Prophetic conference

Such conferences have been thought a likely source of some of the analytical terms now deployed in discussing interpretations, such as premillennialism/premillennarian, postmillennialism/postmillennarian and amillennialism, some time ahead of their appearance in the 1840s in print.

[2] Edward Irving based his prophetic views in part on a reading of Manuel Lacunza;[3] another possible influence was William Cuninghame of Lainshaw, more particularly in published remarks from 1817.

[4][8] Samuel Roffey Maitland, author of An Enquiry into the Grounds on which the Prophetic Period of Daniel and St. John has been supposed to consist of 1,260 Years (1826), contended against the prevailing interpretative conventions for prophecy of the 1820s.

[18] Seven volumes of Morning Watch, or Quarterly Journal of Prophecy and Theological Review appeared from 1829 to 1833, edited by John Tudor;[19] it was financed by Drummond, and propagated the Circle's line, which was pre-millennial, with a stress on an imminent Second Coming of Christ and the conversion of the Jews.

[22] A Morning Watch campaign, with Spencer Perceval, to continue the Apocrypha Controversy against the British and Foreign Bible Society was if anything counter-productive.

[23] James Edward Gordon was founder of the British Society for Promoting the Religious Principles of the Reformation, closely related to the Albury Circle, and also was a "Recordite", an associate of The Record edited by Alexander Haldane.