Grey de Wilton, were convinced of his treason; but they were unable to establish their charge against him. After an imprisonment of 18 months, he and FitzGerald were sent to England in the custody of Marshal Henry Bagenal.

More recent Quaker commentators have noted points of contact between the denominations: both claim the actual presence of God in their meetings, and both allow the collective opinion of the church to augment Biblical teaching. Fox, however, did not perceive this, brought up as he was in a wholly Protestant environment hostile to "Popery". Fox married Margaret Fell of Swarthmoor Hall, a lady of high social position and one of his early converts, on 27 October 1669 at a meeting in Bristol. She was ten years his senior and had eight children (all but one of them Quakers) by her first husband, Thomas Fell, who had died in 1658.

A Collect for 5 November in the Book of Common Prayer published in London in 1689, referring to the Gunpowder Plot and the arrival of William III. Between 1662 and the 19th century, further attempts to revise the Book in England stalled. On the death of Charles II, his brother James, a Roman Catholic, became James II. James wished to achieve toleration for those of his own Roman Catholic faith, whose practices were still banned. This, however, drew the Presbyterians closer to the Church of England in their common desire to resist 'popery'; talk of reconciliation and liturgical compromise was thus in the air.

The values of Orangeism are on the face of it quite deeply at odds with Motherwell's cultural activities. He was for the preservation and use of the Scots language in literature something that militates against the inherent Britishness of Orange ideology. M'Conechy in his memoir of Motherwell states that the introduction of Orangeism in Scotland "could be attended with no benefits whatsoever… As an antagonist to Popery and Jacobitism it was certainly not wanted in Presbyterian Scotland". That the Orange Lodge still thrives throughout much of Lanarkshire, Renfrewshire, Ayrshire and elsewhere today implies that M'Conechy is being somewhat disingenuous in his assessment of the real role of Orangeism.

In 1883 Grissell was accused of proselytising and had to be escorted from Pembroke College whilst a mob of undergraduates hurled missiles and shouted 'No-popery' taunts at him.Michael Brock, The history of the University of Oxford: Nineteenth-century Oxford, Part 2 (Oxford University Press, 2000, p.155) However, despite such obstacles Grissell continued to promote Catholicism within the University and he was to be influential in persuading Leo XIII to lift the papal ban on Catholics attending the English universities; this was to result in the foundation of Oxford University's Catholic Chaplaincy.Alberic Stackpoole OSB, 'The Return of Roman Catholics to Oxford' in New Blackriars, vol.

This group became the dominant force on the committee. Kenmare supported the recruitment of soldiers in Ireland to fight for Britain in the American War of Independence during the 1770s. Assisted by parliamentarians like Edmund Burke, who in 1765 had published Tracts on the Popery Laws, his pro-government policy began to pay dividends with the passage of the Catholic Relief Act of 1778 which allowed Roman Catholics to own property and to inherit land, These concessions were made to obtain the support of the Catholic gentry for the war in the colonies so that they might encourage enlistments in the British army.Bartlett, Thomas.

Bennet's manuscripts yielded a number of posthumous publications, among them: a second part of his Christian's Oratory (1728); Truth, Importance, and Usefulness of Scripture (1730); View of the whole System of Popery (1781). In 1717 Bennet published A Memorial of the Reformation, growing out of a sermon preached on George I's coronation; it was a Protestant view of the Reformation. It preserved anecdotes from original sources not to be found elsewhere, as, for instance, of Judge Jeffreys's visit to Newcastle in 1683. A second, updated edition (dedicated to Lord Barrington) appeared in 1721 covering further episodes in English history such as the Civil War.

Charles II had promulgated the declaration of indulgence (which had suspended the penalties for Catholicism and nonconformity) in March 1672, but had been forced to rescind it in March 1673. "Milton's tract is tolerant of the sectarians, who ‘may have some errors, but are not heretics’, but mounts a vicious attack on Roman Catholicism, which he denounces as politically dangerous and theologically idolatrous." Although his views and opinions did not receive much attention during his lifetime, they would later prove worthy influences of future parliamentary issues like the Popery Act of 1698. His writings later became wildly popular to the future revolutionary movements in France and America.

The Duke of Portland then became premier, with Mr. Perceval leader in the Commons; and the ministry going to the country in 1807 on a No Popery cry, were returned with an enormous majority. Grattan was then in Parliament. He had entered it in 1805 with reluctance, partly at the request of Lord Fitzwilliam, chiefly in the hope of being able to serve the Catholics. He supported the petition presented by Fox; he presented Catholic petitions himself in 1808 and 1810; and he supported Parnell's motion for a commutation of tithes; but each time he was defeated, and it was plain that the Catholic cause was not advancing.

In 1628, when Richard Neile went before the House of Commons of England accused of anti-puritan practices, Beard was summoned as a witness against him. Cromwell's speech in the debate on the subject covers his likely testimony (the parliament was dissolved before Beard could testify). Beard had been appointed in 1617 to preach a sermon on the Sunday after Easter in London, in which, according to custom, he was to recapitulate three sermons previously preached before the lord mayor from an open pulpit in Spital Square. William Alabaster was the preacher whom Beard had to follow, but he announced his intention of exposing Alabaster's support of certain tenets of popery.

Puritans delivered sermons regarding the perceived dangers of popery, while during increasingly raucous celebrations common folk burnt effigies of popular hate-figures, such as the pope. Towards the end of the 18th century reports appear of children begging for money with effigies of Guy Fawkes and 5 November gradually became known as Guy Fawkes Day. Towns such as Lewes and Guildford were in the 19th century scenes of increasingly violent class-based confrontations, fostering traditions those towns celebrate still, albeit peaceably. In the 1850s changing attitudes resulted in the toning down of much of the day's anti- Catholic rhetoric, and the Observance of 5th November Act was repealed in 1859.

While publicly condemning the attacks, the Parliamentary authorities used the unrest caused by the riots to assert their control over the region through loyal gentry families.Clive Holmes, The Eastern Association in the English Civil War (Cambridge University Press, 24 Sep 2007), p.43.John Walter, Understanding Popular Violence in the English Revolution: The Colchester Plunderers (Cambridge University Press, 10 Jun 1999), p.64-8. The Parliamentarian Sir Nicholas Barnardiston coordinated the efforts to pacify the roaming crowds,John Walter, 'Anti-Popery and the Stour Valley Riots of 1642' in David Chad, History of Religious Dissent in East Anglia, III (Norwich, 1996), p.121-40.

The Design of Christianity, published in the following year, in which he laid stress on the moral design of revelation, was criticized by Richard Baxter in his How far Holiness is the Design of Christianity (1671) and by John Bunyan in his Defence of the Doctrine of Justification by Faith (1672). Bunyan described the Design as "a mixture of Popery, Socinianism and Quakerism," an accusation to which Fowler replied in a scurrilous pamphlet entitled Dirt Wip'd Off. He also published, in 1693, Twenty-Eight Propositions, by which the Doctrine of the Trinity is endeavoured to be explained, challenging with some success the Socinian position.

When the harvest failed in 1729 in Ulster he bought food and supplied it to the region. He did much good work in trying to alleviate the Great Irish Famine (1740-1741). In 1731 he submitted the findings of the Inquiry into Illegal Popish Schools by the House of Lords, which was set up "to prevent the growth of Popery, and to secure this Kingdom from any dangers from the great Number of Papists in this Nation".Reports, P.R.O., Ireland, (i) Printed. Lot 50 ; No. 5 : (2) MS. Lot 72 ; Nos. 90, 91, 100, 105, 113, 131, 132, 133, 136, 160, 161, 162, 163, 170, 171, 181, 209, 211, 212, 226.

The Commons then passed an address condemning the growth of popery in England. To shore up the Protestantism of the nation, Parliament passed the Test Act of 1673, which became law on 20 March 1673. The Test Act required all holders of civil and military office in England to take communion in the Church of England at least once a year and to make a declaration renouncing the Catholic doctrine of transubstantiation. Shaftesbury supported the Test Act, and, alongside James Scott, 1st Duke of Monmouth, received the sacrament at St Clement Danes, with John Locke serving as the legal witness for each man's conformity with the Test Act.

Through his mother, a first cousin of Thomas Clifford, 1st Lord Clifford of Chudleigh, Tindal was descended from the Clifford and Fortescue families. Tindal studied arts and law at Lincoln College, Oxford, under the high churchman George Hickes, Dean of Worcester, and then at Exeter College, Oxford; in 1678 he was elected fellow of All Souls College. In a timely profession of faith, in 1685 he saw "that upon his High Church notions a separation from the Church of Rome could not be justified," and accordingly he joined the latter. But discerning "the absurdities of popery," he returned to the Church of England at Easter 1688.

He accused her chaplain, George Morley (the Bishop of Winchester), of misguiding the duchess and of disloyalty to the Church of England. Jones lost his position as chaplain to the duke, but was appointed rector of Llandyrnog by the duke in 1665. His argument with Morley continued, however, and he was fined £300 in 1670 by the Court of King's Bench for calling Morley a "promoter of popery and a subverter of the church of England" in front of Robert Morgan, the Bishop of Bangor. Further trouble ensued as Morgan wished to reunite the rectory of Llandyrnog with the bishopric of Bangor, the two positions having been held together previously.

Amhurst was born at Marden, Kent. He was educated at Merchant Taylors' School, and at St John's College, Oxford. In 1719 he was expelled from the university, ostensibly for his irregularities of conduct, but in reality (according to his own account) because of his whig principles. His politics were sufficiently evident in many of his works: a congratulatory epistle to Addison, in Protestant Popery; or the Convocation (1718), an attack on the opponents of Bishop Benjamin Hoadly; and in The Protestant Session by a member of the Constitution Club at Oxford (1719), addressed to James, first Earl Stanhope, and printed anonymously, but doubtless by Amhurst.

It is some indication of the extent of Berkhamsted's degeneration under Fossan that his successor, Edmund Newboult, was recommended by the Bishop of Hereford as "of parts sufficient for so mean a school," an endorsement described as "comically unenthusiastic".Garnons Williams, p. 67 The most prominent historical source on Newboult remains a reply he made to an educational researcher some years into his tenure, noting that "Ye Statues of ye Schoole were made in ye time of popery, therefore not observed." During his 17 years of office, Newboult does appear to have provided a solid educational environment at Berkhamsted, at least relatively speaking, something continued under his successor, Thomas Wren.

In 1631, Hugh Myddleton, the entrepreneur who had engineered the New River to supply water to London (and which still survives between Hertfordshire and Stoke Newington) was buried in St. Matthew Friday Street. He had been a parishioner and churchwarden. When the church was demolished, 254 years later, an unsuccessful attempt was made to find his monument and coffin. During this time, the rector of St. Matthew's was the puritan divine Henry Burton. In 1636, he preached there that William Laud’s changes to church ritual were drawing the Church of England closer to popery and accused the bishops of being “caterpillars”, not pillars of the church.

Today we would perhaps emphasise the extraordinary structural arrangement of those chemicals as the key to understanding what cells do, but little of that was known in the nineteenth century. When the Archbishop of York thought this 'new philosophy' was based on Auguste Comte's positivism, Huxley corrected him: "Comte's philosophy [is just] Catholicism minus Christianity" (Huxley 1893 vol 1 of Collected Essays Methods & Results 156). A later version was "[positivism is] sheer Popery with M. Comte in the chair of St Peter, and with the names of the saints changed". (lecture on The scientific aspects of positivism Huxley 1870 Lay Sermons, Addresses and Reviews p. 149).

Both sides bought up all the votes they could at the usual rate, and several pubs were kept open for months before the election, serving free beer from six in the morning until midnight. The Tory stood on a "no popery" platform, with his supporters openly boycotting tradesmen who opposed them, and election day ended in a riot. The two Fitzwilliam candidates won, but the loser petitioned against the result and the extent of East Retford's corruption was displayed to the world. Parliament was united in being determined to find a remedy for East Retford's misbehaviour, but less clear as to what the most appropriate remedy would be.

The Catholic Relief Bill of 1829 encountered his most vehement hostility, and ultimately led to a duel with the Duke of Wellington. Lord Winchilsea, in a letter to the secretary of King's College London, wrote that the duke, "under the cloak of some coloured show of zeal for the Protestant religion, carried on an insidious design for the infringement of our liberties and the introduction of popery into every department of the state". The duke replied with a challenge. The meeting took place in Battersea Fields on 21 March 1829, the duke being attended by Sir Henry Hardinge, and his opponent by Edward Boscawen, 4th Viscount Falmouth.

The accepted version of the George Rex Flag as described by several sources The George Rex Flag was a protest flag used in the Province of New York at the start of the American Revolutionary War. The flag was adopted following the passage of the Quebec Act 1774 whereby French Roman Catholics were granted emancipation and Roman Catholicism adopted as the state church of Quebec. Though it is not known exactly what the design of the flag was, the commonly accepted version consisted of either an altered Red Ensign or Blue Ensign with the words "George III Rex (Latin: King) and the Defender of the Liberties of America. No Popery".

He conducted it on strict business principles, and to the criticism that more great works were not produced replied that they would not sell. He was, however, not free from fads, and his new spelling (of which one feature was the substitution of i for y in such words as cies, daies, maiest) met with great disapproval. Fell also wrote lives of his friends Henry Hammond (1661), Richard Allestree, prefixed to his edition of the latter's sermons (1684), and Thomas Willis, in Latin. His seasonable advice to Protestants showing the necessity of maintaining the Established Religion in opposition to Popery was published in 1688.

At Farringdon Market 14 effigies were processed from the Strand and over Westminster Bridge to Southwark, while extensive demonstrations were held throughout the suburbs of London. Effigies of the twelve new English Catholic bishops were paraded through Exeter, already the scene of severe public disorder on each anniversary of the Fifth. Joseph Drew of Weymouth responded with strong criticism in his essay Popery against the Pope, an Appeal to Protestants and in his satirical verses The Vision of the Pope; or A Snooze in the Vatican, both published in 1851. Lord John Russell, the Prime Minister, published a letter protesting against the insolence of the "Papal Aggression".

Besides the above-mentioned work and several sermons Beaulieu was the acknowledged author of: # Take heed of both Extreams, or plain and useful Cautions against Popery and Presbytery, in two parts, octavo, London, 1675. # The Holy Inquisition, wherein is represented what is the religion of the church of Rome, and how they are dealt with that dissent from it, octavo, London, 1681. # A Discourse showing that Protestants are on the safer side, notwithstanding the uncharitable judgment of their adversaries, and that their religion is the surest way to heaven, quarto, London, 1687, which has been twice reprinted. # The Infernal Observator, or the Quickning Dead, octavo, London, 1684, which, according to Wood, was originally written in French.

Lilburne argued that he had been fighting for this Liberty among others. This was practically a treaty between England and Scotland for the preservation of the reformed religion in Scotland, the reformation of religion in England and Ireland "according to the word of God and the example of the best reformed churches", and the "extirpation of popery [and] prelacy". The Scots, he maintained, were free to believe as they saw fit but not to bind anyone to the same faith if they did not share it. The historian C.H. Firth opined that Lilburne had gained a great reputation for courage and seems to have been a good officer, but his military career was unlucky.

Sir Theobald (Toby) Butler (1650-1720) was a leading barrister and politician in late seventeenth-century Ireland, who held office as Solicitor General for Ireland. He is mainly remembered for framing the civil articles of the Treaty of Limerick, and for his eloquent but unsuccessful plea to the Irish House of Commons against the passing of the Popery Act of 1703, which allowed any Protestant son of a Roman Catholic landowner to prevent his Catholic brothers from inheriting the family property.Burke's Irish Family Records London 1976 p.193 He was a much loved local "character" in Dublin, and his great popularity shielded him from the penalties which he might otherwise have suffered as a result of his religious beliefs.

John Wolffe, "Cooper, Anthony Ashley-, seventh earl of Shaftesbury (1801–1885)", Oxford Dictionary of National Biography, 2004; online edn, Jan 2008 accessed 6 Nov 2017 The re-establishment of the Roman Catholic ecclesiastical hierarchy in England in 1850 by Pope Pius IX, was followed by a frenzy of anti-Catholic feeling, often stoked by newspapers. Examples include an effigy of Cardinal Wiseman, the new head of the restored hierarchy, being paraded through the streets and burned on Bethnal Green, and graffiti proclaiming 'No popery!' being chalked on walls.Felix Barker and Peter Jackson (1974) London: 2000 Years of a City and its People: 308. Macmillan: London Charles Kingsley wrote a vigorously anti- Catholic book Hypatia (1853).

To Sophia Lindsay he wrote:"what shall I say in this great day of the Lord, wherein, in the midst of a cloud, I find a fair sunshine. I can wish no more for you, but that the Lord may comfort you, and shine upon you as he doth upon me, and give you that same sense of His love in staying in the world, as I have in going out of it."Willcock, A Scots Earl in Covenanting Times, p. 406 On the scaffold he gave a speech reiterating his opposition to "Popery", and finally joked that the guillotine, as his "inlet to glory" was "the sweetest maiden he had ever kissed".

This policy was adopted by his son, Charles I, but the two were very different in doctrine; many Scots, and English Puritans, considered Charles' reforms to the Church of England as essentially Catholic. This mattered because fear of 'Popery' remained widespread, despite the fact that in Scotland it was restricted to parts of the aristocracy and the remote Highlands and Islands. Scots fought in the Thirty Years' War, one of the most destructive religious conflicts in European history, while Scotland had close economic and cultural links with the Dutch Republic, then fighting for independence from Catholic Spain. In addition, many had been educated in French Calvinist universities, which were suppressed in the 1620s.

As the chief adviser of the covenanting leaders Johnston drew up their remonstrances. On 22 February 1638, in reply to a royal proclamation, he read a strong protestation to an enormous multitude assembled at the Mercat Cross in Edinburgh. Together with Alexander Henderson he was the co-author of the National Covenant of 1638, drawing up the second part as a recapitulation of all the Acts of Parliament that had condemned "popery" while asserting the liberties of the Scottish church. Johnston was appointed clerk to the Tables (the revolutionary executive) and also clerk and afterwards procurator or counsel to the General Assembly held at Glasgow the same year, when he discovered and presented several missing volumes of records.

However Philip Ayres has argued that Sejanus was thought to parallel the 1603 trial of Walter Raleigh, who had been found guilty of conspiring with Spanish Catholics to murder James I in the Main Plot. This might explain how a play set in ancient Rome was suspected of promoting "Popery".Philip Ayres, "Jonson, Northampton, and the Treason in Sejanus", Modern Philology, 80 (1983), 356–63 It has also been suggested that the central theme of the play, the dangers of rule by royal favourites, was the problem. In the early years of his reign, 1603–05, James was especially sensitive to criticism of his supporters, given the several conspiracies against him, culminating in the 1605 Gunpowder plot.

This reflected the dilemma faced by the rebel leadership; the Presbyterian dissidents, or Cameronians, who were their most likely recruits wanted to overthrow the kirk establishment, thereby guaranteeing opposition from the moderate majority. The Cameronians were already deeply suspicious of Argyll, who had been part of the administration that persecuted them in the 1670s, and since the Declaration omitted any mention of the 1638 Covenant, they withheld their support. Argyll mustered his forces in Kintyre on 22 May. Three understrength companies of recruits had followed from Islay; more were formed using new volunteers from Kintyre, who were issued with Dutch weapons, and given colours written with the mottoes "For the Protestant Religion" and "Against Popery, Prelacy and Erastianism".

Wilkinson bequeathed the estate and buildings to his nephew John Weddell of Widdington in 1693 (rather than to his own son whom he suspected of popery) and the property remained in the Weddell family until 1778, when Thomas Weddell bequeathed them to Sir John Ramsden. Waddow remained in the Ramsden family until the mid-1800s, when it was sold to William Garnett by Sir John Ramsden, 5th Baronet. The Girl Guides Association rented the Estate between 1927 and 1928, using it as an activity centre, and purchased it for £9,000 from William Garnett's son on 16 October 1928. During the Second World War the estate was lent to Lancashire County Council, and served as an isolation hospital for children.

He soon came to see the Duke of York's religion as linked. Opposed to the growth of "popery and arbitrary government" throughout 1675-1680 Shaftesbury argued in favour of frequent parliaments (spending time in the Tower of London, 1677–1678 for espousing this view) and argued that the nation needed protection from a potential Roman Catholic successor thus in the Exclusion Crisis an outspoken supporter of the Exclusion Bill. He doubled this with supporting Charles II's remarrying a Protestant princess to produce a legitimate Protestant heir, or legitimizing his illegitimate Protestant son the Duke of Monmouth. The Whig party was born during this crisis, and Shaftesbury was one of the party's most prominent leaders.

Born in London, he became a student at the Middle Temple in 1697, but a year later abandoned law for divinity. On 17 September 1698 he entered the university of Leyden, and studied theology at Utrecht under Gerard de Vries and Witsius. In 1710 he became assistant to Mr. Grace, presbyterian minister at Clapham; from 1714 till his death Lowman acted as chief minister to the congregation there. In 1716 Lowman contributed to the second volume of the religious periodical called ‘Occasional Papers,’ and in 1735 he preached, at Salters' Hall a sermon entitled ‘The Principles of Popery Schismatical.’ Though very active, he does not seem to have shown ability as a preacher.

The result of this reading, and of the influence of John Wilkins, Master of Trinity College, Cambridge, was seen in the general tone of his preaching, which was practical rather than theological, concerned with issues of personal morality instead of theoretical doctrine. This plain style of preaching is reflective of the late 17th century, when the integration of reason into Protestant theology came to be seen as one of its finest attributes against Roman Catholicism. Tillotson himself was personally tolerant enough towards Roman Catholics, remarking in a famous sermon that while Popery was "gross superstition", yet "Papists, I doubt not, are made like other men." He was actually a latitudinarian, also known as "Cambridge Arminianism".

As punishment for the rebellion of 1641, almost all lands owned by Irish Catholics were confiscated and given to Protestant settlers. Under the penal laws, no Irish Catholic could sit in the Parliament of Ireland, even though some 90% of Ireland's population was native Irish Catholic when the first of these bans was introduced in 1691.Laws in Ireland for the Suppression of Popery at University of Minnesota Law School Catholic / Protestant strife has been blamed for much of "The Troubles", the ongoing struggle in Northern Ireland. The English Protestant rulers killed many thousands of Irish people (mostly Catholics) who refused to acknowledge the government and sought an alliance with Catholic France, England's great enemy.

In 1831 it moved to larger premises in a new building named Wycliffe Chapel, in Philpot Street; here the congregation grew from 100 to 2,000. Reed had been a watchmaker's apprentice and worked at his parents' china shop in Butcher Row - Beaumont House, dating from 1581 and named for the French ambassador who lived there in the time of King James I; ornamented with roses, crowns, fleurs-le-lys and dragons, it was demolished in 1813. He became a member of the congregation when Thomas Bryson was the minister. Bryson's successor was Samuel Lyndall, trained at Rotherham Academy, and formerly a minister in Bridlington; in 1805 he published a sermon on Popery.

While a strict presbyterian, Grayle was charged with Arminianism, and defended his principles in a work, which was published after his death with a preface by Constantine Jessop, minister at Wimborne, Dorset, entitled A Modest Vindication of the Doctrine of Conditions in the Covenant of Grace and the Defenders thereof from the Aspersions of Arminianism and Popery which Mr. W. Eyre cast on them, London, 1655. The preface (dated 15 September 1654) says that the book had been delivered to William Eyre in the author's lifetime; Eyre, Grayle's critic, was minister of St Edmund's, Salisbury. A neighbouring minister, Humphrey Chambers, preached his funeral sermon, and it was published with the Modest Vindication.

In the same year, Cranmer produced the Defence of the True and Catholic Doctrine of the Sacrament of the Body and Blood of Christ, a semi-official explanation of the eucharistic theology within the Prayer Book. It was the first full-length book to bear Cranmer's name on the title-page. The preface summarises his quarrel with Rome in a well-known passage where he compared "beads, pardons, pilgrimages, and such other like popery" with weeds, but the roots of the weeds were transubstantiation, the corporeal real presence, and the sacrificial nature of the mass.; Although Bucer assisted in the development of the English Reformation, he was still quite concerned about the speed of its progress.

Rice's childhood home at Callan Edmund Rice was born to Robert Rice and Margaret Rice (née Tierney) on the farming property of "Westcourt", in Callan, County Kilkenny."Edmund Ignatius Rice, 17621844", Edmund Rice International Heritage Centres, Ltd. Edmund Rice was the fourth of seven sons, although he also had two half sisters, Joan and Jane Murphy, the offspring of his mother's first marriage. Rice's education, like that of every other Irish Catholic of the day, was greatly compromised by the 1709 amendment to the Popery Act, which decreed that any public or private instruction in the Catholic faith would render teachers liable to prosecution, a measure that was not reformed until 1782.

In 1808 "Friends of Emancipation", Henry Grattan among them, proposed that fears of "Popery" might be allayed if the Crown were accorded the same right exercised by continental monarchs, a veto on the confirmation of Catholic bishops. Even when, in 1814, the Curia itself (then in a silent alliance with Britain against Napoleon) proposed that bishops be "personally acceptable to the king", O'Connell was unyielding in his opposition. Refusing any instruction from Rome as to "the manner of their emancipation", O'Connell declared that Irish Catholics should be content to "remain for ever without emancipation" rather than allow the king and his ministers "to interfere" with the Pope's appointment of their senior clergy.

The King also sent them £1000 to promote the Protestant religion (and loyalty to the throne) in the Highlands and Islands. A Committee of the Assembly drew up a reply, pledging their loyalty and devotion and promising to encourage their members to appreciate that they live in the freest country in the world with the most benign of monarchs. They thanked him for his £1000 and promised to put it to good use, especially in the more barbarous parts of the country (South Uist, Argyle and Glenelg) which were blighted with Popery and superstition. It was brought to their notice that a Patron had advertised the sale of his Patronage over a Parish.

About February 1561-2 he was compelled to resign the rectory of St. Andrew Wardrobe on account of his refusal to subscribe a confession of faith which Grindal, bishop of London, required from all his clergy. Queen Elizabeth occupied the provost's lodge at King's College during her visit to Cambridge in 1564, and Baker was one of the disputants in the divinity act then kept before her majesty.Charles Henry Cooper, Annals of Cambridge, ii. 199, 200 In 1565 some of the fellows of the college complained against Baker to Nicholas Bullingham, bishop of Lincoln, their visitor: the provost was charged with neglect of duty in divers particulars, and with favouring popery and papists.

Archbishop William Laud (7 October 1573 – 10 January 1645) was Archbishop of Canterbury and a fervent supporter of King Charles I of England. Laud was a sincere Anglican and loyal Englishman, who must have been frustrated at the charges of Popery levelled against him by the Puritan element in the Church. Laud's aggressive high church policy was seen by many as a sinister development. He was blamed for the introduction of the 1637 Book of Common Prayer into Scotland, although a similar policy had originated with King James I. Laud's Conference with Fisher the Jesuite is a classic work of Anglican apologetics and has been called 'one of the last great works of scholastic divinity.

Although he also raised issues of taxation, his main campaign focus was religion, and his agents' rallying cry was "no Popery!" He opposed the Maynooth Grant of financial assistance for St Patrick's College, a Roman Catholic seminary at Maynooth in Ireland, and distributed more than 20,000 handbills in one week to explain his views. However, the canvassing returns showed that he had little support, and that voters preferred the High Church stance of Lord John Manners, son of the locally powerful Duke of Rutland. In one district where Frewen had expected strong report, the returns showed 319 supporters of Lord John, but only 14 for Frewen; and in the Melton Mowbray district, canvassers identified no-one prepared to vote for Frewen.

The Solemn League and Covenant agreed by English and Scottish Presbyterians in 1643 Despite the small number of Scottish Catholics, fear of 'Popery' remained widespread, partly due to the close cultural and religious links between Scots and French Huguenots. Increasing restrictions by the French state led to a series of Huguenot rebellions, while many Scots also fought in the 1618 to 1648 Thirty Years' War, a religious conflict that caused an estimated 8 million deaths. These concerns were heightened when Charles married Henrietta Maria, a French Catholic and accepting the first Papal envoy since the Reformation. In 1636, John Knox's Book of Discipline was replaced by a new Book of Canons, with the threat of excommunication for anyone who denied the King's supremacy in church matters.

The rocky western coast In the late 17th century, the MacLeans of Duart were in debt to the Earl of Argyll; these stemmed from the civil war when the MacLeans had supported the royalists against the covenanters. Ironically, though himself a royalist, the Earl's father had been one of the most senior covenanters; many therefore felt that the debt was unjust, and in 1676, the MacLeans appealed to the Privy Council, but no decision was reached. The MacLeans of Coll subsequently supported those of Duart in small guerilla actions against the Earl's lands. Unlike the MacLeans, the Earl was a supporter of the Scottish Reformation, and in 1679 managed to obtain Fire and Sword powers against popery in the Highlands.

The Reformation never reached the south of the Outer Hebrides and Roman Catholicism held sway from the 12th century to the early 20th. The lack of a resident priest meant that services were often organised by the lay community, but the local culture and traditions of songs and story-telling were rich and varied. As Samuel Johnson observed when lamenting his failure to reach thus far on his 18th-century Hebridean journey: > Popery is favourable to ceremony; and among the ignorant nations ceremony is > the only preservative of tradition. Since Protestantism was extended to the > savage parts of Scotland, it has perhaps been one of the chief labours of > the Ministers to abolish stated observances, because they continued the > remembrance of the former religion.

According to the Admonition, the Puritans had long accepted the Book of Common Prayer, with all its deficiencies, because it promoted the peace and unity of the church. Thomas Cartwright (1535-1603), the leader of the Presbyterian movement in England during the reign of Elizabeth IHowever, now that the bishops required them to subscribe to the Book of Common Prayer, the Puritans felt obliged to point out the popery and superstition contained in the Prayer Book. The Admonition went on to call for more thorough church reforms, modelled on the reforms made by the Huguenots or by the Church of Scotland under the leadership of John Knox. The Admonition ended by denouncing the bishops and calling for the replacement of episcopalianism with presbyterianism.

"Terrors of Emancipation"--The Roman Catholic Relief Act, 1829 Since within a united kingdom Irish Catholics would be reduced to a distinct minority, Castlereagh's promises of their parliamentary emancipation seemed credible at the time of the Union. But the provision was stripped out of the union bills when in England the admission of Catholics to the "Protestant Constitution" encountered the standard objection: that as subject to political direction from Rome, Catholics could not be entrusted with the defence of constitutional liberties. Moore rallied to the "liberal compromise" proposed by Henry Grattan, who had moved the enfranchisement of Catholics in the old Irish parliament. Fears of "Popery" were to be allayed by according the Crown a "negative control", a veto, on the appointment of Catholic bishops.

Three years later a Visitation to the parish of Mordingtoun by the Presbytery of Chirnside, called upon James, Lord Mordington, to conform to an Ordinance of the Commissioners of the General Assembly that he, "in the face of God's kirk, should renounce Popery", swear and subscribe the Confession of Faith, and also the Solemn League and Covenant, which his Lordship did at Mordington Kirk, 23 May 1644. The Ramsay family held Nether Mordington direct from the Crown, and had a tower house there (today Edrington House). Eventually the Lords Mordington acquired this too. However, Charles Douglas, 5th Lord Mordington, took part in the Jacobite rising of 1745, was captured at Carlisle and died in prison in 1745, his estates all forfeited to the Crown.

In 1682, he reportedly said "the Marquess of Worcester is a Papist and as deeply concerned in the Popish Plot and as guilty of endeavouring to introduce Popery and the subversion of the Protestant religion as any of the Jesuits that justly suffered for it, and I doubt not but to make the said Marquess and his crooked-back son to suffer for it in time." For this, he was brought to trial in the King's Bench, along with Sir Trevor Williams, for Scandalum Magnatum by the Marquess of Worcester, newly created Duke of Beaufort, whom he had also accused of harbouring Papists in Chepstow. He was fined £10,000, an exorbitant figure at that time. Unable to pay, Arnold was imprisoned until 1686.

In which the Rise, Doctrine and Practice of the Abused Quakers are Truly, Briefly and Fully Declared and Vindicated from the False Charges, Wicked Insinuations and utmost Opposition made by that Adversary. By one of them, and a Sufferer with them in all their Sufferings, William Penn.’ The British Museum copy of this tract is dated 1672, apparently a misprint for 1673. Faldo, still in 1673, answered Penn;‘A Vindication of “Quakerism no Christianity,” &c.;, against the very vain attempts of W. Pen, in his pretended answer: with some remarkable passages out of the Quakers' Church Registry, wherein their near approach to Popery and their bold blasphemy is abundantly manifest’ to which, in 1673 again, Penn replied.‘The Invalidity of John Faldo's Vindication of his Book, &c.

"In the midst of war and crisis, New Englanders gave up not only their allegiance to Britain but one of their most dearly held prejudices."Francis Cogliano, No King, No Popery: Anti-Catholicism in Revolutionary New England (1995) pp 154-55, quote p 155.. online George Washington was a vigorous promoter of tolerance for all religious denominations as commander of the army (1775-1783) where he suppressed anti-Catholic celebrations in the Army and appealed to French Catholics in Canada to join the American Revolution; a few hundred of them did. Likewise he guaranteed a high degree of freedom of religion as president (1789-1797), when he often attended services of different denominations.Paul F. Boller, George Washington & Religion (1983) p 125.

On their refusal to comply they were attainted. Huntly then joined Francis Hay, 9th Earl of Erroll and Francis Stewart-Hepburn, 5th Earl of Bothwell, in a conspiracy to imprison the king, and they defeated the royal forces under Argyll in the Battle of Glenlivet on 3 October 1594, Huntly especially distinguishing himself. His victory gained no real advantage; his castle of Strathbogie was blown up by James, and Huntly left Scotland in about March 1595. He returned secretly soon afterwards, and his presence in Scotland was at first tolerated by James; but owing to the hostile feeling aroused, and the "No Popery" riot in Edinburgh, the king demanded that he should abjure Romanism (Roman Catholicism) or go into permanent banishment.

His major work is The Protestant's Evidence, showing that for 1,500 years after Christ divers Guides of God's Church have in sundry Points of Religion taught as the Church of England now doth, London, 1635. The book is in the form of a dialogue between a papist and a Protestant, and was valued by John Selden. A friend having forwarded to Birckbek a copy of his book covered with marginal glosses, which the annotator entitled An Antidote necessary for the reader thereof, an Answer to the Antidotist was appended to a second edition of the Evidence in 1657. The 1657 edition, with this appendix, was published again in 1849 in the supplement to Edmund Gibson's Preservative from Popery’ by the Reformation Society, with John Cumming as editor.

" "He was the most zealous man of his time for the Church of England," says Anthony Wood, "and none that I yet know of did go beyond him in the performance of the rules belonging thereunto." He attended chapel four times a day, restored to the services, not without some opposition, the organ and surplice, and insisted on the proper academic dress which had fallen into disuse. He was active in recovering church property, and by his directions a children's catechism was drawn up by Thomas Marshall for use in his diocese. "As he was among the first of our clergy," says Thomas Burnet, "that apprehended the design of bringing in popery, so he was one of the most zealous against it.

Scott, page 144 suggesting he was opposed by some members of the Kirk Session (a not uncommon occurrence). While Minister of Inchinnan, he took part in agitation in response to the granting to Roman Catholics of some relief from legal restrictions under which they suffered at the time. He signed a proclamation in Glasgow newspapers, in the name of the Minister, Elders and Heads of Families of the Parish of Inchinnan, denouncing "the unchristian spirit and savage cruelties of Popery", declaring that "we desire to see no Papist suffering ... for conscience sake, nor for his speculative opinions, however absurd or erroneous, while he lives quietly and inoffensively, and does not attempt in any manner of way to seduce or pervert others".

After Edward's accession, Cox's opinions took a more Protestant turn, and he became one of the most active agents of the Reformation. He was consulted on the compilation of the Communion Office in 1548, and the First and Second Books of Common Prayer, and sat on the Commission for the Reform of the Canon Law. As Chancellor of the University of Oxford (1547–1552) he promoted foreign divines such as Pietro Martire Vermigli, and was a moving spirit of the two commissions which sought with some success to eradicate everything savouring of popery from the books, manuscripts, ornaments and endowments of the university, and earned Cox the sobriquet of its 'Canceller' rather than its Chancellor. He received other rewards, a canonry of Windsor (1548), the rectory of Harrow (1547) and the deanery of Westminster (1549).

According to John Howe, Fairclough was "a man of a clear, distinct understanding, of a very quick, discerning, and penetrating judgment, that would on a sudden … strike through knotty difficulties into the inward center of truth with such a felicity that things seem'd to offer themselves to him which are wont to cost others a troublesome search." He was author of "The nature, possibility, and duty of a true believer attaining to a certain knowledge of his effectual vocation, eternal election, and final perseverance to glory", a sermon printed in Nathaniel Vincent's The Morning-Exercise against Popery, 1675, and in vol. vi. of Samuel Annesley's The Morning Exercises, 1844, &c.; Edmund Calamy also mentions 'An Abridgment of some of his latter Sermons to his beloved people at Mells'.

He took the conservative side of the religious issues in the university, opposing the 1834 bill of George William Wood to allow dissenters to enter (on a committee with Edward Burton, John Henry Newman, Edward Pusey and William Sewell), and defending subscription to the Thirty Nine Articles in 1835 with Vaughan Thomas and Newman. Faussett's 1838 sermon The Revival of Popery was provoked by the Tractarian publication of the Remains of Hurrell Froude, who had died in 1836; in it Faussett denounced Newman and John Keble. It echoed an 1831 sermon of Burton preached against Henry Bellenden Bulteel. It also proved a turning point as far as traditional High Church support for the Oxford Movement went within the university, since Faussett's alienation reflected the views of others in the camp.

The memory of these events hath put all true Protestants equally > upon their guard against both these adversaries, who, by consequence, do > equally hate us. The fanatics revile us, as too nearly approaching to > Popery; and the Papists condemn us, as bordering too much on fanaticism. The > Papists, God be praised, are, by the wisdom of our laws, put out of all > visible possibility of hurting us; besides, their religion is so generally > abhorred, that they have no advocates or abettors among Protestants to > assist them. But the fanatics are to be considered in another light; they > have had of late years the power, the luck, or the cunning, to divide us > among ourselves; Throughout this sermon, Swift emphasises that history is connected to the divine will throughout this sermon to criticise those who dissent.

Anthony Cross wrote, in Père Hyacinthe Loyson, the (1879–1893) and the Anglican Reform Mission, that "some made a living by attacking the Roman Church and the Society of Jesus in particular"; he included Chiniquy among a number of excommunicated Roman Catholic priests, such as former Barnabite friar Alessandro Gavazzi, who "became anti-Catholic 'no popery' propagandists" and "received ready support from Protestants." "Even some Protestants became indignant", according to Roby, at how for five years "Chiniquy conducted an unremitting campaign" of "unrestrained attacks on the Catholic Church, its dogmas, sacraments, moral doctrine, and devotional practices". Nicholas Weber, in the Catholic Encyclopedia, wrote that Vilatte became an apostate chiefly due to the influence of Chiniquy. Apostasy is the renunciation of a belief or set of beliefs; specifically, the renunciation of one's religion or faith.

In 1865 the curate of Holy Trinity, Brompton, the Reverend R. R. Chope, had a temporary iron church put up in his garden off Gloucester Road, and there he would conduct services which, for one writer of the time, were "the nearest approach to Romanism we have witnessed in an Anglican church … if indeed it be not very Popery itself under the thinnest guise of the Protestant name". Finding the temporary church inadequate, a group of influential members of his congregation approached the Church Commissioners later that year with a request for the formation of a new parish in South Kensington to be known as St Augustine's. They offered a 'benefaction' of £100 per annum, stipulating that the first incumbent should be Mr Chope. Retrieved 15 January 2016.

Besides hymns, Bennet wrote religious and historical works. His Irenicum, or a Review of some late controversies about the Trinity, Private Judgment ... and the Rights of Conscience from the Misrepresentations of the Dean of Winchester [Francis Hare] in his "Scripture vindicated from the Misrepresentations of the Lord Bishop of Bangor" (1722), is measured in its tone; but it was attacked by John Atkinson of Stainton, an ultra-orthodox nonconformist. In 1714, on the death of Queen Anne and the accession of King George I, Bennet published some sermons under the title Several Discourses Against Popery, in view of the dangers of a restoration of the Catholic House of Stuart. His Christian's Oratory, or the Devotion of the Closet, went through many editions (a sixth edition was published in 1760, and a seventh in 1776).

Taymouth Castle painted in 1733 by James Norie, showing William Adam's improvements to the house and gardens In the eighteenth century there was a reaction against the "absolutism" and "popery" of the French court and a retreat from the expense of maintaining large formal gardens. Less symmetrical layouts became common with the development of the "natural" style of the jardin anglais, which attempted to create vistas of a rural idyll. The antiquarian John Clerk of Pennycuik (1676–1755), one of the key figures in defining elite taste in Scotland, eulogising the estate garden in his poem The Country Seat (1727), which built on the ideas of Alexander Pope. He created gardens at Mavisbank and Penicuik, Midlothian, with the help of architect William Adam (1689–1748), which combined formality with undulating ground.

Drumlanrig Castle, Dumfries and Galloway in 1880, showing the mixture of "natural" and formal landscapes that dominated estate houses in the nineteenth century In the eighteenth century there was a reaction against the "absolutism" and "popery" of the French court and a retreat from the expense of maintaining large formal gardens. Less symmetrical layouts became common with the development of the "natural" style of the jardin à l'anglaise, which attempted to create vistas of a rural idyll. The antiquarian John Clerk of Pennycuik (1676–1755), one of the key figures in defining elite taste in Scotland, eulogising the estate garden in his poem "The Country Seat" (1727), which built on the ideas of Alexander Pope. He created gardens at Mavisbank and Penicuik, Midlothian, with the help of William Adam, which combined formality with undulating ground.

The first of the Stuart Kingdoms to collapse into civil war was Ireland where, prompted in part by the anti-Catholic rhetoric of the Covenanters, Irish Catholics launched a rebellion in October. In reaction to the proposal by Charles I and Thomas Wentworth to raise an army manned by Irish Catholics to put down the Covenanter movement in Scotland, the Parliament of Scotland had threatened to invade Ireland in order to achieve "the extirpation of Popery out of Ireland" (according to the interpretation of Richard Bellings, a leading Irish politician of the time). The fear this caused in Ireland unleashed a wave of massacres against Protestant English and Scottish settlers, mostly in Ulster, once the rebellion had broken out. All sides displayed extreme cruelty in this phase of the war.

Calvinists wanted to help Lutherans to give up "remnants of popery", as they saw it. By this time Calvinism had expanded its influence to southern Germany (not least because of the work of Martin Bucer), but the Peace of Augsburg (1555) had given religious freedom in Germany only to Lutherans, and it was not officially extended to Calvinists until the Treaty of Westphalia in 1648. While Bullinger, Zwingli's successor, in 1549 had accepted Calvin's much less radical view of Christ's presence in the Lord's Supper (the Eucharist was to be more than a sign; Christ was truly present in it, and was received by faith), Calvinist theologians thought that Lutheran theology also had changed its view to Real Presence, because the issue was not discussed anymore, and Philippist teaching gave some justification to this conclusion.

After several days of debate and correspondence with the King, William Gregory, who had served only one year in Parliament, was elected to serve as Speaker of the House of Commons, this being agreed as a compromise between the Commons, who had wished to re-elect Edward Seymour, and the King, who objected to Seymour.The Lives of the Speakers of the House of Commons, from the Time of King Edward III to Queen Victoria, p. 376 at Google Books On 25 March, Shaftesbury made a strong speech in the House of Lords warning of the threat of Popery and arbitrary government, and denouncing the royal administrations in the Kingdom of Scotland under John Maitland, 1st Duke of Lauderdale, and in the Kingdom of Ireland under James Butler, 1st Duke of Ormonde.

The creation of Utopian and dystopian fictions was renewed after the Renaissance, most notably in Francis Bacon's New Atlantis (1627), the description of an ideal society that he located off the western coast of America. Thomas Heyrick (1649-1694) followed him with "The New Atlantis" (1687), a satirical poem in three parts. His new continent of uncertain location, perhaps even a floating island either in the sea or the sky, serves as background for his exposure of what he described in a second edition as "A True Character of Popery and Jesuitism".University of Michigan The title of The New Atalantis by Delarivier Manley (1709), distinguished from the two others by the single letter, is an equally dystopian work but set this time on a fictional Mediterranean island.

His substantial collection of pamphlets on which his research is based are housed at Lambeth Palace Library (where he began his clerical career as Librarian), as part of the Sion College Collection. Among the literary efforts of his later years the principal were a series of Pastoral Letters in defence of the gospel revelation, against lukewarmness and enthusiasm, and on various topics of the day; also the Preservative against Popery, in 3 vols. folio (1738), a compilation of numerous controversial writings of eminent Anglican divines, dating chiefly from the period of James II. A second edition of the Codex juris, revised and improved, with large additions by the author, was published at Oxford in 1761. Besides the works already mentioned, Gibson published a number of Sermons, and other works of a religious and devotional kind.

Kennett's political views were quickly modified by dislike of the ecclesiastical policy of James II. He preached a series of discourses against "popery", refused to read the 'Declaration for Liberty of Conscience' in 1688, and acted with the majority of the clergy in the diocese of Oxford when they rejected an address to the king recommended by Bishop Parker. Hearne relates that at the beginning of the Glorious Revolution Kennett lent Dodwell a manuscript treatise, composed by himself and never printed, offering arguments for taking the oaths of allegiance and supremacy to William and Mary. Subsequently, Kennett openly supported the cause of the revolution, and thereby exposed himself to much obloquy from his former friends, who called him 'Weathercock Kennett'. In January 1689, while shooting at Middleton Stoney, his gun burst and fractured his skull.

James Graham, Montrose, leader of the Royalist campaign 1644–1645 Unlike England, in Scotland both Royalists and Covenanters agreed the institution of monarchy was divinely ordered but disagreed on the nature and extent of Royal authority versus that of the church. Many such as James Graham, 1st Marquis of Montrose fought on both sides at some stage and makes it hard to categorise clans as being wholly 'Royalist,' 'Catholic' or later 'Jacobite.' The Covenanters established a Presbyterian national kirk or church, Calvinist in doctrine; by 1640, less than 2% of Scots were Catholics, concentrated in places like South Uist, controlled by Clanranald but despite its minority status, fear of Popery remained widespread.M. C. Fissel, The Bishops' Wars: Charles I's Campaigns Against Scotland, 1638–1640 (Cambridge: Cambridge University Press, 1994), , pp.

Of strongly anti- Catholic and pro-Calvinist religious views, Hakewill was one of the two clergymen appointed in 1612 to preserve Prince Charles "from the inroads of popery." He wrote strongly in defense of the then Calvinist position of the Anglican Church In 1616, possibly by the prince's means, he had been appointed Archdeacon of Surrey and his further rise through the ranks of the church seemed assured. His decision however in 1622 to present the prince with a treatise written by himself and arguing against the ongoing negotiations for a Spanish match led to the abrupt end of his career at court. The treatise was shown to the prince's father, James I of England, who committed Hakewill to a prison for a brief period and appointed Lancelot Andrewes to rebut the tract.

Reverend Cotton Mather (1663–1728) Prior to the constitutional turmoil of the 1680s, the Massachusetts government had been dominated by conservative Puritan secular leaders. While Puritans and the Church of England both shared a common influence in Calvinism, Puritans had opposed many of the traditions of the Church of England, including use of the Book of Common Prayer, the use of clergy vestments during services, the use of sign of the cross at baptism, and kneeling to receive communion, all of which they believed constituted popery. King Charles I was hostile to this viewpoint, and Anglican church officials tried to repress these dissenting views during the 1620s and 1630s. Some Puritans and other religious minorities had sought refuge in the Netherlands but ultimately many made a major migration to colonial North America to establish their own society.

In the debate on 12 October on the second Bishops Exclusion Bill, Dering proposed that a national synod should be called to remove the distractions of the church. In the discussion on the Grand Remonstrance he assailed the doctrine that bishops had brought popery and idolatry into the church, and he subsequently defended the retention of bishops on the ground that, if the prizes of the lottery were taken away, few would care to acquire learning. By his final vote on the Grand Remonstrance he threw in his lot with the episcopal royalist party. It was the vote, not of a statesman, but of a student, anxious to find some middle term between the rule of Laud and the rule of a Scottish presbytery, and attacking the party which at any moment seemed likely to acquire undue predominance.

This was only a temporary career setback: he became Chief Justice of the Irish Common Pleas in 1701, and was reappointed to the Privy Council the same year. Although he maintained that as a matter of simple justice they should receive what they were promised under the Treaty of Limerick, Cox was no friend to Roman Catholics. He fully supported the strict enforcement, and indeed the extension, of the Penal Laws, and as Lord Chancellor he oversaw the passage of the Popery Act of 1703, which was generally seen as an effort to eliminate the Catholic landowning class entirely. He became Lord Chancellor of Ireland in 1703 and then Lord Chief Justice of the Queen's Bench from 1711–1714, after being dismissed in 1707 for his opposition to the proposed repeal of the sacramental test for religious dissenters in that year.

Several letters passed privately between them on the subject, and Bulstrode, in the conviction that he had the best of the argument, published in 1717—several years afterwards—Letters between Dr. Wood, a Roman catholic, the Pretender's physician, and Whitelocke Bulstrode, Esq., a Member of the Church of England, touching the True Church, and whether there is Salvation out of the Roman Communion. A second edition appeared in 1718, under the title The Pillars of Popery thrown down, and the Principal Arguments of Roman Catholics answered and confuted; and in particular the specious plea for the Antiquity and Authority of the Church of Rome examined and overthrown. Bulstrode was also the author of a volume of Essays on various Subjects (1724), moralistic and Puritanical in tone, published in 1724; and in 1715 he edited with a preface a volume of his father's essays.

This began his exile from "the contentfull little kingdom" at Peterhouse that he cherished. Shortly after Crashaw's departure from the city, Little St Mary's was ransacked on 29 and 30 December 1643 by William Dowsing, an iconoclast who was ordered by Edward Montagu, 2nd Earl of Manchester, a parliamentary commander during the Civil War, to rid Anglican churches in Suffolk and Cambridgeshire of any ornaments or images connected to Roman Catholic "superstitions" or "popery". Dowsing faithfully kept a journal of his destructive efforts at over 250 churches, recording that at Little St Mary's "we brake downe 60 superstitious pictures, some popes, and crucifixes, and God the Father sitting in a chayer, and holding a globe in his hand".Edmund Carter, The History of the Country of Cambridge (Cambridge: T. James, printer, 1753), 37; William Dowsing, "The Journal of William Dowsing", William Dowsing (website).

By this Act, an oath was imposed, which besides a declaration of loyalty to the reigning sovereign, contained an abjuration of the Pretender, and of certain doctrines attributed to Roman Catholics, such as that excommunicated princes may lawfully be murdered, that no faith should be kept with heretics, and that the Pope had temporal as well as spiritual jurisdiction in Great Britain.List of oath-takers under the 1778 Act Those taking this oath were exempted from some of the provisions of the Popery Act 1698. Although it did not grant freedom of worship, it allowed Catholics to join the army and purchase land if they took an oath of allegiance."Catholic Relief Acts", Parliament UK The section as to taking and prosecuting priests was repealed, as well as the penalty of perpetual imprisonment for keeping a school.

He also continued to urge the king to divorce and remarry. In the session of the Cavalier Parliament that began on 7 January 1674, Shaftesbury led the charge to keep England free from popery. He coordinated his efforts with a group of other peers who were displeased with the possibility of a Catholic succession; this group met at the home of Denzil Holles, 1st Baron Holles, and included Charles Howard, 1st Earl of Carlisle, Thomas Belasyse, 2nd Viscount Fauconberg, James Cecil, 3rd Earl of Salisbury, George Villiers, 2nd Duke of Buckingham, and George Savile, 1st Viscount Halifax. On 8 January 1674, Shaftesbury gave a speech in the House of Lords warning that the 16,000 Catholics living in London were on the verge of rebellion, which caused the Lords to pass an address expelling all Catholics from within 10 miles of London.

It was still worshiped up until "the times of popery" according to McIntosh. The Annick Water looking upstream from Chapeltoun Bridge. The topography of the area is typical of the sort of site chosen for early ecclesiastical establishments and the building of chapels or churches on pagan sites is a classic example of the way that Christianity supplanted pagan beliefs and practices. Both these religious sites are also in sheltered valleys, with ample running water and they are hidden from view. As stated the 1775 Armstrong map of Ayrshire clearly shows a 'Chapel' marked, so it was known to exist at this time, however the remains would have been mined/removed over the years by local farmers and used for building work, etc. The remains of the chapel would have been hard to locate by the early 18th century.

Favourites were the subject of much contemporary debate, some of it involving a certain amount of danger for the participants. There were a large number of English plays on the subject, amongst the best known to be Marlowe's Edward II in which Piers Gaveston is a leading character, and Sejanus His Fall (1603), for which Ben Jonson was called before the Privy Council, accused of "Popery and treason", as the play was claimed by his enemies to contain allusions to the contemporary court of James I of England. Sejanus, whose career under Tiberius was vividly described by Tacitus, was the subject of numerous works all around Europe.Elliott:2-3 Shakespeare was more cautious, and with the exceptions of Falstaff, badly disappointed in his hopes of becoming a favourite, and Cardinal Wolsey in Henry VIII, he gives no major parts to favourites.

Today Hickes is remembered chiefly for his pioneering work in linguistics and Anglo-Saxon languages. His chief writings in this vein are the Institutiones Grammaticae Anglo-Saxonicae et Moeso-Gothicae (1689), and the celebrated Linguarum veterum septentrionalium thesaurus grammatico-criticus et archæologicus (1703-1705). His earliest writings, which were anonymous, were suggested by contemporary events in Scotland: the execution of James Mitchell on a charge of having attempted to murder Archbishop James Sharp, and that of John Kid and John King, Presbyterian ministers, for high treason and rebellion (Ravillac Redivivus, 1678; The Spirit of Popery speaking out of the Mouths of Phanatical Protestants, 1680). In his Jovian (an answer to Samuel Johnson's Julian the Apostate, 1682), he endeavoured to show that the Roman empire was not hereditary, and that the Christians under Julian had recognized the duty of passive obedience.

An additional footnote added to the second, 1841, edition of Quiggin's Guide noting this move stated that we are not aware of a single conversion of a native to Popery, having occurred on the Island. However Fr Gahan died in 1837 before the Church was fully ready, his memorial can be seen in the grounds of St. Mary's - he was accorded a full and generous tribute in the Mona's Herald - a letter to the Manx Liberal (dated 6 Oct 1837) however states that Fr Gahan's memorial in Krk Braddan had been repeated desecrated, mainly by chalked messages but also by scratching the stone. On 29 July 1837 the Manx Liberal reported that On Wednesday last, arrived from Liverpool, his Lordship the R. Rev. Doctor Brigs, R. C. Bishop of the northern district of England, accompanied by the Very Rev.

Barrington left Bradbury's congregation, and joined that of Jeremiah Hunt, D.D., independent minister and non-subscriber, at Pinners' Hall. Bradbury was brought to book by "a Dissenting Layman" in Christian Liberty asserted, in opposition to Protestant Popery, 1719, a letter addressed to him by name, and answered by "a Gentleman of Exon", in A Modest Apology for Mr. T. Bradbury, 1719. But most of the pamphleteers passed him by as an angry man, to aim at William Tong, Benjamin Robinson, Jeremiah Smith, and Thomas Reynolds, four presbyterian ministers who had issued a whip for the Salters' Hall conference in the subscribing interest, and who subsequently published a joint defence of the doctrine of the Trinity. In 1720, an attempt was made to oust Bradbury from the Pinners' Hall lectureship; in the same year he started an anti-Arian Wednesday lecture at Fetter Lane.

The fact that he was a bishop also bothered the Calvinists who disliked any kind of religious hierarchy. In a letter to Rufus Anderson of the American Board, the British missionary William Ellis (who had visited the Hawaiian islands in 1825) wrote that Staley was "associated with that section of the Church of England from which the greatest number of perverts to Popery has proceeded, and between whom and the Roman Catholics the difference is reported to be slight ..." Even the American writer Mark Twain criticized Staley as an agent of Britain. Staley publicly defended his actions as being non-political, but was considered symbolic of the struggle for influence on the islands. Although he was appointed to the King's Privy Council 1863–1864 and Board of Education in 1865, he denied ever giving political advice, or being behind any plots leading to British colonization of the islands.

After spending some time in the discharge of his parliamentary duties, and in attending to the improvement of his estates, Colonel Graham was stationed with his regiment in Ireland, and was then sent to the West Indies, where he remained for three years. When the Ministry of "All the Talents" was dismissed in 1807, on account of the favour they had shown for the Roman Catholic claims to equal privileges, Colonel Graham supported their policy, and denounced as hypocrisy the cry of "No Popery" raised by Mr. Perceval. But his approval of the proceedings of the Whig Ministry, and of Roman Catholic emancipation did not find favour with the Perthshire electors--a small body in those days--and on the dissolution of Parliament in May 1807, Colonel Graham declined to seek re-election, and Lord James Murray was returned without opposition in his stead.

Diego Sarmiento de Acuña, Count of Gondomar, a title awarded by King Philip III of Spain in 1617 Don Diego Sarmiento de Acuña, Count of Gondomar (Spanish: Don Diego Sarmiento de Acuña, conde de Gondomar; Astorga, November 1, 1567 - Casa la Reina, Logroño, October 2, 1626), was a Spanish (Galician) diplomat. He served as the Spanish ambassador to England from 1613 to 1622 and afterwards, as a kind of ambassador emeritus, Spain's leading expert on English affairs until his death.Charles H. Carter, "Gondomar: Ambassador to James I" The Historical Journal 7.2 (1964), pp. 189-208. The popular notion in England of his day painted him as the head of a Spanish faction at the English court, as privy to the inner thoughts of King James I, and as a fiendish schemer for Popery (for whom the term "Machiavellian" was brought into common English usage).

In a show of goodwill, John Carpenter, titular Archbishop of Dublin, technically still an illegal position, was invited to join the Royal Dublin Society in 1773. Visitors from abroad such as Arthur Young in the late 1770s also deplored the Penal laws as being contrary to the spirit of the Age of Enlightenment, and illogical as they were unenforced. In his Tour in Ireland (1780), that was sponsored by many landlords, Young mentioned the laws twice: :.. the cruel laws against the Roman Catholics of this country, remain the marks of illiberal barbarism. Why should not the industrious man have a spur to his industry, whatever be his religion..?Young A. Tour in Ireland London 1780, p.59 Talking with Chief Baron Foster, Young commented: :In conversation on the Popery laws, I expressed my surprise at their severity; he said they were severe in the letter, but never executed.

A summons (National Archives of Scotland GD220/3/74) was issued to James, Lord Mordington, and others, charging them to compear before the Estates of Parliament on 4 June following, to answer for not "swearing and subscribing" the Solemn League and Covenant, and to "swear and subscribe it publicly in open face of Parliament", under the pains therein mentioned, dated 20 April 1644. The Presbytery were clearly not satisfied with that summons, and a Visitation (GD220/3/74) to the Kirk of Mordingtoun by the Presbytery of Chirnsyde was made in order to get him to conform to the Ordinance of the Commissioners of the General Assembly of the Church of Scotland "that James Lord Mordingtoun, in the face of God's kirk, should renounce Popery, swear and subscribe the Confession of Faith and also the Solemn League and Covenant, which his Lordship did. Mordington Kirk, May 23, 1644".

The preamble to the canons claims that the canons are not innovating in the church, but are rather restoring ceremonies from the time of Edward VI and Elizabeth I which had fallen into disuse. The first canon asserted that the king ruled by divine right; that the doctrine of Royal Supremacy was required by divine law; and that taxes were due to the king "by the law of God, nature, and nations." This canon led many MPs to conclude that Charles and the Laudian clergy were attempting to use the Church of England as a way to establish an absolute monarchy in England, and felt that this represented unwarranted clerical interference in the recent dispute between Parliament and the king over ship money. Canons against popery and Socinianism were uncontroversial, but the canon against the sectaries was quite controversial because it was clearly aimed squarely at the Puritans.

Plaque at 44 Old Gloucester Street, London Tomb of Bishop Richard Challoner in Westminster Cathedral As a bishop, Challoner usually resided in London, though on occasion, as during the "No Popery" riots of 1780, he was obliged to retire into the country. Challoner's extensive activity is the more remarkable because his life was spent in hiding, owing to the state of the law, and often he had hurriedly to change his lodgings to escape the Protestant and/or Anglican informers, who were anxious to earn the government reward of £100 for the conviction of a priest. One of these, John Payne, known as the "Protestant Carpenter", indicted Challoner, but was compelled to drop the proceedings, owing to some documents, which he had forged, falling into the hands of the bishop's lawyers. For some years Challoner and the London Catholic priests were continually harassed in this way.

Another unfavourable allusion to Catholic practice occurs in the second of his extracts from Ovid's Fasti where, following a reference to the naked priests of Faunus, Croxall departs from the original to observe that in place of outward observation of the naked truth, "modern Rome, to scour us all from sin,/ Appoints a prying Priest to peep within". A more surprising context for the party line is in the preface to The Fables of Aesop. Here Croxall attacks the principles of interpretation of his immediate predecessor as fabulist, Sir Roger L'Estrange, as "coined and suited to promote the growth, and serve the ends, of Popery and arbitrary power....In every political touch he shows himself to be the tool and hirelling of the Popish faction". L'Estrange's versions are as lively and colloquial as Croxall's while his commentaries are shorter and, if anything, less political.

In his Microcosmographie (1628), a series of satirical portraits of contemporary England, John Earle (1601–1665), described it thus: > [Paul's walk] is the land's epitome, or you may call it the lesser isle of > Great Britain. It is more than this, the whole world's map, which you may > here discern in its perfectest motion, justling and turning. It is a heap of > stones and men, with a vast confusion of languages; and were the steeple not > sanctified, nothing liker Babel. The noise in it is like that of bees, a > strange humming or buzz mixed of walking tongues and feet: it is a kind of > still roar or loud whisper ... It is the great exchange of all discourse, > and no business whatsoever but is here stirring and a-foot ... It is the > general mint of all famous lies, which are here like the legends of popery, > first coined and stamped in the church.

This was in effect a treaty between the English Parliament and its Scottish counterpart for the preservation of the reformed religion in Scotland, the reformation of religion in England and Ireland "according to the word of God and the example of the best reformed churches", and the "extirpation of popery [and] prelacy". It did not explicitly mention Presbyterianism, and included some ambiguous formulations which left the door open to the English Independents, another strong faction on the English Parliamentary side, particularly in the parliamentary armies. It was subscribed to by many in England, Scotland, and Ireland, approved by the English Long Parliament, and, with some slight modifications, by the Westminster Assembly of Divines. However, not all those on the English Parliamentarian side were happy with this arrangement and some, like John Lilburne, chose to leave the parliamentary armies rather than take the oath prescribed in the Act enforcing the Solemn League and Covenant.

The first draft of his play Sejanus was banned for "popery", and did not re-appear until some offending passages were cut. In January 1606 he (with Anne, his wife) appeared before the Consistory Court in London to answer a charge of recusancy, with Jonson alone additionally accused of allowing his fame as a Catholic to "seduce" citizens to the cause.Donaldson (2011: 229) This was a serious matter (the Gunpowder Plot was still fresh in mind) but he explained that his failure to take communion was only because he had not found sound theological endorsement for the practice, and by paying a fine of thirteen shillings (65 pence) he escaped the more serious penalties at the authorities' disposal. His habit was to slip outside during the sacrament, a common routine at the time—indeed it was one followed by the royal consort, Queen Anne, herself—to show political loyalty while not offending the conscience.

Hurst Castle in 1840, with the Hurst Tower (centre) and High Lighthouse (right) Hurst Castle continued to be used as a military base in the 18th century, but was also used to hold a Franciscan confessor, Father Paul Atkinson. Amid concerns over the moral condition of England and a perceived threat to the established Church, an act for "further preventing the growth of popery" was passed in 1700; Hurst was chosen by the Privy Council to house any priests convicted under this law.; Atkinson was probably the only person detained in this way, and he was held for 29 years from 1700 onwards, before finally dying at the castle.; There had been reported problems with smuggling around Hurst Castle since the 1670s, and these continued into the 18th century.; In 1729, the Revenue service hired the Hurst, a wide, heavy yacht, to assist in anti-smuggling operations out of Southampton, arming its crew with muskets, pistols and swords.

The 1850 Synod of Thurles emphasised differences within the hierarchy on education with MacHale strongly in favour of exclusively Catholic institutions, along with Papal policy. During the recrudescence of "No Popery" in 1851, on the occasion of the re-establishment of the English Catholic hierarchy, and the passing of the Ecclesiastical Titles Act that inflicted penalties upon any Roman Catholic prelate who assumed the title of his see, MacHale defiantly signed his letters to Government on this subject "John, Archbishop of Tuam". This act of defiance so startled the Cabinet that it was considered more prudent not to attempt a prosecution and to allow the Bill to remain a dead letter. As to the Catholic University, though Dr. MacHale had been foremost in advocating the project, he disagreed completely with Paul Cullen, Archbishop of Dublin, concerning its management, particularly the appointment of John Henry Newman as rector - a disagreement that handicapped the new university.

So much was this the case that during the "No Popery" riots of June 1780, a post-chaise conveying four of the rioters, and bearing the insignia of the mob, drove the whole way from London to Bath, where Walmesley then resided. These men worked upon the people of Bath so much that the newly built Catholic chapel in St. James's Parade was burned to the ground, as well as the presbytery in Bell- Tree Lane; all the registers and diocesan archives, with Walmesley's private library and manuscripts, being destroyed.Scott OSB, Geoffrey. "The Early Career of Bishop Charles Walmsley", English Benedictine Congregation History Commission, 1997 In 1789 when the action of the "Catholic Committee" threatened seriously to compromise the English Catholics, Walmesley called a synod of his colleagues, and a decree was issued that the bishops of England "unanimously condemned the new form of oath intended for the Catholics, and declared it unlawful to be taken".

By advice of Archbishop Spotiswood, Durie had written to Aberdeen divines, seeking their opinion on the points of dispute between the Lutherans and the Reformed. On 20 Feb. 1637 Sibbald and five other Aberdeen doctors, headed by John Forbes (1593–1648), gave it as their judgment that Lutherans and Reformed agreed in those points on which the ancient church had been of one opinion. The harmonising attempt was approved by Robert Baillie, D.D.; by Samuel Rutherford it was denounced as a design for "reconciliation with popery". On the arrival in Aberdeen (20 July 1638) of the deputation, charged with the task of procuring adhesion to the "national covenant" of 28 Feb. (drafted by Alexander Henderson, (1583?–1646)), the same six doctors, with the temporising adhesion of William Guild, presented further "demands," questioning the lawfulness of the covenant. Answers, replies, further answers and "duplies," brought the negotiation to a deadlock. Sibbald had been elected to the general assembly which opened at Glasgow on 21 Nov.

On 13 January 1567 he was presented to the parsonage and vicarage of Birnie, Banffshire. By the assembly which met in December 1567 he was commissioned to execute sentence of excommunication against Adam Bothwell, bishop of Orkney, for performing the marriage ceremony between the Earl of Bothwell and Mary Queen of Scots; by that in July 1568 he was appointed one of a committee to revise the Treatise of Excommunication originally penned by John Knox; and by that in 1569 he was named one of a committee to proceed against the Earl of Huntly for his adherence to popery. By the 1569 assembly a petition was presented to the regent James Stewart, 1st Earl of Moray and council that Pont might be appointed where his labours might be more fruitful than in Moray; and in July 1570 he also asked the assembly to be relieved of his commission, but was requested to continue until the next assembly. At the assembly of July 1570 he acted as moderator.

This was the United Provinces from which William of Orange had invaded England in 1688, so the Assembly asked the King to take the opportunity to commemorate "the Revolution of 1688 which delivered us from Popery and arbitrary power." They themselves passed "An Act Appointing a National Thanksgiving in Commemoration of the Revolution in 1688" which had "delivered the Nation from Civil and Religious Oppression, set proper bounds to the Royal Prerogative, secured the Liberties and just Rights of the People, and confirmed to this National Church all the Religious Rights and Privileges which it now enjoys under the illustrious House of Hanover" 5 November was to be a day of Solemn Thanksgiving, which was to be announced from the pulpit the Sabbath before with "suitable Exhortations". A thousand copies of the Act were printed and sent to every Parish. Meanwhile, the King had, as normal, awarded the Assembly £1000 for promoting the Protestant religion (and loyalty) in the Highlands and Islands.

This time, it would last more than thirty years, until 1692Finkelman, Paul, Maryland Toleration Act, The Encyclopedia of American Civil Liberties, New York: CRC Press. . when, after Maryland's Protestant Revolution of 1689, freedom of religion was again rescinded. Retrieved 22 February 2010 In addition, in 1704, an Act was passed "to prevent the growth of Popery in this Province", preventing Catholics from holding political office. Full religious toleration would not be restored in Maryland until the American Revolution, when Maryland's Charles Carroll of Carrollton signed the American Declaration of Independence. Rhode Island (1636), Connecticut (1636), New Jersey, and Pennsylvania (1682) founded by Protestants Roger Williams, Thomas Hooker, and William Penn, respectively combined the democratic form of government which had been developed by the Puritans and the Separatist Congregationalists in Massachusetts with religious freedom.M. Schmidt, Pilgerväter, in Die Religion in Geschichte und Gegenwart, 3. Auflage, Tübingen (Germany), Band V (1961), col. 384M. Schmidt, Hooker, Thomas, in Die Religion in Geschichte und Gegenwart, 3. Auflage, Band III (1959), col. 449 These colonies became sanctuaries for persecuted religious minorities.

But this is true that of > certain of the clergy he was detestably hated, & specially of such as had > borne swynge [beaten hard], and by his means was put from it; for in deed he > was a man that in all his doings seemed not to favour any kind of Popery, > nor could not abide the snoffyng pride of some prelates, which undoubtedly, > whatsoever else was the cause of his death, did shorten his life and > procured the end that he was brought unto. Henry came to regret Cromwell's killing and later accused his ministers of bringing about Cromwell's downfall by "pretexts" and "false accusations". On 3 March 1541, the French Ambassador, Charles de Marillac, reported in a letter that the King was now said to be lamenting that, > under pretext of some slight offences which he had committed, they had > brought several accusations against him, on the strength of which he had put > to death the most faithful servant he ever had. There remains an element of what G. R. Elton describes as "mystery" about Cromwell's demise.

Colonsay, Inner Hebrides; loss of the Lordship of the Isles fractured MacDonald unity Loss of the Lordship of the Isles fractured Highland society and the MacDonalds in particular, who were left holding lands on either side of the Irish Sea, rather than a unified block of territory. Their attempts to re-establish control destabilised Western Scotland for generations; the charge of 'Slaughter under trust', later applied after the Massacre of Glencoe in 1692 was introduced in 1587 to reduce the endemic feuding that resulted. Opponents now had to use the Crown to settle disputes and it applied to murder committed in 'cold-blood' i.e. once articles of surrender had been agreed or hospitality accepted. The first recorded use was the 1588 prosecution of Lachlan Maclean, whose objections to his new stepfather, John MacDonald, resulted in the murder of 18 members of the MacDonald wedding party. In 1568, the Scottish Reformation established a national kirk that was Presbyterian in structure and Calvinist in doctrine; by 1640, less than 2% of Scots were Catholics, concentrated in places like South Uist, controlled by Clanranald but despite its minority status, fear of Popery remained widespread.

Like most Scots, James was a Calvinist but he favoured rule by bishops or Episcopalian governance as a means of control; when he also became King of England in 1603, creating a unified Church of Scotland and England was the first step towards a centralised, Unionist state. However, the Church of England was very different from the kirk in both governance and doctrine and even Scottish bishops viewed many English practices as essentially Catholic. Despite his father being an Archbishop, Boyd was opposed to any form of Episcopalianism; in 1610, he visited Scotland and in a letter dated 12 July to a colleague in France, wrote that James' decision to establish the Episcopall hierarchy throu all his countreys (sic) would ...force in Popery, Atheisime, ignorance and impiety. Although friends and relatives urged him to return to Scotland, Boyd decided to remain in France but in 1614, James asked him to become Principal at the University of Glasgow and he felt obliged to accept. The University of Glasgow, ca 1650; Boyd was Principal 1615-1621 Shortly after his arrival in Glasgow, religious tensions were raised by the public execution on 10 March 1615 of the Jesuit convert, John Ogilvie.

On 15 October 1589 Pont was appointed, by the king, as one of a commission to legally judge beneficed persons (clergy). He was one of those sent by the Presbytery of Edinburgh to hold a conference with the king at the Edinburgh Tolbooth on 8 June 1591 regarding the king's objections to criticisms from the pulpit; and replied to the king's claim of sovereign judgment in all things by affirming that there was a judgment above his—namely "God's—put in the hand of the ministry". On 8 December he was deputed, along with other two ministers, to go to Holyrood Palace, when they urged the king to have the Scriptures read at dinner and supper. At the meeting of the Assembly at Edinburgh on 21 May 1592 he was appointed one of a committee to work on articles with reference to Popery and its authority. When the Act of Abolition granting pardon to the Earls of Huntly, Angus, Erroll, and other Catholics on certain conditions was on 26 November 1593 communicated by the king to the ministers of Edinburgh, Pont proposed that it should be disannulled rather than revised.

These were attacked in Dr. Alexander Monro's Apology for the Clergy of Scotland, and The Spirit of Calumny and Slander examined, chastised, and exposed, in a letter to a malicious libeller. More particularly addressed to Mr. George Ridpath, newsmonger, near St. Martins-in-the-Fields. He replied in The Scots Episcopal Innocence, 1694, and The Queries and Protestation of the Scots episcopal clergy against the authority of the Presbyterian General Assemblies, 1694. In 1695, Ridpath published, with a dedication to James Johnston, a translation of a Latin work De hominio disputatio adversus eos qui Scotiam feudum ligium Angliae, regemque Scotorum eo nomine hominium Anglo debere asserunt from 1605 of Sir Thomas Craig, as Scotland's Sovereignty asserted; being a dispute concerning Homage, and in 1698 he translated N. de Souligné's Political Mischiefs of Popery. In A Dialogue between Jack and Will, concerning the Lord Mayor's going to meeting-houses with the sword carried before him, 1697, he defended Sir Humphry Edwin, a presbyterian lord mayor; and this was followed in 1699 by A Rowland for an Oliver, or a sharp rebuke to a saucy Levite.

In February 1679, elections were held for a new parliament, known to history as the Habeas Corpus Parliament. In preparation for this parliament, Shaftesbury drew up a list of members of the House of Commons in which he estimated that 32% of the members were friends of the court, 61% favoured the opposition, and 7% could go either way. He also drafted a pamphlet that was never published, entitled "The Present State of the Kingdom": in this pamphlet, Shaftesbury expressed concern about the power of France, the Popish Plot, and the bad influence exerted on the king by Danby, the royal mistress Louise de Kérouaille, Duchess of Portsmouth (a Catholic), and the Duke of York, who, according to Shaftesbury was now attempting "to introduce a military and arbitrary government in his brother's time." The new parliament met on 6 March 1679, and on 25 March, Shaftesbury delivered a dramatic address in the House of Lords in which he warned of the threat of popery and arbitrary government; denounced the royal administration in Scotland under John Maitland, 1st Duke of Lauderdale and Ireland under James Butler, 1st Duke of Ormonde; and loudly denounced the policies of Thomas Osborne, Earl of Danby in England.